not understood, that, while the work will have the advantage of classical attainment, and be the medium for "Hebrew and Greek criticism," its pages will be open to the less gifted, but anxious, inquirer after Scripture truth. The mere English reader and writer may therefore contribute to "the promotion of knowledge, edification, and an increasing interest in the truths of revelation." When our Lord put this question to his disciples, "But whom say ye that I am ?" Matt. xvi. 15, "Simon Peter answered and said, Thou art the Christ, the son of the living God. Jesus answered and said unto him, Blessed art thou, Simon Bar-jona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, that thou art Peter, and upon this Rock I will build my church, and the gates of hell shall not prevail against it; and I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven," (see chap. xviii. 18, and John xx. 23.) "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." This quotation from the Scriptures exhibits the climax of apostolic power and authority, for all other gifts are comparitively insignificant to this, the forgiveness of sins; but such is the testimony of God in the sacred volume, that, after the resurrection of our Lord, it is recorded, that "He breathed on them (his apostles) and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." This royal prerogative was clearly delegated to the apostles, and if there be apostolical succession in the full, enlarged, and extended sense of this term, it must belong to some order of men to exercise this power of the forgiveness of sins; and it must be a matter of infinite importance to weak, erring, sinful man, to know with whom this power is entrusted, and what is required of him to be a partaker of this heavenly boon. If there be one sect or party possessing this power or privilege exclusively as successors, and the only authorized, legal, and spiritual successors to the apostles, possessing in degree the same power as the apostles possessed to forgive or remit sins, surely every man would be heard to exclaim, As the hart panteth after the water-brooks, so panteth my soul after this sect, that I may receive at its hands the forgiveness or remission of my sins. It may be, that apostolic succession has flowed down through, and is confined to the Church of Rome. It may be found limited to the Church of England, to her bishops and clergy, who not only are privileged to declare and pronounce to all them that are truly penitent the absolution and remission of their sins, but authoritatively to pronounce over the dying, "By Christ's authority committed unto me, I absolve thee from all sins;" or, as the Church of Rome holds, that after death their prayers and intercessions are available, for pardoning and remitting the sins of an individual which were unpardoned before he died. I feel it to be a matter of deep interest. Surely in the nineteenth century it ought not to remain a matter of doubt, if there be a possibility of proof; nor ought the professing christian world to manifest indifference on such a momentous subject as this; nor should the press that mighty engine-treat this all-absorbing subject with inattention. It is however quite certain, that the Lord gave this power to his apostles; and, if there be successors, they ought to possess the same power B 66 THE 'By their fruits ye shall know them." Before I proceed, I will notice the other expression which denotes power, a similar power, KEYS OF THE KINGDOM OF HEAVEN." That this power was given to Peter, no one can deny who believes the Scriptures: that whatsoever he should bind on earth should be bound in heaven, and whatsoever he should loose on earth should be loosed in heaven. It will be observed that the term is in the plural, not the key but the keys; and it is easy to understand by this figure, that, as a key is for the purpose of unlocking a door, and so gaining admittance to a house, city, or domain, these keys entrusted to Peter were for the purpose of opening the kingdom of heaven: that is, that he should have the power, for a key is an emblem of power; and, in the execution of the trust reposed in him by the Lord of life and glory, we observe, among the recorded acts of the apostles, that Peter was faithful in the due discharge of his official powers. In the second chapter of the Acts, if I mistake not, Peter uses the first key, when filled with the Holy Ghost, he began to speak with other tongues as the Spirit gave him utterance, and expounded the Scriptures of the prophets to the "JEWS, devout men, out of every nation under heaven;" and in conclusion he said (verse 36,) "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." The result of this was, that of these Jews three thousand souls believed, and were added to them; and continued stedfastly in the apostles' doctrine. Thus Peter used the first key, in opening the kingdom of heaven to the Jews, in the preaching of the gospel to them. It was also reserved to him, to be the first to preach the gospel to the Gentiles; and thus, according to his high and heavenly commission, he made use of the second key to unlock and open the kingdom of heaven to the uncircumcision, the heathen or gentile world, in contradistinction to the nation of the Jews. For this purpose Peter has a vision (Acts x. 11,) in order to remove his Jewish prejudices against the Gentiles, for when he was come to Cornelius, who was not a Jew, he said, (verse 28,) “ You know how that it is an unlawful thing for a man that is a Jew, to keep company or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean." Peter then preached to Cornelius, his kinsmen, and near friends, whom he had called together, the same gospel that he had preached to the Jews; and "while Peter yet spake these words, the Holy Ghost fell on all them which heard the word, and they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost, for they heard them speak with tongues and magnify God." It was thus that Peter used the keys to unlock the door of the kingdom of heaven, to the Jew first and also to the Gentile: and, if it was said by Christ, in the Revelation by John to the church in Philadelphia, "Write these things, saith he that is holy, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth;" so likewise of his servant the apostle, when he with the keys (or power) opened the kingdom of heaven, first to the Jews and secondly to the Gentiles, no man could shut this door of gospel truth, the very gates of hell should not prevail against it. If this should be the true interpretation of this passage, it would seem, that, the kingdom of heaven, or the door of the gospel, being once opened by Peter to all nations, no man could afterwards shut it. It is nowhere said, that Peter kept on unlocking and locking up again the gate or door of the kingdom. One cannot help remembering what the Lord said of himself in a parable (John x. 9,) "I am the door, by me if any man enter in he shall be saved, and shall go in and out, and find pasture." This looks like a door that always stands open after it was once opened, never to be shut again; and, being set wide open by him who had the key of David, "he that openeth and no man shutteth," there could be no further use for the key. Such also appears to be the meaning of Paul (Heb. x. 19,)" Having therefore, brethren, boldness (or liberty) to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated (or new made) for us, through the vail, that is to say his flesh, &c.; let us draw near with a true heart, &c." This appears to be a further illustration of the subject: to draw near, to enter into, by a way, a new made way, is very similar to the opening of a door or a gate to the heavenly Jerusalem; which is also figuratively set forth by a city with twelve gates, "And the gates of it (the city) shall not be shut at all by day, for there shall be no night there." Rev. xxi. 10, 12, 25. If there was to be no night, and the gates should not be shut at all by day, it is quite evident they never should be shut at all; and then, if never shut, there could be no use for the keys. The power was to open the kingdom and exhibit its glory under the new covenant to every believer; universal, to all nations, to all kingdoms, and kindreds, and people, and tongues, that they might come and stand hefore the throne. This may be the truth of Scripture, at any rate Scripture can only be properly explained by Scripture; and, if we closely examine the passage (Matt. xvi. 19,) there seems something express and personal to Peter, "I will give unto THEE the keys of the kingdom of heaven." This power did not extend to, or was not given to the other disciples or apostles; the keys were only for Peter to possess and use; and, if the interpretation which I have mentioned for consideration be correct, there was no necessity for any one else besides Peter to have them. But, if there be apostolical succession, some party must have the keys of the kingdom of heaven, and Peter must have a successor. Trusting, Mr. Editor, to your indulgence for a continuation of this subject. I am, &c. April, 1844. Z. ON THE STUDY OF PROPHECY. It would be well for such as are interested in the study of prophecy to inquire first, how it happens that the books both of the Old and New Testament have not been placed according to chronological order, and secondly to see how important, nay indispensable it is, that this mode should have been adopted and rigidly adhered to; for unquestionably it is owing to the want of such arrangement, that so much confusion has arisen, and so much ignorance been displayed, in the interpretation of prophecy. For instance, Isaiah, Jeremiah, Haggai, and Zechariah, prophecied of the prosperity of Jerusalem, the rebuilding of the temple, its walls and palaces, which had been desolated by Nebuchadnezzar, also of the return of the Jews from captivity, all of which took place under Ezra, and Nehemiah; as will be seen on a reference to those books. The prophet Malachi, who wrote after these, speaks nothing concerning their restoration; but quite the contrary. It is owing to this confusion, that so many Christians are found reversing the order of God, by looking for that which peculiarly belonged to the Jews, under an earthly and fleshly dispensation, to be brought to pass under a state which is altogether spiritual and heavenly, instead of attending to the exhortation, "If ye then be risen with Christ, seek those things which are above." "Set your affections on things above, not on things on the earth." Where, might one ask, can we find, in the New Testament, a shadow of encouragement for the Jew, or for their Judaizing (though well-meaning) brethren, to look for earthly blessing, or a replacing that people in the land of Palestine? No where, that I can find. It would really appear that Christians of the present day require as much enlightening as Mary did when seeking the dead body of Jesus at the sepulchre; and a similar inquiry might be made by an angelic messenger, Why seek ye the living among the dead?" Why are you so desirous (as was before said) of bringing earthly things into a state which is manifestly spiritual, and heavenly; thereby endeavouring to mix up that, which has been for ever abolished, with that which shall endure for ever. It is the putting a new piece to an old garment, or new wine into old bottles: it is making the Scriptures subservient to man's purposes, and thus dishonouring the Lord. For by one offering he hath perfected for ever them that are sanctified." Heb. x. 14. 