in their hearts of John, whether he were the Christ, or not," their interrogations of John, (John i. 19,) shew the same; "and this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? and he answered, and denied not; but confessed, I am not the Christ. And they asked him, what then? art thou Elias? and he saith, I am not. Art thou that prophet? (Moses foretold) and he answered, No." 24, "And they which were sent were of the Pharisees. And they asked him, and said unto him, why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?" &c. The exclamation of Andrew indicates that he had found what they had been looking for, John i. 41, "he first findeth his own brother Simon, and saith unto him, we have found the Messias, which is, being interpreted, the Christ." Philip's address to Nathaniel is similar, John i. 45, "Philip findeth Nathaniel, and saith unto him, we have found him, of whom Moses in the law and the prophets, did write, Jesus of Nazareth the son of Joseph. The remarks of the woman of Samaria also clearly shew this expectation, John iv. 25, "the woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things." And verse 29, "come, see a man, which told me all things that ever I did: is not this the Christ?" (which we have been expecting.) And verse 42, "now we believe, not because of thy saying; for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." Again, the exclamation of the Jews, vi. 14, "then those men, when they had seen the miracle that Jesus did, said, this is of a truth that prophet that should come into the world." vii. 26, "do the rulers know indeed that this is the very Christ," &c. And verse 40, "many of the people therefore, when they heard this saying, said, Of a truth this is the prophet, others said, this is the Christ; but some said, shall Christ come out of Galilee? hath not the scriptures said, that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was ?" x. 24, "Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? if thou be the Christ, tell us plainly." Luke xxii. 67, we are told the elders of the people, the chief priests, and the scribes, put this question, "Art thou the Christ? tell us," Mat. xxvi. 63, that the high priest adjured him by the living God, to tell them whether he was the Christ, the Son of God. See also Mark xiv. 61.

And not only have we these striking passages to shew the anxious state of Israel, respecting the coming Messiah; but their history (after Christ's coming particularly), testifies to this: they would not have been so often, and easily imposed upon, by false Messiahs, if this had not been their anxious expectation and hope.

From these quotations it appears to us, that the promise made to

the fathers, and THE HOPE OF ISRAEL, for which Paul was bound, was the coming of the Messiah, which promise, and which hope, the Apostle declares to have been fulfiled at the time of his preaching; and consequently not to be fulfilled, as is taught by those who regard the Hope, to refer to the inheritance of the land of Canaan.

That Israel expected a different person from him that came, viz: a Messiah, to subdue their enemies, and give them dominion, is undoubted; but God contemplated something far more glorious than they, viz: the real subjugation of the world to himself, through the government of Him whom he placed upon the throne of the universe. Although they expected a different person, and hence rejected Jesus, yet was the promise fulfilled; their perverseness did not prevent this, and the Apostle laboured continually to prove to Israel, that such was the case.

If this paper should be acceptable, and you think it would be expedient to publish them, I will send you other papers, on what I consider to be the Hope, or hopes, of the true Israel, and the ground upon which they may expect to participate in them. Also on the kingdom of God, mentioned by Paul, &c., Acts xxviii. 23, 31. At the same time, I would intimate, that being bound to no theory, I am open to receive any thing that may correct me, which you or your correspondents may advance.

Yours, in Hope,

A STUDENT OF GOD'S WORD,

THE KINGDOM OF GOD.

MR. EDITOR.-Dear Sir,-The recent lucid expositions of prophecy, in relation to the times we live in, by the devoted and talented Dr. Thomas, have opened the eyes of many, to the reality and probable near approach of the "judgment written upon the nations. Ps. cxlix. They have also had the effect of enlightening many Christians, in the things concerning the yet future manifestation of Christ, in his kingdom. Among the latter, some, looking at the unveiled glories, without a proper interposing medium, "Faith in Christ," 2 Tim. iii. 15, have been dazzled by transcendant brightness, and being thus somewhat blinded, have "forgotten they were purged from their old sins," and have wandered back to the "bath of regeneration," in order to commence anew, their Christian course. Not content with this, they also deny the Christian name and character, to all, who when baptized into Christ, had no knowledge of, and therefore "belief in," the things "God has provided for those who love him." An error lies undoubtedly at the root of these proceedings; but it is to be hoped, that time and reflection, will clear their spiritual vision, and that we shall soon hear them asking after the "old paths," in order to walk in them, towards perfection. Heb. vi. 13.

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Their error appears to lie in a misconception of the meaning of the kingdom of God" as preached by John, Jesus and his Apostles, and consequently in identifying it, wrongly, with the kingdom of Christ and his saints. The "kingdom of God,"-proclaimed as approaching, as nigh, by Jesus and his apostles, was ushered in with power" on the day of Pentecost, as recorded in Acts ii. This is proved by the words of Jesus, Mark ix. 1, "There be some standing here, which shall not taste of death, till they see the kingdom of God come with power." Paul and Philip, expounded, preached and testified of this "kingdom." But, the kingdom" which the saints are to inherit with Christ,-they being "joint-heirs with Christ," is always, in the word, associated with the restoration and triumph of the long lost, long-banished, house of Israel,--for, to Zion, the "first dominion is to come," and the "nation and kingdom that will not serve her, shall perish," Is. lx. 12, and its commencement dates from the time, the Lord shall descend from heaven with a shout, with the voice of the archangel and with the trump of God," to give reward to his servants and to destroy those who destroy the earth. Then," shall the saints take the kingdom and possess it for ever. To say these things have transpired, is to shock common sense, and violate the plainest principles of interpretation. There is no king reigning in righteousness in the world. Israel,-God's ancient people,- --are outcasts! Their country desolate, their land, a dream. The dynasties of the world still lord it over the human race, while the cries of millions of the oppressed and down trodden, ascend daily to the throne of the Eternal. The kingdom of Christ and his saints, has not then been set up, and the things for which prophets and Apostles have longed for, and suffered for, are still matters of earnest patient and enduring hope. Yet, the great fact meets us, that more than eighteen hundred years ago, the “kingdom of God" was ushered in with power!" We must therefore look for some other meaning to the term "kingdom of God,"-the things concerning which constituted the ancient "gospel,"-than a national and political dispensation, such as will be the reign of Christ and of his saints, in mount Zion, and over all the world.

