prophetical testimony being both alike against the idea. But it was also suggested that, in seeking for the fulfilment of Jacob's prophecy, the search had been prosecuted in the wrong field; "The last days" being distinctly stated as the time when to look for fulfilment. We therefore look for no chain of succession, either in tribal princes or regal descendants as being required for the fulfilment of Jacob's prophecy; and consequently have no "missing link" (as another suggests) to seek after, nor any which we wish to supply. But in order that the idea which is intended to be conveyed regarding this prophecy may be better understood, perhaps we may be allowed to paraphrase it thus: "Judah, in the last days, thy brethren shall praise thee; thine enemies also shall be put under thee; thy father's children shall bow down before thee. Like an old lion that has seized the prey, and gone up to his lair, and couched down, and none will venture to raise him up; so none will venture to trouble thee or make thee afraid. But the law-of the Lawgiver, and the sceptre of the sceptre-bearer shall not go forth from Judah (to bring about this state of things) until Shiloh come, and the people are gathered unto him." This view of the prophecy is at least in agreement with other prophecies of "the last days," and is independent of any succession of kings or princes; requiring only the existence of the tribe of Judah, out of which tribe the Shiloh should spring. Before concluding, however, it may be as well to notice Mr. Cameron's objection to my application of this passage. He says:"The supplement required by Mr. Mill's application of the passage, seems to me entirely beyond the proper sphere of what is represented by a sceptre, which is simply authority; whereas Mr. Mill represents the sceptre as going forth to bring his enemies into subjection. This is not rule, but war; not the function of the sceptre, but of the sword." To this, it may be remarked that, in some respects, the function of the sceptre, and the function of the sword may be similar; and the thing to be accomplished attributed to either the one or the other. But the function of the sword is to kill, rather than to bring into subjection, which is simply bringing under authority,-and the sceptre is a symbol of authority and power. We are under the impression, however, that originally, the sceptre was not a mere symbol of authority, but a rod actually used to punish the disodedient, for insubordination and to enforce submission. Hence, "Strong rods for sceptres to bear rule," "Rule with a rod of iron," &c., indicating authority and power that none need rise up against. And to show that my application is fully warranted, a reference to a few other passages will be sufficient. "A sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. And Edom shall be a possession; Seir also shall be a possession to his enemies; and Israel, shall do valiantly." (Num. xxiv. 17.) "The Lord shall send the rod (sceptre) of thy strength out of Zion; rule thou in the midst of thine enemies." (Ps. cx. 2.) "Thou shalt break them with a rod (sceptre) of iron; thou shalt dash them in pieces like a potter's vessel." (Ps. ii. 9.) These applications of the sceptre, "sent out to rule in the midst of enemies,"" to smite," "destroy," "break," and "dash to pieces,' more than warrant any application I have made. They may not prove my application to be correct, but they agree so well that, they make it at least plausible, and worthy of some consideration in the absence of a better. J. MILL. JOHN III. 8. DEAR SIR,-Mr. Waylen's admirable and suggestive criticisms in your valuable number for January prove that he is a clear thinker, as well as an earnest advocate of truth. Will you allow me to call his attention to the following extract on John iii. 8? It is from a Dialogue on Inspiration between a Christian and his Pastor: a shilling book of great value, published by Nisbet & Co. Yours faithfully, DELTA. The main point is to determine the force of this word God-breathed. And here we have an analogy to help us, instituted by our Lord Himself, between Inspiration and Regeneration. It occurs in His dialogue with Nicodemus, as given in John iii. But we must look at it in the Greek, as our translators have, in one verse (8), arbitrarily and unaccountably changed the rendering of the word το Πνευμα, (the one Divine agent alluded to all through,) into "the Wind," making the comparison to be between two agents, instead of between two subjects of the same agency-the inspired man and the regenerate man. It may be well to run through the dialogue from the commencement. Our Lord had insisted on the necessity of regeneration, in order to entrance into the kingdom of God, the kingdom which constituted the hope of Nicodemus and his nation, At this teaching, Nicodemus evinced his bewilderment by asking, "How can a man enter the second time into his mother's womb, and be born?" Hereupon, (ver. 4,) our Lord adds that the regeneration in question was a spiri tual change, to be operated by the Spirit; and of such operation, after the manner of the Prophet's teaching. (Ezek. xxxvi. 