66 W. A. THE RESURRECTION. Martha. Lord, if thou hadst been here, my brother had not died. Martha. I know that he shall rise again in the resurrection at the last day. Jesus. I AM the resurrection and the life: he that believeth in me, though he were dead, yet shall he live; and whoso liveth and believeth in me shall never die. Believest thou this? Now I would ask, does our Lord encourage the traditionary views held by Martha of the resurrection: that is, as they are regarded by the generality of Christians; or does he not rather, in the concluding declaration, consider these illusive, by placing before her the true doctrine, in thus demanding whether she placed credence in that, so evidently opposed to her own carnal reasoning,—supposing, I say, her ideas as to the real meaning of the "last day" being similar to the opinion, which generally obtains in the present day. She was contending for the raising of a dead body from the grave at some indefinite period; but our Lord put her argument aside by placing immortality and eternal life before her, which was IN Him, in its place, as the immediate result of believing in him. Imagine, for a moment, a body which had been for centuries, mouldering in the grave, was raised, could it be called the same body? Certainly not. It would be a new formation, just as Adam himself was formed from the earth; and yet it is generally supposed the dead will be raised with bodies similar to those they now have, so as to be able to recognise each other in a future state, notwithstanding the Scripture which says, "flesh and blood cannot inherit the kingdom of heaven." Again, to suppose, that the bodies which have, according to divine testimony, returned to the earth, and the spirit to God who gave it,-suppose, I say, these particles were reunited, where does it lead us to? Even to this, that after bearing the image of the heavenly, we shall again bear the image of the earthly. Acts. vii. 59. "Lord Jesus, receive my spirit." W. A. To R. R. SIR,-A few days since a periodical was lent me called "The Biblical Inquirer;" on perusing which I found under your signature, R. R., an extract from a letter of mine, published in the Devonshire Chronicle, January 22nd, 1842, made with the design of showing that my statement was fallacious. In your strictures on my observations on the term optomai, you say "the objector rests much more on the authority of the translator's word" appear "than on that of the original word optomai;” and then say "there are fifty-seven texts containing the word optomai, out of which he produces five, as a specimen of the whole." Not so, Sir, not a specimen of the fifty-seven, but a specimen of the sixteen referred to; and, although I know but very little about Greek, I know that the whole of the sixteen translated " appear" have always an external object, which presents itself to the view. The remaining, on the contrary, stand in a different position; for in them is contained the creatures apprehension of an object; and whatever might be the signification of the words among the Greeks, one thing is certain, that there is a wide distinction between optomai, our seeing, and the object that presents itself to our sight; and the whole of the remaining portions being translated "see," or "shall see" consist of our apprehension of an object, as those you have quoted, Mark xiii. 26, and Luke xxi. 27, both which refer to the fall of Jerusalem. 66 66 66 As it relates to the term "see," sometimes it refers to a visible apprehension of an object-sometimes it is a substitute for faith-sometimes the seeing the effect of a power implies seeing the cause, as the seeing the Lord Jesus or the Son of man at the destruction of Jerusalem, which you term unseen agency." Here permit me to ask, would you always apply the term appear, or appearing, to an unseen agency," and say, that Col. iii. 4, When Christ who is our life shall appear, then shall ye (Colossians) also appear with him in glory? If the Lord's appearing was only in unseen agency," surely that glory was also unseen glory. It was to the Colossians Paul writes, to those of Gentile extraction. They knew the grace of God-they had faith in Christ-their hope was laid in heaven-all before the fall of Jerusalem; and after that period what had they more? They still had to walk by faith, their hope was still laid up in heaven,they were not the more with Christ because the apostolic ministry had ceased, and Jerusalem been trodden down, and the Jews scattered to the four winds, their prospects were still in anticipation, their inheritance was still reserved in heaven; and, like Paul, they had to depart and put off the body of flesh, in order to " appear with Christ in glory." Can you then assert that those believers have not had, or will not have, a very distinct view of the person of Christ, from what they had in the body of flesh, very different from unseen agency ?" The words of John, "When he shall appear we shall be like him, for we shall see him as he is," certainly imply much more than unseen agency." Both the glory and the conformity will take place at his "appearing;" and will there not be then a far more glorious apprehension of him than that of his coming at Jerusalem's destruction in " unseen agency?" 66 One reason why the past and future are so confounded is the misapplication of the term SECOND coming, which is so deeply rooted in the mind, just as though it was written in every page of the Bible; but it appears a folly until coming and appearing can be proved as synonymous terms. It might be reported that the Editor of the Biblical Inquirer is coming to Plymouth, it might be at some distant period, or it may be just |