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Reformation. The Bible is still her tower of strength, hence

the propriety of the name.

"He shall smite the nations and rule them with a rod of iron." The battle of Sudowa is a foretaste of this smiting. “And he treadeth the winepress of the fierceness and wrath of Almighty God." In the late wars Italy was an ally of Prussia. This was, as we may say, accidental because for the time being, Rome did not control Italy. The true policy of these nations is essentially hostile. Luther and Hildebrand now, or two centuries ago, were representative characters.

“And he hath on his vesture and on his thigh a name written, King of kings and Lord of lords." This name, by some freak of the translators or printers appears in our version in large capitals. They doubtless thought Jesus Christ was meant, and so gave the name in large capitals. There is no foundation in the original for such an opinion. Germany has hitherto been under the domination of a host of small kings and petty dukes or lords. The king of Prussia through consolidation becomes king of these kings and lord of these lords. This was This was essential to any greatness of power. It is in accordance with Bible usage to denominate great kings in this manner. John describes the issue in the following graphic language: "And I saw the beast, and the kings of the earth, and their armies, gathered to make war against him that sat on the horse, and against his army. And the beast was taken and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that had worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth; and all the fowls were filled with their flesh. And I saw an angel come down from heaven having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the devil and satan, and bound him a thousand years; and cast him into the bottomless pit and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled."

Thus ends the old dragon power which arose in superstition some 750 B. C. and which endured in one form or another, with one great break, until after the close of the 2000 years. A thousand years later, the seven hills may bristle again with hostile weapons, but this is doubtful; Gog and Magog may arise with aims similar to those which ever characterized the dragon, but their time will be short; the world will roll on in its majestic course, counting off the centuries of Christ's everlasting kingdom until the great white throne appears and the years of the world are ended.

A misapprehension of the import of this symbol has led to the wildest vagaries and the most unscrupulous distortions of many portions of the Bible. So much time and space have already been consumed in the discussion of this matter that other topics of vital importance, standing in immediate connection with it, must be left to some future time. Suffice it to say, that the immediate results of the binding of the dragon will be to remove effectually all barriers to the evangelization of what are called the Catholic countries of Europe; and it will probably break all connection between church and state. Thereafter the church will be married to the Lamb instead of being forced into an unholy wedlock with the state. The great deception which Rome has practised upon the Christian world, that the church could not exist independent of the state, will have passed away; the dragon will deceive the nations no more.

The motives for keeping the mass of the people in ignorance, will have disappeared; while the overwhelming proofs which these contests shall afford that intelligence and cultivation among the masses are the greatest bulwarks of national strength, will cause the nations of Europe to vie with each other in affording facilities for the acquisition of knowledge, and the largest liberties consistent with personal safety. The reconstruction of Europe which shall follow this great revolution in her affairs may well be symbolized by the reign of the Martyrs.

ART. V. JESUS CHRIST.

"Was Jesus of Nazareth identical with the Almighty Creator?" Such is the question found on the title-page of a pamphlet before us, written by Rev. A. P. Peabody, D. D., published by the American Unitarian Association of Boston.

In

The name of the author of this work, a name of wide celebrity, is a sufficient guarantee for its flowing and attractive style, its chaste and beautiful diction, its persuasive and convincing tone, its originality of thought, and apparently logical deductions. And if any thing more than the name of the writer were needed to seal it with high authority as a Unitarian work, it is supplied by the fact that it comes to the world from the press of the Unitarian Association. Our review of this pamphlet, and the frequent mention of the doctrinal views of our Unitarian neighbors by ourselves and others of a Trinitarian creed, need no other apology than the fact that we are acting in self defence. Trinitarianism is attacked daily and hourly by the Unitarian press and pulpit and social circle. We do not complain of these attacks. We do not see why any one should. truth we like them. As a general rule (to which there are, of course, not a few exceptions) they are made good naturedly, and we doubt not sincerely. Whether made with argument, satire or ridicule, there is, so far as our observation extends, a good humor pervading them which disarms resentment, and a sincerity and ingenuousness which invite rather than repel discussion. We like this kind of investigation, and its earnestness and warmth add to its interest. We have no fellowship with a stiff, morose orthodoxy, however orthodox it may be, which is too good to be examined, too conceited to reply, or which has too many windows to dare throw a stone when a stone is needed. If our doctrine is not susceptible of defence it ought to fall. If it is, it will suffer nothing in the end by being attacked, examined, investigated. We hail these investigations as a harbinger of good. If the leading doctrines of the Christian church, now hoary with the frosts of eighteen centuries, are not immutable and eternal, let them fall, and let their places be supplied,

pose that the limited dimensions of man's intellect, greatest man's, could fully comprehend this infinite tr pecially as Christ himself insists that we are to receive faith, and on the testimony of God. "The Father him sent me hath borne witness of me." John 5: 37. art thou Simon Bar-jona, for flesh and blood hath not it unto thee, but my Father which is in heaven." Matt.

But though there may be inexplicable mysteries and ficulties in harmonizing this doctrine with the Bible and it is, we think, still more difficult to harmonize reason a elation with any other view of the character of Christ. we think that those who deny the divine character of ou are forced to some pitiable shifts in the support of their or else compelled to deny the divine authority of the of the Evangelists and Apostles altogether. On the 19 the following language occurs; "Those who maintain preme divinity of our Saviour, rest for this doctrine, if I mistaken, solely on single texts. They draw no argumen the general tone and spirit of the New Testament. Th mit that the argument from this source, so far as it has an ing goes against them.. But they deem it overborne clearness and weight of the single texts, which they q behalf of their dogma." What right the author has to s Trinitarians admit all this, we do not know. We do n remember any Trinitarian, prominent or obscure, who ha this; nor do we see how it could be said in truth whe would damage the argument of the Trinitarian or not.

these words while speaking of his departure from his di This is true, and it is also true that he appears to hav discoursing of the blessings they should receive as a re his departure from them. The whole narrative with this text is connected, shows that the disciples were dis about some difficult questions, and almost feared to a Saviour in regard to them. In answer to their suppress quiries, he speaks to them of the blessing of the gift Holy Spirit, which should so fill them with joy and so q their memories, that all these abstruse and difficult would be rendered perfectly plain to their understanding addition to these instructions, he also enjoins it on them t sent their petitions in his name—an injunction which thos deny his divinity often very consistently neglect to heed. the disciples did not regard the instructions of the Saviou prohibition to pray to him, we think will appear when we to consider their practice.

But why, it is asked, did not the apostles enjoin the o of prayer to Christ, and enforce the command by ex We answer-If the doctrine of the Trinity be true, th prayer to God is as really prayer to the Son as to the F and so the Trinitarian understands it when he prays; and so terprets the New Testament commands to pray. There ar paratively few instances in which prayer is offered to the Fa

*John 16: 23.

†Comp. John 14: 26 and 15: 26.

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