The chief question which remains concerning this antagonism, relates to the manner of its termination--the means and agencies by which it is to be ended. That it is to end, there is no doubt. That it is to terminate in such a manner as to fill the universe with new and previously inconceivable demonstrations of the majesty, power, and glory of the Messiah, and his people with unprecedented exultation, joy, and praise, the Scriptures abundantly testify. But from a period shortly subsequent to that of his ascension, there has been a difference of opinion in the Church--more or less conspicuous at all times, but never, perhaps, more marked than at present--concerning this great question. That difference of opinion, on the part of the great majority even in the Protestant churches, is believed to be founded in the Rabbinical and figurative interpretations of the Old Testament, formerly referred to; and to include among its principal elements a very defective estimate of those sacred oracles, and an inadequate and erroneous view of their teachings concerning the Person, titles, prerogatives, manifestations, works and purposes of Christ. On a point of this nature and importance, one might safely infer from the analogy of the past, whether arguing from the history of the Jewish or that of the _nominally_ Christian Church, that the party composing the great majority were not in the right. It is presumed to be quite safe to say, that at every period of any considerable extent of the Jewish Church, after its establishment in Canaan, and more especially after the reign of Solomon, the majority, notwithstanding the writings of Moses and the instructions of the prophets, were under great delusion and error respecting the Messiah and his kingdom; and at the Advent, those who were in the right were few in number compared with the busy scribes, the ostentatious Pharisees, and those doctors of the law who, sitting in Moses' seat, taught the traditions and commandments of men. And of what considerable division of the nominally Christian Church, from the second century to the Reformation, will any one affirm that a great majority were not under deep delusion and error in respect to important points of doctrine and practice? Or of the Romish Church before or since the Reformation, will any one, not a Papist, say that it has not held flagrant and astounding errors concerning the offices and prerogatives of Christ, as Prophet, Priest, and King, the one only Mediator, Lawgiver, and Head of his people?