essential to salvation that we should have a perfect knowledge of the blessing, or the means by which it is communicated. But this must ever be borne in mind, that no preconceived notions of our own, nor plausible theories learned from others, will be of any avail, in making us more intelligent on this grand truth, which must be learned from God alone. Hence these things are hid from the wise and prudent, and revealed unto babes.

Lest my readers should think I am theorizing, I refer him to the fact, that, the Gospel was often preached before the coming of Christ, and faith unto salvation exercised by those who seem to have had very faint ideas of a suffering Messiah; and judging from the language of David, we are apt to think that he overlooked the suffering altogether. 2 Samuel xxiii. 5. Even the prophets, whose language is so clear that we wonder how the Jews could mistake it, give us great room to doubt whether they fully understood that to which they gave utterance. 1 Peter i. 10. When John the Baptist pointed to Jesus as the Lamb of God, who taketh away the sins of the whole world, the language evidently implied suffering. Yet it is not likely that he, or his disciples, or any of those who followed our Lord, had any idea of it. Jesus went about preaching the gospel of the kingdom, and he commissioned his disciples, and armed them with powers to do the same thing; but his sufferings were never mixed up as part of it. And so ignorant were they of it, that when he spoke of it to the twelve, they rebuked him; and even after his resurrection they could hardly be persuaded.

On turning to the preaching of Peter on the day of Pentecost, (on which our reforming churches take their stand, and beyond which they seem determined not to move,) the careful reader will observe, that the gospel, which Peter preached, is contained in the prophecy of Joel. The things commanded by Peter, were the means of attainment. Even the preacher was then but partially instructed, nor did he know its fulness till even seven years afterwards.

In conclusion, my dear brethren, I would say a few words to you, who feeling the need of a Saviour, are living by faith. Do not be alarmed by the statements of those who say, that this and the other thing must be understood before you be born into the kingdom; for, according to them, there would be no babes in Christ at all. Neither give heed to those who philosophize on heaven, till they place it beyond human comprehension, carrying the mind away from the plain words of truth. But let it be your meat and your drink to do the will of God, that you may grow in knowledge and grace before him in love. And, rest assured, he will guard you against the wiles of the devil, whether he approach you through the world's attractions, the pride of learning, or the annoyance of foolish and ignorant brethren. T. M.

THE TRANSFORMING INFLUENCE OF THE GOSPEL. "We all as in a glass beholding the glory of the Lord, are changed into the same image."

WHEN the sun shines upon a polished mirror, the clouds, the landscape, and the seas, which dimmed its surface, seem swallowed up in a bright flood of liquid light. Upon its face the sun is brightly pictured. It reflects his brightness and his heat on all it shines upon.

Thus when the light of the knowledge of the glory of God is received into the understanding by the gospel, the soul is so filled with the sight, that the impressions once made by worldly objects become almost obliterated, being eclipsed by the glory that excelleth : Christ dwells within his heart by faith: Messiah's image is reflected on all around him, through the gifts and graces he exhibits: and the gospel which he holds forth in word and deed, not only illuminate, but warms the hearts of all who receive it in truth and love.

THE HOPE OF ISRAEL.

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MR. EDITOR,-The application made by some teachers of the words of the Apostle, (Acts xxviii. 20,) "the Hope of Israel," to the future inheritance of the land of Canaan, &c., caused me to turn to the passage to ascertain whether this was the import of it. Having come to different conclusions from the persons alluded to, I thought the reasons for my conclusions would not be unsuitable for your magazine, particularly as the subject is now occupying the attention of your correspondents and readers.

That I may present my conclusions clearly, I will first notice the connexion in which the passage stands, beginning verse 16, from which we learn, that Paul was brought a prisoner to Rome, and verse 17, that after he had been there three days, he "called the chief of the Jews together, and when they were come together he said unto them, Men and brethren, though I have committed nothing against the people or customs of our fathers, yet was I delivered prisoner from Jerusalem unto the hands of the Romans, who when they had examined me would have let me go, because there was no cause of death in me, but when the Jews spake against it, I was constrained to appeal unto Cæsar; not that I had ought to accuse my nation of. For this cause therefore have I called for you, to see you and to speak with you: because that for the Hope of Israel I am bound with this chain."

From this relation it appears that the Apostle was desirous that the Jews should understand clearly his position, the true cause of his imprisonment, and appeal to Cæsar.

After showing that it was not because he had committed any

crime against his Jewish brethren, or the customs of the fathers, and that it was by constraint he had appealed to Cæsar, he intimates, that instead of these being the causes of his imprisonment, it was because of the hope which they, in common with their brethren the Israelites had, thus appealing to their sympathy.

Now it will be evident that the hope which they had, and for which the Apostle was bound, was one, and the same; which leads us to inquire, what he was bound for.

Was it because he believed in the future inheritance of the land of Canaan by Israel? No, most certainly not, they would not have bound him for this.

What, then, was it for? It was because he believed in, and proclaimed, Jesus of Nazareth to be the Messiah, whom they were anxiously expecting to see. He was imprisoned for his faith in the hope fulfilled, not a hope to come; though it was Israel's hope still, for they did not believe in him come. Paul does not say he was bound because of his own hope; but the hope of Israel. He was bound for his faith in him whom they were expecting.

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That this is a correct view of the passage we will endeavour to shew, by referring first to Acts xxvi. 6, where the Apostle refers to the same things. And now I stand and am judged, for the hope of the promise made unto our fathers, unto which our twelve tribes constantly serving God day and night, hope to come, for which hope's sake, king Agrippa, I am accused of the Jews." See to verse 23.