25-27,) he adduces the cleansing element of water as a similitude: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." kingdom of God." (ver. 5.) But besides this explanation, our Lord goes on to say, "the Spirit breatheth where he willeth, and thou hearest his voice, but canst not tell whence he cometh and whither he goeth. So is every one that is born of the Spirit." With the case of Inspiration, Nicodemus as a Jew was familiar, and now he is told that like unto it is Regeneration. Christian. This emendation of our translation certainly gives an altered view of the passage, and removes an incongruity which I have always felt to attach to our Lord's winding up of His comparison, taking that comparison in the usual way, as between two agents -the wind and the Spirit. For, with this, we ought to expect His following words to be, "So is the Spirit in producing regeneration." But they run differently, "So is every one born of the Spirit;" that is, another subject is spoken of, not another agent. Still I must say I feel a demur to admitting your emendation, because of its taking from us the beautiful and expressive symbolism which our version sets forth between the wind and the Spirit. Pastor. Well, I am happy to say, I can at once relieve you from your demur. For the symbolism you value is still left to you, if only you are content to have it couched in a metaphor, instead of formally expressed in a similitude. For the verb Tvɛi contains it, and the clause may read thus: "The Spirit breatheth as the wind, where He willeth." THE PUBLISHED LIST OF BRETHREN. DEAR SIR, I was much pleased to hear of the publication of this list, because I hope to make the acquaintance of all the brethren in my neighbourhood; so that we may meet and discuss the subjects which, by a kind of inspiration, seemed to take possession of our minds, until your most valuable publication showed us that we were the simple ones, unspoiled by vain philosophy, "who took God at his word;" the little children, whom our Saviour called to himself. I find that in this town, including myself, there are three subscribers to the Rainbow whose names are not in the list. I induced the two to subscribe through giving them the duplicate numbers to read. Wishing you a very prosperous year, Believe me yours faithfully, Birmingham. A. W. Literature. Englishmen not Israelites. An Answer to "Twenty-seven Identifications," and "Flashes of Light." By John Wilkinson, a Friend of Israel. London: S.W. Partridge and Co. THAT Mr. Wilkinson is emphatically entitled to call himself "A Friend of Israel," thousands of Englishmen in all parts of the country can testify. His eloquent and intelligent addresses in the metropolis and the provinces, in connection with "the British Society for the propagation of the Gospel among the Jews," have endeared him to many Christian hearts, and proved that he is well acquainted with the history of the sons of Abraham according to the flesh, and with the unfulfilled prophecies concerning that wonderful people. Moreover, as a literalist, a believer in the personal reign of our Lord, and the national restoration of Israel, he possesses qualifications which we deem essential to any man who would deal wisely with this question. His contention is that the Jews are Israelites, that the famous "Identifications are mystifications, the "Flashes" false lights, and the author of both a reckless misquoter of Scripture. It may be so; we shall not hold the balance between them; enough for us if we intimate our conviction that the Israelitish origin of the English must be left an open question. We heartily commend Mr. Wilkinson's pamphlet to thoughtful men; but we want more on this subject on both sides of the question, for we are sure it is not settled yet. "Who art thou that Judgest?" A Letter addressed to One, but Street. Price Twopence. WELL done, Mr. Stratford! The dignity and fidelity of the enlightened Christian are finely combined in this letter. The assumed infallibility and obtrusive arrogance of certain persons are becoming intolerable. At the same time, their gushing professions of Christian love are simply