power of the faith which works by love, and purifies the heart, and overcomes the world, and which is the very means and medium of the Holy Spirit's agency, by which we must be renewed and sanctified, if ever we shall be raised from "the world which lieth in wickedness." These characteristics of the perils of the last days have been, in many particulars, at all times, and were especially in the apostles' days discernible in the heathen world, as he relates in Rom. i. 29-31, and are still in pagan countries. But his prophetic eye rested on the nations of Christendom. The apostasy, of which he elsewhere speaks, he here intimates shall culminate in the perils of the last days, when the vices which ruined pagan nations shall overspread the nominal Christian world. of the original word in the Old Testament | members of churches, but ignorant of and Greek shows,-inflated with a spirit which opposed to the inner life and experimental will not brook restraint either human or divine; "blasphemous," speaking evil of dignities, whatever is good, whether Christian people, members of religion, the Churches of Christ, the civil authorities, the Sacred Scriptures, or the one only living and true God, the Father, Son, and Holy Spirit, Jehovah, Elohim, the Three in One; "disobedient to parents," regardless of the veneration and respect due to rightful authority,-parental, pastoral, and divine; “unthankful," devoid of gratitude to benefactors; "unholy," destitute of benevolence; "without natural affection," indifferent to parental, filial, conjugal loves, the ties of blood and friendship, the dictates of humanity, hard-hearted and merciless; truce-breakers,”-not only covenant-breakers, but, as the original word is elsewhere used to denote, implacable; men who will not stand by their engagements or meet their obligations, but break them whenever their passions or expediency invite; "false accusers,”—literally, devils, i.e. malignant haters and liars; "incontinent," men who will not exercise self-denial or bridle their hearts, abounding in sensual depravity; "fierce," men that will not brook contradiction, who disdain the charity which bridles the tongue, which suffereth long and is kind and is not easily provoked; “despisers of them that are good," opposed to and contemning those that embark in benevolent efforts; "traitors," men that, like Judas, will betray the Church and cause of truth, and the interests and authority of Christ himself, and sacrifice to their selfishness the very governments under which they live; "heady, high-minded," kindred traits of character, men of such pride and overweening self-conceit, and so devoid of all humility, as to be self-willed, headstrong, unmannerly, and unwilling to hear the opinions and reasonings or take counsel of others; "lovers of pleasure more than lovers of God," willing and ready to neglect the claims and interests of morality and religion, when they interfere with their personal gratifications; "having a form of godliness, but denying the power thereof," professing Christianity, calling themselves Christians, Will, then, it may be asked, the preaching of the gospel prove a failure in the earth? Not if we rightly apprehend the design God means to accomplish by it,—that is, to save his elect. In the Apostolic Synod assembled at Jerusalem (Acts xv. 14, 15), James observed, "Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for his name; and to this agree the words of the prophets;" showing, from Amos, that the preaching of the gospel should be but elective in its progress until the restoration of the Jews and re-establishment of the dynasty of David. In Palestine, Egypt, Northern Africa, Greece, Asia Minor, Syria, Arabia, Armenia, Mesopotamia, and other and remoter Oriental regions, for nearly eighteen centuries, history has confirmed his comment on prophecy. After a few centuries, even the nominal, visible Church of God was overrun with corruptions, in which they still lie buried amid the desolations that have left them, and their national localities, regions of darkness, perishing into fatal decay. The uniform history of the past may well suggest the inquiry whether, till the predicted crisis arrives, that of the future will essentially differ from it, and whether sources of evil, causes of peril, may not at this day be developing in the nations of Europe, and among ourselves, the embryo of the apostasy pre- | ward a fallen, corrupt, ruined race, to be dicted which shall link the destiny of present with past Christendom. The great primary source of all evil and peril is, unquestionably, what operates now as it did in ages past, the corruption of human nature. Civilization and its refinements cannot change the depraved heart. Nothing but the power of God, by his Spirit and providence, can preserve the Church and world from being filled again, as they have been heretofore in different places, with destructive vice and immorality. Such swellings of wickedness in