ON THE EVIDENCES of DIVINE REVELATION.

Mr. Editor,

No. II.

contents.

. Generally, it will be seen that the principal sources of hostility to the Scripture are either aversion to its sublime communications, or neglect of those sacred discoveries it unfolds unto man. Those who have felt the bitterness of infidel temptations well know, that whatever pretensions be alleged against revealed Religion, as weak and enthusiastic, no real happiness can spring from the flattering insinuations of deistical uncertainty. It may be the refuge of the voluptuous, or the fancied hiding place of the abandoned; but never yet did it make man happy, when surrounded with those sorrows and difficulties, unto which every member of earth's numerous family stands exposed.

We must not, however, indulge in preliminary remarks, lest it should preclude the opportunity of glancing at the evidences by which the antiquity of the New Testament is supported. In doing this we shall again be brief, since the limits of a single letter, will not admit of prolixity.

As the grand subject of the New Testament revelation centers particularly in a few notable events, (viz.) that a person avowing himself the SAVIOUR OF MEN, was put to death at Jerusalem, and rose again from the dead, at a certain period, which period stands connected with the time of the New Testament records; we shall endeavour to prove the truth of the events, from collateral authority.

1. The words of Tacitus, in the account given of the fire which happened at Rome during the reign of Nero, bear expressly upon the point. Several matters concur to render the testimony which Tacitus gives singularly valuable. He was a writer of great celebrity-he lived comparatively near to the

in what is called the Acts of Pilate, as mentioned by Tertullian and Eusebius. 2. There is a remarkable passage in Josephus, concerning this matter, and though some have disputed its genuineness, there does not appear any just or sufficient grounds for their so doing. The passage is found in the Antiquities, B. i. c. 4. "At the same time there was one Jesus, a wise man, if at least a man he may be called. He was a great worker of miracles, and a teacher of those that were curious and desirous to learn the truth; and he had a great many followers, both Jews and Gentiles. This was the Christ that was accused by the princes and great men of our nation; Pilate delivered him up to the cross; notwithstanding all this, those that loved him at first did not forsake him. He was seen alive again the third day after his crucifixion, as had been foretold by several prophets, with other wonders that he wrought; and there are a sort of people, that to this day bear the name of Christians, as owning him for their head." Edit. folio.

What leads to the conclusion, that this passage ought to be regarded as genuine, are the matters which Josephus mentions respecting John the Baptist, and the apostle James. When speaking of John, he informs us he was surnamed the Baptist, and gives a very honourable description of his character, adverting likewise to his death under Herod. Referring to the apostle, he says of Ananias the high priest, "that he assembled the Sanhedrim, and brought before them the brother of him who was called Christ, whose name was James, &c. Antiquities B. 18. c. 7.-B. 21. c. 8. Now, it the passage concerning Christ be spurious, it will follow, that the others are spurious also, by which if the same principle is pursued, there will be an end put to the credibility of Josephus.

But so far from this being warrantable, we have it utterly condemned, by the credence of all ages. Having traced the subject by collateral testimony, it is now our business to shew that there were records published, which we call the New Testament, by persons who were acquainted with the events alluded 10, consisting of the Gospels, the Acts of the Apostles, and the Apostolic Epistles, immediately after, or not long posterior, to the time when the events took place.

1st, This appears from the knowledge which the writers of these books, manifestly had of the state of the Roman Empire, and the condition of the Jewish people at the period when the matters transpired, of which they give an account.

The situation of the Jews, their peculiar manners and customs, and the form in which they were governed by the Romans, were matters that could not circumstantially be known, even the short space of a few generations after; for Jerusalem was completely destroyed, and the people either slain in their wars with the Romans, or scattered for the most part into the different provinces of the empire. If it can be proved that the authors of the New Testament had a local and precise acquaintance with these particulars, it will follow, that they lived and wrote at the period alleged, which will lead us a considerable way in vindicating the antiquity of their works. To accomplish this, we need only select a few arguments from Dr. Lardner and Archdeacon Paley, out of many more that might be conclusively urged. The form to be adopted in this is merely a comparison of the historical details found in the New Testament, with what the historians of that age have inserted in their writings. Thus, Matt.ii.22. "But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither." In this passage it is said that Archelaus succeeded Herod in Judea; and it is implied that his power did not reach to Galilee. Now, Josephus informs us, that Herod the Great, who ruled over both Judea and Galilee, did appoint Archelaus his successor in Judea, assigning the rest of his dominions to other sons. It is also intimated by the Evangelist, that Archelaus was king, which is affirmed by Josephus. Additional to this