nauseous to men who understand both humanity and Christianity. The advocates of the Divine doctrine of eternal life only in Christ have borne the shameless attacks of these loving saints long enough. It is time they were sharply rebuked for the odious lies they are preaching in the name of the Lord. Let them beware! As one of our writers says in this month's issue, those who apprehend the truth"wield an engine of terrific power," and if those who say that we are "the devil's servants, and doing the devil's work," do not learn to curb their malicious tongues, we shall use that engine for their benefit. Certain persons of great religious profession called the MASTER" Beelzebub," so that we are not surprised to get the diploma of "the devil's servants from their successors; but we are bound to protest against the language as utterly disgraceful upon the lips of persons who know perfectly well that it is an atrocious falsehood. The Bards of the Bible. By George Gilfillan. Sixth Edition. London: Hamilton, Adams, and Co. ON the first appearance of this book, we had the pleasue of introducing it to the readers of another journal; and now the words "sixth edition," prove that our judgment of its merits has been shared by many readers. Mr. Gilfillan is a brilliant writer, with a keen perception of mental peculiarities, and a graphic power of description. For many years, he was a literary anatomist. He read every book and took the measure of every author; but the kindliness of his nature kept him from critical cruelty, and carried him in fact, in the opposite direction, so that, for a time, he was one of the most earnest hero-worshippers in Great Britain. Not that he spared stupidity or pretence when it came in his way; far enough from that; his lash fell severely on some poor creatures who thought themselves to be, something when they were nothing; but his large heart prompted generous dealing whenever loyalty to truth would permit. We are glad to find that the author has not altered the text of "The Bards of the Bible," although it appears he has changed his views on a subject of great importance. The book will live, a "prose poem " of fine thoughts admirably expressed. The Parable of the Prodigal Son. A Homiletic Exposition. By the Rev. Fergus Ferguson, M.A. London: Hamilton, Adams, & Co. THE word "homiletic" describes the volume. It contains wise counsels for young men, illustrated by appropriate anecdotes. In fact, it is just a series of evangelistic addresses, plain, simple, and telling, on the Gospel of the grace of God, and the sinner's need of that Gospel. The English the Descendants of "The Ten Tribes." A Lecture by the Rev. Robert Polwhele, London: S. W. Partridge & Co. MR. POLWHELE believes his text, and writes with the enthusiasm of faith. The little book is simply a lecture, and therefore cannot go into elaborate argument; but it contains a number of striking extracts from authors who believe that the Anglo-Saxons are the long lost House of Israel. Dreamland, and other Poems. By Richard Phillips. London : Longman, Green, & Co. A SINGULAR little book, very appropriately named-quaint, weird, fanciful, but withal suggestive. THE RAINBOW: 3 Magazine of Christian Literature, with Special Reference to the Revealed Future of the Church and the World. MARCH 1, 1874. THE ANTIDOTE TO TROUBLE. THERE is a subject which has occupied, and is daily occupying the thoughts of multitudes-a sense of want and inability to supply it. This, so far from being a strange thing, is exceedingly common. Nor is it confined to any particular section of the community; for, with various degrees of intensity, it is found in every class of society, and in every generation of mankind. It is inwrought in human consciousness, and experience has shown that, neither wealth, nor pleasure, nor influence, nor learning, nor any one of the thousand things which the heart naturally covets, can supply it. Nay, strangest fact of all, people are unable to give this conscious want a name. They ask, What is it? and cannot give themselves a satisfactory answer. It is not surprising, then, that they seek it where it is not to be found, and deceive themselves with things that profess to be the missing gem, until bitter experience proves the imposture, which it invariably does. Each candidate for the vacant niche in the heart, which is admitted and expelled in turn, plainly enough says, when its hollowness is discovered, It is not in me to soothe the yearning, and to gratify the craving of the spirit. "The deep saith, It is not in me, And the sea saith, It is not with me. Refined gold cannot be given in exchange for it, H |