the earth as the apostle has predicted could never be looked for were men naturally virtuous creatures, under the mere moral government of God, which modern theophilanthropists represent the race to be. Perils from and perils among innocent beings is a moral absurdity. The native holiness and perfectibility of human nature, according to their idea who substitute a proud, bewildered reasoning of their own for the faith of the gospel of God our Saviour, or who make that gospel accommodate their skepticism, contrast most enigmatically and inexplicably with the phenomena that everywhere meet the eye, such as the reeking corruptions of earth, the constant tendency to demoralization among the masses of mankind, the subversion of governments, the wars of desolation, the tendencies to barbarism, the oppressions of tyranny, the ruin of empires, the ravages of pestilence, and the sudden destruction of cities and regions by earthquake shocks and volcanic eruptions. These are active agencies, as obviously operative at this day as in the past. The restless ragings of human passion among the nations are but the undulations of the symbolic sea, which never cease, and often run into mountain billows, lashed by the fury of the tempest. consummated in the final retributions of that day when "he shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God and that obey not the gospel." (2 Thess. i. 7, 8.) There are active antagonistic agencies at work, forces for evil, fountains of pollution, streams of mephitic vapor, spreading infectious death, which are only effectually restrained by the presence and power of the purifying Spirit of Christ. The moral aspect of the world varies as the causes restraining or stimulating human corruption vary in form and intensity. The Christian Church receives but "the earnest of the Spirit," until "the times of the restitution of all things," however plentifully he may be poured out in different places. Let that Spirit be grieved, and cease to work and strive with men, what security will there be for the present nominal Christian world against the nascent perils of the future? G. D. PROPHECY PRACTICAL. MANY persons are deterred from a study of the prophecies by an opinion that they are not practical in their bearings,—that they may minister to curiosity, but not to edification, strength, or comfort. Many expounders of the prophecies have taught that they can be of no possible service until they have been fulfilled. But surely this is wrong. They are of the nature of promises or warnings. They are promises or warnings with the addition of the element of time, and are manifestly designed to guide us in present doubt, to comfort us in present sorrow, to give us hope when all around tends to despondency and despair. Whence comes our The only satisfactory solution of the phe- expectation of a brighter age in our world's nomena presented in the moral condition of history? Whence comes the conviction that the world is to be found in the teachings of Christ is yet to triumph? that his people, the Scriptures, which proclaim the fact of a though a little flock, shall yet possess a kingremedial government administered by Jesus dom? that wrong shall yet give place to right, Christ, the Son of God, in human flesh, as slavery to freedom? that the earth shall yet the Great Executive Deity of heaven and be filled with righteousness and peace? "We earth, dispensing judgment and mercy to- | have a sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that | What diligent student of prophecy can shineth in a dark place, until the day dawn have any sympathy, for instance, with the and the day-star arise in your hearts." rationalistic movement of the age? ThouProfessor Kurtz gives an admirable state-sands are carried away with it, while he rement of the purpose of prophecy when he declares that its pre-eminent design is "to furnish the age to which it is given with a knowledge of itself, i.e. of its position and obligations, and also to render the same service to every succeeding age, in so far as its condition, wants, and obligations are similar to those of the former." Is it asked, how can this be? how its chief design can be to furnish the present age with a knowledge of itself, when it is occupied with events which lie so remotely in the future? The reason of this will appear by considering for a moment the character of those future events to which it directs our attention. It does not dwell on every aspect of the future; neither does it select events at random, events which have no connection with things which now are. "Its sole task is to present those developments of the future, of which the germs, the origin, or the first principles are already at hand." And it does this evidently for the purpose of throwing light on those germs and principles, that we may clearly understand their nature, that we may cherish whatever is good, and separate ourselves from whatever is evil. Suppose the framers of