We will now turn to Acts xiii. 23, where the promise is displayed. Paul here says to the Jews, (having glanced at their early history to David)" Of this man's seed hath God, according to his promise, raised up unto Israel, a Saviour, Jesus." See to verse 32, where he further says "and we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again," thus proving him to be the Messiah. (Rom. i. 4.) As it is also written in the second Psalm," thou art my Son, this day have I begotten thee," &c. Now do not these clearly show that the promise was fulfilled in Jesus, for believing and preaching which Paul, was bound.

That the appearance of Christ was really "the promise made to the fathers, and which the twelve tribes were hoping to come," is evident from both the Old and New Testament Scriptures. This was the greatest of all God's promises, and hence could with propriety be called the promise, and the hope of Israel. It was made by God to our first parents, as "the seed of the woman," who should come to "bruise the serpent's head," Gen. iii. 15, and fulfilled in Jesus, who came to destroy the devil, Heb. ii. 14, and his works, 1 John iii. 8, which was effected by his death, John xii. 31, xvi. 11, Col. ii. 15, and Heb. ii. 14. It was given to Abraham, Isaac, and Jacob, as their

seed, "in whom all nations of the earth should be blessed," Gen. xxii. 18, xxvi. 4, xxviii. 14, and applied to Christ, Gal. iii. 16. Now to Abraham and his seed were the promises made, he saith not unto seeds as of many, but as of one, and of thy seed, which is Christ.”

The Apostle regards the promise "of all nations being blessed in Christ," as fulfilled in their being justified by faith in him. See verse 8, and the scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying "in thee shall all nations be blessed." So then they which be of faith, are blessed with faithful Abraham; again, verse 13, "Christ hath redeemed us from the curse of the law, being made a curse for us." 14, that the blessing of Abraham might come on the Gentiles through Jesus Christ, (viz. justification), that we might receive the promise of the spirit, the blessing the spirit promised through faith. Verse 18, he shows that the inheritance of the promised blessing was not by the law, but by promise, as Rom. iv. 17, wherefore then serveth the law? it was added because of transgression, till the seed should come to whom the promise was made, &c. Verse 21, Is the law then against the promises of God? God forbid, for if there had been a law given which could have given life, (made alive), verily righteousness, (justification), should have been by the law. But the scripture hath concluded all under sin, that the promises (made to Abraham of justification) by faith of Jesus Christ, might be given to them that believe. But before faith, (justification by faith) came, we were kept under the law, shut up unto the faith (way of justification by faith) which should afterwards be revealed; wherefore the law was our instructer, until Christ, that we might be justified by faith; but after that faith is come, we are no longer under this instruction, for ye are the children of God; "for ye are all the children of God by faith in Jesus Christ." There is now, neither Jew nor Greek, neither bond nor free, neither male nor female, for ye are all one in Christ Jesus; and if ye be Christ's, then are ye Abraham's seed, and heirs (of the blessing, justification by faith), according to the promise." And we think the Apostle means precisely the same in the language he uses, Rom. iv. 13, having argued that man is not justified by works, as was also shewn by David, he proceeds to show that the promise made to Abraham imported the same, by saying for the promise to Abraham, that he should be heir of the world, (or that all the world should be blessed in him, which is evidently Paul's meaning,) was not to him or to his seed, through the law, but through the righteousness of faith." The promise of blessing (justification,) was to be inherited by faith, hence the Apostle at the conclusion of his argument, exclaims, v. 1. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ," (not by works.) Although some see different, it is evident to us

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that justification is the promised blessing, and the inheritance. This is the subject that the Apostle is treating upon throughout.

And Peter shows, Acts iii. 24, 25, 26, that the appearance of Jesus was the fulfilment of the promises made by God to the fathers through the prophets; and of this to Abraham, whom having raised up, he sent him to bless the Jews first, in turning away every one from their iniquities.

3rd. But this great promise was also given through Jacob, as "Shiloh," to the twelve patriarchs, Gen. xlix. 10, "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come," which was Jesus, (see Boothroyd's note on the prediction.)

4th. Through Moses, as a great prophet of God, Deut. xviii. 15, 18, applied to Jesus by himself, John viii. 24, 26, and xii. 49, and by Peter to him, Acts iii. 22.

5th. Through David as a Priest and King, Ps. cx. and Ps. ii. and Zech. ix. 9, which is applied to Christ, as fulfilled, Heb. v. 6, 10, vi. 20, and vii. 17, 21. Acts ii. 25 to 36, and iv. 25, 26, 27. Heb. ii. 5. Mat. xxi. 5. John xii. 15, &c.

6th, But Jesus is also the theme of many other prophecies, as Ps. xxii. Ps. lxix. 9. viii. 2. XXXV. 11. xli. 9. lxxxix. 45, xvi. 16, and xxiv. 7. Isaiah vii. 14. XXXV. 5. xl. 3. xlix. 7. liii. 1. 6, and xxiv. 7. Jer. xxxv. 5. xxxi. 5. xxiii. 5. xxxiii. 14, and xv. 16. Exek. xxxiii. 23, 24, and xxxvii. 24. Dan. ix. 24, 25. Micah v. 2. Zech. xi. 12. xiii. 7, &c., &c., which as well as those before referred to, were calculated to excite in the minds of the Israelites, anxious desire and hope for their fulfilment.

That this was their hope at the time Christ appeared, is evident from the various statements and allusions of the New Testament Scriptures.

Of Simeon it is said, Luke ii. 25, that "he waited for the consolation of Israel," (the fulfilment of this hope,) " and the Holy Ghost was upon him, and it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said, Lord now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel." Verse 38, we are told that "Anna coming in at the same time, gave thanks unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.”

Again the musings of the people respecting John, Luke ži. 15, show that they were expecting a Messiah; "and as the people mused