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In this inquiry, regard must be had to the nature of the commission given to the proclaimers of the kingdom,—the kind of power with which they were armed, and the nature of that dominion, or sovereignty: which had till then been supreme, and which was to be subverted and cast out by the "kingdom of God."

The Apostles of the Lord, were to preach "repentance and remission of sins, in his name,-to call upon men every where to repent and turn to God," to testify of him, as the "Lamb of God that taketh away the sin of the world,"-that "he had died for our sins, and had risen again for our justification," that a "day

was appointed in which God would judge the world in righteous ness by him,"-to "preach the acceptable year of the Lord," to preach "Christ crucified," the "power of God, and the wisdom of God," to open the blind eyes, turn men from darkness to light, and from the power of Satan to God. They had power given them over unclean spirits, over diseases and over even death itself,-all these being the consequences of sin and alienation from God; the Lord Jesus said on one occassion. "I empower you to tread on serpents and scorpions, and over all the might of the enemy." They were to remit and retain sins. The enemy against whom they were to contend was, Satan, the devil, the "prince of this world," the "god of this world," of whose devices they were not ignorant. Jesus, the Captain of their salvation," had conquered this enemy, through death; now is the prince of this world cast out." Sin, that had hitherto lorded it over all the world, and “had reigned unto death," was dethroned, so that it might no longer have dominion over men, and that "righteousness might reign unto eternal life." The times of ignorance God overlooked." God formerly suffered all nations to walk in their own ways." Christ gave himself for us, that he might purify unto himself, a peculiar people, zealous of good works." Paul taught the Christians they had been translated out of darkness into God's marvellous light," into Christ the "light of the world" and the "hope" and glory of Israel. He taught them "to resist unto blood, striving against sin; but to be in subjection to the ruling powers.

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From these and a host of other passages, which but to quote, would fill a volume, we and all who have been begotten by God, (3 John v. 1.) can be at no loss to discern the nature of the "kingdom of God," which was ushered in with power," on the day of Pentecost: it was the reign or dominion of light, of knowledge, of good, of righteousness, of life, OF GOD, subversive of the reign of darkness, ignorance, evil, sin, death, and "him who had the power of death," SATAN. It addressed individuals under condemnation, and offered them justification, and eternal life, through an accepted sacrifice.

It may however be asked, have the things of the future kingdom of Christ, no bearing on our views and conduct? Yes, truly! Before Jesus was delivered up to the death for us all, he told his disciples, "when the Comforter," the "Spirit of truth," whom the world cannot receive, shall come, he shall "convince the world of sin, of righteousness, and of judgment; of sin, because they believe not on me; of righteousnes, because I go to my Father; of judgment, because the Prince of this world is judged." But you, my disciples, he will guide into all truth, for he shall testify of me; "he shall shew you things to come;" he shall "receive of mine, and shew it unto you." John xvii. Hence Paul in 1 Cor. ii. says "eye hath not seen,

nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." "Now we have received the Spirit which is of God, that we may know the things which are freely given to us of God." The "natural man receiveth not the things of the Spirit of God." They are " foolishness unto him." Hence the peculiar instructions of the apostle Peter, in his 2 Epis. ch. 1.

In accordance with these principles, our Lord warned his disciples, saying, "cast not your pearls before the swine," &c. And Paul also cautions Timothy, to "rightly divide the word of truth."

The "kingdom of God," preached by Jesus and his Apostles, appears then to bear much the same relation to the kingdom of Christ and his saints, as the kingdom or dominion of God, manifested, when God went down to deliver Israel from Egyptian bondage, did to the kingdom of David, afterwards established. So God, in Christ, has visited the human race, to take out of them a people for his name; and he will surely, in virtue of his sovereignty, congregate his people together, give them the kingdom, with David's Son, and David's Lord, occupying David's throne. Ps. cxxii.

If things exist, as I have stated, the things of the "kingdom of Christ and his saints are not the subject matter of the " gospel." Praying that God will preserve all his children from preaching any other gospel than what Paul preached,

I am, dear sir, yours in Jesus,

J. W. SYMONDS.

REPLY TO J. MITCHELL'S QUERY.—No. VI.

MUST the sinner, in order to the remission of sius, have faith in the locality of the everlasting kingdom of God, as well as in the sacrificial death of the Lamb of God?

The brethren who answer this query in the negative, just employ one argument against those who answer it in the affirmative. That argument is,-1. Remission is through faith in the Lamb. 2. Therefore remission is not through faith in the locality. Just so the sects argue,-1. Salvation is through faith in the blood of Christ. 2. Therefore salvation is not by baptism in water. To the sects the brethren reply, there is no necessary opposition between salvation by faith and salvation by baptism. And to the brethren we say, there is no necessary opposition between faith in the Lamb, and faith in the locality, as conditions of salvation. It follows that as Rom. v. 1, and other similar passages, proves that salvation is by faith, without proving it is by faith alone, so Rom. x. 9, 11, 1 Cor. xv. 3, 4, proves that salvation is by faith in the Lamb, without proving that is not by faith in the locality.

The sects endeavour to fasten upon the brethren the folly of making