SECTION VI.-THE KNOWLEDGE OF THE ONE HOPE NECESSARY TO JUSTIFICATION.

This is evident from the fact, that the object of the one hope is the kingdom of God, that the kingdom of God is the subject-matter of the gospel, and that the belief of the gospel is necessary to justification.

I. The object of the one hope is the kingdom of God.

Matt. v. 3, kingdom of heaven."

Rev. x.

Blessed are the poor in spirit; for theirs is the Blessed are they who are persecuted for righteousness' sake; for theirs is the kingdom of heaven." Some would make the kingdom of heaven here, the Christian church; but the fallacy of this idea is evident from the use of the phrase in another part of the same discourse, chapter vii. 21-23. Here it is evident that no one enters the kingdom of heaven until "that day;" the day of judgment.

Matt. xix. 27, 28. "Then answered Peter and said unto him, Behold we have forsaken all, and followed thee; what shall we have therefore. And Jesus said unto them, Verily I say unto you, That you which have followed me, in the regeneration when the Son of Man shall be seated on his glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel." Some would also refer this passage to the present times; but the impropriety of so doing is evident from the following parallel passage, Luke xxii. 28-30, "Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that you may eat and drink at my table in my kingdom, and sit upon thrones judging the twelve tribes of Israel."

Acts xiv. 22. "We must through much tribulation, enter into the kingdom of God." 1 Cor. xiv. 50-58. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God." 2 Tim. iv. 17. "And the Lord shall deliver me from every evil work, and will preserve unto his heavenly kingdom."

But we need not multiply proofs to show that the kingdom of God is the object of the one hope. No one, it is likely, will deny this. We shall, therefore, confine ourselves to one other proof, and pass on to the next point. James ii. 5. "Hearken my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him."

II. The kingdom of God is the subject-matter of the gospel. It is the gospel which at the first began to be spoken by the Lord. Mark i. 14, 15. Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the king

dom of God; and saying, The time is fulfilled, and the kingdom of God is at hand; repent ye and believe the gospel." In Luke ix. 2, we are informed that Jesus called the twelve, "and sent them to preach the kingdom of God;" and in verse 4, we are informed that they departed and went through the towns preaching the gospel;" and laying these things together, it is evident that the kingdom is the gospel,-that to preach the kingdom is to preach the gospel, that to believe in the kingdom is to believe the gospel,— and that to reject the kingdom is to reject the gospel.

But observe, there was one peculiar thing concerning the kingdom which Jesus and his disciples preached as the gospel of the kingdom; namely, that the kingdom was at hand. Some will have it that the kingdom preached by Jesus was the Christian church. But in Luke x. 9-12, Jesus solemnly suspends the eternal destinies of men upon their believing or rejecting this testimony, that the kingdom of God is come nigh unto them Now, how can we believe that Jesus suspended the eternal destinies of men upon their believing, or not believing, that the Christian church was nigh.

But the Apostle observes, that the word which at the first began to be spoken by the Lord was confirmed unto us by them that heard him. At first, Jesus restricted the preaching of the good news concerning the kingdom to the cities of Israel. Matt. x. 5-7. Afterwards, he predicted that this gospel of the kingdom, or this good news concerning the kingdom should be preached in all the world for a witness unto all nations. Matt. xxiv. 14. And finally, he said to his Apostles, "Go ye into all the world, preach the gospel to every creature; he that believeth and is baptized shall be saved, and he that believeth not shall be condemned. Mark xvi. 12-16. "And so when the inhabitants of Samaria believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ they were baptized, both men and women." The things concerning the name of Jesus Christ had respect to the way into the kingdom through faith in the sacrifice of Jesus Christ. This was added to the kingdom as part of the gospel on and after Pentecost.

We shall now proceed to show from the Epistles, that the Apostles did, after Pentecost, preach the kingdom of God as being nigh. It has been said that the phrase "at hand," is never used in reference to the kingdom after Pentecost. This we shall now disprove. Rom. xiii. 11, 12, " And that knowing the time, that now it is high time to awake out of sleep; for now is our salvation nearer than when we believed. The night is far spent, the day is at hand."

Salvation here must mean everlasting salvation in the kingdom,

even that great salvation which at the first began to be spoken by the Lord. Now Paul here assumes that the Romans knew that this salvation was near, nigh, or at hand, when they first believed. How could they have done so had it not been so preached unto them? Again he says, the day is at hand." What day? Why, that day in the which the saints shall enter into the kingdom of God.

Want of space here quoting them in full. 1 13-18. Heb. x. 37.

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compels us just to give proofs without Cor. i. 7, 8. 1 Thess. i. 9, 10. Chap. iv. Rev. xxii. 20.

Thus we have seen that the object of the one hope is the kingdom of God; that to believe in the kingdom is to believe the gospel, and consequently the knowledge and belief of the one hope is necessary to justification; as it is writen, "he that believeth and is baptized shall be saved." And again, "When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." By comparing these two passages, Mark xvi. 15, 16, with Acts viii. 12, the reader will see that the gospel includes the kingdom of God as well as the death and resurrection of Christ. To deny, therefore, that the knowledge of the hope is necessary to justification, is to deny that the knowledge of the gospel is necessary to justification. There is no way of evading this conclusion than to affirm that the kingdom of God in Acts viii. 12, is the Christian church. Then it would follow, that faith in the Christian church was necessary to justification; certainly a rather popish conclusion.