our Constitution could have foreseen the course which slavery was to run in our land! Suppose they could have seen our country as it now is, rent by factions, desolated by civil war, brought to the very verge of ruin! Can we suppose for one moment that they would have countenanced slavery's continuance? They spoke strongly against it, as it was. They would have removed it at once and forever by the most stringent legislation, could they have seen it as it now appears. The great object of prophecy is to throw light on the nature of principles which are as yet undeveloped; to let us know what they are, by showing us what they will be. And prophecy does this for the purpose of separating us from evil principles, however attractive and fascinating they may seem. sists it from the first. He has already seen the goal toward which it tends. He has already been taught to abhor it as evil, as the germ of that antichristianism which, in its impious progress, is yet to lift itself up against the Lord himself. In the same way the student of prophecy is weaned from the world and from all worldly entanglements and alliances. Its opposition and enmity to Christ may not now appear. Its friends may think him narrowminded and righteous overmuch, because he withdraws from it. But in the prophetic page he has watched its development. He has seen it in its beauty, in its pride, and in its stateliness, an image of gold and silver and brass and iron; but he has also seen the insecurity of its foundation, the mingled iron and clay of the feet on which it stands, and he has watched it until "the iron, the clay, the brass, the silver, and the gold, have been broken to pieces together, and have become like the chaff of the summer threshingfloors.” In the "image" and the "stone" of Daniel, how clearly and directly are the world and the Church opposed! If we identify ourselves with the image, we put ourselves in the place of that which God will surely destroy. We are to have nothing to do with it, but to realize our union with Him who will execute judgment upon it, and who has declared that the friendship of the world is enmity with him. This is but one of many practical tendencies of the study of the prophetic word. It shows us what in our own age is evil, and separates us from it. It calls us from all worldly associations and alliances, and bids us to keep our garments pure, that we may be ready for the coming of the Lord. L.W.B. "O LIFE below,-how poor and sad! One heavy sigh. O life above, how long, how fair, how glad! Oh to be ever done with dying here! The Prophetic Times. Vol. I. AUGUST, 1863. Special Contributions. THE AUGSBURG CONFESSION. THE following article was sent to a prominent denominational paper in reply to an attack on our doctrine; but, in view of its exposure of the falsity of the editor's position in his exposition of the XVII. Article of the Augsburg Confession, it was refused publication, and his readers, many of them, are left under the impression that his interpretation, so unjust to us and incorrect in history, is the true one. I therefore forward to you the article refused, with the hope that, if published by you, some of the readers of his paper may read this reply, and thus be able to judge between us. ARTICLE XVII. AUGSBURG CONFESSION. It may be interesting to some of your readers to ascertain how Millenarians understand that portion of Article XVII. of the Augsburg Confession which is referred to the condemnation of Anabaptists. The clause alluded to is the following:-" They condemn those who circulate the Judaizing notion that, prior to the resurrection of the dead, the pious will engross the government of the world, and the wicked be everywhere oppressed." (German copy," the pious will establish a separate temporal government, and all the wicked be exterminated.") To understand the force of this article, a few preliminary remarks may be necessary. 1. The early Fathers, and nearly all (if not all) Millenarian writers, have taught that the millennial age is only introduced by Christ after the resurrection of the saints. See writings of Bishop Newton, Mede, Bickersteth, &c. No. 8. 2. The Anabaptists differed materially from such teaching, in that they taught that they were authorized to introduce it, &c. See Mosheim and Neander. Their error led to the most fatal results. If this, however, is a reason for rejecting the doctrine we hold, then revivals of religion, yea, Christianity itself, might be disbelieved for the same reason. 3. Luther and Melanchthon either held to the Augustinian view of the millennial age (Bengel's Memoir, and Horæ Apoc. p. 134), perhaps somewhat modified, or they supposed that part of the millennial descriptions would be fulfilled in this world and part in the world to come. It is difficult to name the view they really entertained. 4. They, however, because of some such opinions, totally and emphatically rejected the doctrine of a millennial age introduced by prevailing means, &c. And Luther even pronounced it a "delusion" and "falsehood.” (Com. on John x. 11–16.) 