D. L.

REVIEW OF DR. ANDERSON ON REGENERATION.

MR. ANDERSON does not pollute his title page with "the Rev. Dr." from which pleasing instance of apostolic humility, we were led to expect some plain and faithful dealing in his book. Nor have we been disappointed.

Mr. Anderson represents Regeneration as a change of state, effected upon the mind, through the truth believed, which produces love to God and to his people, with delight and confidence in Him, and consequent hatred to sin, and holy obedience. The Book is written in a clear vigorous style; and so far as it goes, is excellent.

It contains several powerful exposures of the soul-withering and God-dishonouring doctrines, which are so often substituted for "the glad tidings of great joy:" and which represent the God of love, of mercy, and justice, as the author of all evil; the most unjust, cruel, and unmerciful being in creation; Satan not excepted. The style of this work is fervent, searching, practical. It will effect much good.

R.

Queries and Replies. ·

WHAT IS SCRIPTURE?

MR. EDITOR. In your periodical much controversy is at present carried on, on various subjects. The disputants, on all sides, invariably taking it for granted, that the Bible is genuine and uncorrupted. I presume the most of them have examined and found positive evidence, strong and satisfactory, in support of its purity. I hope then that some of your correspondents will give a straightforward and honest answer to the following

QUERIES.

I. As the original manuscripts are not in existence, how do we know that the transcribers did not add such words as might strike their fancy?

II. Can it be proved that the words recorded in Matt. xxviii. 19, 20, proceeded out of the mouth of Jesus Christ? (a) If so, why were the eleven sent to baptize and not Paul, and why do not Luke and John record such an important commandment? EXAMINER.

REPLY TO QUERY I.

WE know that the transcribers did not "add such words as might strike their fancy," from the fact, that the manuscripts now in existence harmonize most wondrously with each other. For if they had so acted, the consequence would have been, that their copies would have varied as much as their fancies. And who does not know, that the fancies of men differ as widely as the features of their faces. Hence, the first transcriptions would have been fearfully antagonistic, and jarred most gratingly. And as these differed, so would the copies made from them; consequently, the manuscripts now in existence would be strangely diverse from each other. But this is not the case. They accord to an astonishing extent. Indeed they are unanimous upon every fundamental doctrine of Christianity.

Several causes united to prevent the first transcribers from adding their own conceits:

1st. They would be Christians. For it is absurd to suppose that either Heathens or Jews would multiply copies of these narrations and epistles, against which and their authors they had a deadly hatred, and the existence of which they dreaded. Now the first transcribers being Christians, they would have too much reverence for the inspired manuscripts than to copy them falsely. Those rolls. would be regarded as sacred, and touched with all the solemnity due to the identical writings of the ambassadors of heaven. They would

have indissolubly associated with them all the power and authority of their authors. Hence an awe and veneration would pervade the minds of the first transcribers, deterring them from perverting the divine parchments. There would be an awful majesty and solemn dignity investing the original manuscripts, which would not invest any copies of them. Hence, on this account, there would be far greater danger of the succeeding transcribers falsely rewriting the copies, than the first scribes the pristine rolls.Although we can prove there would be other causes to deter those from the deed, well nigh as strong as the sacredness of the original manuscripts, while there would more ample means for detecting the fraud.

We are persuaded that on reflection it will be pronounced, that the dignified character of the primal records, being the productions of the men sent by God, would have a most powerful influence over the souls of the first transcribers, an influence which would efficiently aid in keeping down any rising desire to add a word of their own. 2nd. The original holders, or those to whom the manuscripts were given, would see that those who copied them were men of truth and skill, and hence, that the transcriptions were true and faithful. The proprietors of the manuscripts were of two classes. First, Churches. Second, Private individuals. Now the manuscripts were highly prized by both. The value, for instance, which was set upon the Apostle Paul's epistles, and the overwhelming awe they produced upon the minds of those to whom they were sent, are evident from the manner in which the Corinthians treated his first epistle to them. This was the most profligate church in existence, but although of so desperate a character, the Apostle's letter was received with profound regard, and its effect was so great as to produce a deep contrition for their sins. And if this manuscript was viewed with so much respect by this church, assuredly those, either of Paul's or any other Apostle's, presented to other churches, would be equally venerated.

The manuscripts given to private individuals would be held in as great esteem. For those to whom they were sent were remarkable for their piety and respect for the Apostles.

Now the inspired writings being considered so authoritative and | momentous by their holders, these would prevent any garbled transcription of them. They would regard them as treasures committed to their safe keeping, and for the preservation and purity of which they were responsible. Hence, it would not be every individual to whom they would entrust them to be transcribed, but men of known truth and integrity. Aud especially care would be taken that the copies made for public service were accurate and own faithful.

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