5. They held many views that Millenarians now hold, such as the nearness of the Advent (Luther, Mich. Life, p. 290, &c.; Melanchthon Op. tom. ii. p. 525); the duration of the world in its present condition until the six thousand years are ended (Luther, Memoir Bengel, p. 335; Melanchthon Op. tom. ii. p. 525. See "Voice of the Church," p. 160); the creation of the new heavens and new earth being a renewal of the present heavens and earth; that the righteous shall possess this new creation and the wicked be excluded from it (Luther, Table-Talk, ch. 57; see Remarks to Justus Jonas in the year 1541, T. E. p. 301; Melanchthon, Horæ Apoc. vol. ii. p. 137); that the Mohammedan power and the Papacy will | nion will be given to the saints, we cherish only be destroyed at the personal Advent the hope that the Article is in complete har(Luther, Pope. Conf. p. 177–9; Melanchthon, |mony with our teaching. Much more might Lord's Apoc. p. 238–9); and that then we obtain salvation, &c. (Horæ Apoc. vol. ii. p. 136). 6. In opposing the Anabaptists, they declared that the confederations of wickedness then existing could only be broken by the Advent of Christ, not by human power. ("Voice of the Church," p. 319.) These positions have been fully and satisfactorily proven in numerous quotations from their writings by able writers in Germany, England, and this country. It is not necessary, therefore, to multiply them. We are now prepared to notice the force of the XVII. Article, and the caution with which it is worded. The Reformers certainly would not contradict themselves. They did believe that after the resurrection they would possess this earth in its renewed state, and that the wicked would be removed. (See, in addition, Taylor's New Heavens and New Earth, and Dr. Tholuck on Luther, as quoted by Dr. Hitchcock.) Thus, in one form, believing precisely what Millenarians hold and teach, in another. Hence the force of "PRIOR to the resurrection." They firmly disbelieved, as we do, that "prior" to that event the pious would engross the government of the world and the wicked be taken away. We teach, as well as the Reformers, that prior to the resurrection no such results will ever be witnessed, and thus with them condemn Munser, Cnipperdoling, Storck, &c. But, more, we believe this article not only condemns, owing to its peculiar and distinctive phraseology, Munser, but all who teach that before the resurrection of the saints the world will be converted and the millennial descriptions will be fulfilled; because, if this be so, then the saints would "possess the dominion and the greatness of the kingdom under the whole heaven," or "engross the government of the world," "prior to the resurrection." Does not the Article condemn this very idea, and did not Luther censure it in the strongest language? Since we teach neither what the Anabaptists hold, nor—what is now taught by many-that prior to a resurrection the domi be said on the subject; but I shall only call the attention of the investigator to the following questions, suggested by the preceding:1. Can a single quotation be given from Luther's works, teaching that a spiritual millennium is still future, to be introduced by the preaching of the gospel, &c.? 2. Did he, in his arguments against the Anabaptists, even hint at such a state before the Advent of Christ? 3. Can it be proven from history that any writer existed, prior to Daniel Whitby, who held to the present modern prevailing millennial theory? If so, who is the writer? Remember, he must not be one who held to the Origenistic, or Augustinian, or Romish view of the millennial age, but one who teaches the Whitbyan theory, now almost universally received. It will require a Burton's skill to find him. 4. Can any writer be found, previous to Origen, who favored any other view of the millennial age than that adopted by Millenarians? If so, what writer is it? 5. Is it not the testimony of the most distinguished writers, friends and enemies, believers and unbelievers, that for nearly three centuries the Church universally held to the doctrine of the personal reign of Christ and his saints? 6. Was not this doctrine first fatally attacked by Origen and his followers, so that it declined? 7. Does not Luther, and every respectable writer after him, tell us that Origen and his followers, in view of their peculiar system of interpretation, should be avoided? 8. Can the charge of Gibbon the historian, that Mosheim in his allusions to Millenarianism "is not altogether candid," be sustained? (Note.-1. In one place he classes it among the heresies of Cerinthus in the first century, knowing as he did that all the apostolic fathers held it. 2. In another place-third century-he admits that the opinion of the personal reign was generally held, and "met with no opposition," until the time of Origen and Nepos. 3. Why place it among the |