we may discern from Matthew that Archelaus was a cruel man, which Josephus directly corroborates. Paley's Evidences, vol. ii. c. 6. Lond. edit. 1794. Acts xii. 19, 20. "And he went down from Judea to Cæsarea, and there abode. And upon a set day, Herod, arrayed in royal apparel, sat upon his throne and made an oration unto them. And the people gave a shout, saying, it is the voice of a god, and not of a man. And immediately the angel of the Lord smote him, because he gave not God the glory; and he was eaten of worms, and gave up the ghost." The singular accordance of this passage with Josephus, requires that his account should be transcribed entire. The following are his words. "He (Herod) went to the city Cæsarea. Here he celebrated shows in honour of Cæsar. On the second day of the shows, early in the morning, he came into the theatre dressed in a robe of silver, and of most curious workmanship. The rays of the rising sun reflected from so splendid a garb gave him a majestic and awful appearance. They called him a god; and intreated him to be propitious to them: saying, hitherto we have respected you as a man, but now we acknowledge you to be more than mortal. The king neither reproved these persons, nor rejected the impious flattery. Immediately after this, he was seized with pains in his bowels, extremely violent at the first. He was carried, therefore, with all haste to his palace. These pains continually tormenting him, he expired in five days' time." Josephus Ant. b. xix. c. 8. Again, we are told in Acts xxiv. 24. "After certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, &c." The following is the account which Josephus gives: "Agrippa gave his sister Drusilla in marriage to king Azizus. She was induced to transgress the laws of her country, and marry Felix." Josephus Ant. B. xx. c. 6. Were we to take the whole of this pas sage, it would shew how the public station of Felix, the name of his wife, and the singular circumstance of her religion, all agree with the statement of Scripture. Further, it is said, Acts xxiii. 8. "For the Sadducees say, that there is no resurrection, neither angel nor spirit." The Jewish historian says, "It is the opinion of the Sadducees that souls perish with the body." Ant.b.xviii,

These are but a very few of the instances that might be brought forward to shew that the writers of the New Testament were actually acquainted with the peculiar events and customs that marked the age when it is assumed that they wrote. The agreement appears not only in articles of public his tory, but sometimes in minute and very recondite incidents, introduced in the regular course of plain and familiar narration. If we add to this, the correct views they continually present of Jerusalem, the temple, the adjacent country, the manners of the Jews, their particular sects and tenets, it will effectually convince the candid mind, that they were conversant with these things from habit, and eye-witness. The inference from all this is plain and decisive, (viz.) their writings must reach back to the very days when such matters were the distinguishing criteria of national character, which only could be when the Jews inhabited Judea, under the government of the Romans.

2. Another proof that the New Testament was written at the time specified, is, that its contents were quoted by Christian authors, who were contemporary with, or immediately followed, the apostles. This is an argument against which there is no possible refutation. It is a great mercy that the works of these men are preserved from the wreck of time, and that they can be traced in regular succession to the period when all doubt of the authenticity of the New Testament vanished like the morning cloud.

There is extant an epistle which the Christian fathers uniformly ascribe to Barnabas, the companion of Paul. It is quoted as such by Clement of Alexandria, A.D. 194. by Origen, A. D. 230.

part of Scripture. This epistle purports to have been written soon after the destruction of Jerusalem, and it bears a congeniality of character to the age. The use which this letter is of in the present affair is, that it contains a plain allusion to the Gospel of Matthew. The following quotations are found in it. "Let us therefore beware, lest that come upon us which is written. "There are many called but few chosen." Matt. xx. 16,-xxii. 14. "Give to every one that asketh thee." Matt. v. 42. It is also said, that Christ chose as his apostles men who were great sinners, that he might shew that he came "not to call the righteous, but sinners to repentance." Lardner's Credibility, edit. 1755. vol. i. p. 23. Apostolic Epistles. We are in possession of an epistle said to be written by Clement, the person mentioned by Paul, in Phil. iv. 3. "With Clement also, and other my fellow labourers, whose names are in the book of life." This epistle is spoken of by the ancients as acknowledged by all. Irenæus says, "It was written by Clement, who had seen the blessed apostles, and conversed with them who had the preaching of the apostles still sounding in their ears." This precious remnant of primitive affection contains the highest testimonies of respect to the sayings of Christ, as recorded by the evangelists, Matt. v. 7.-vii. 2. Luke vi. 37. Matt. xviii. 6. Clement's epistle was written in the name of the Church of Rome, to the Church at Corinth, consequently it exhibits the united judgment of that church. The passages of the gospels we have noticed, as quoted by Clement, are sufficient to prove the existence of the evangelical writings prior to that time, and the citations he makes from the epistle to the Romans, and the First Epistle to the Corinthians, furnish conclusive evidence of their genuineness and authority. Of the latter, he says, "Take into your hands the epistle of the blessed apostle Paul." Lardner's Credibility, vol.i. p. 62. Paley's Evidences vol. i. We pass over the work of Hermas, the person mentioned by the apostle, Rom. xvi. 14. although it contains several references to the writings of the New Testament, and proceed to Ignatius, who became pastor of the church at Antioch, thirty-seven years after

Christ's ascension. From the time when he lived, his station in the church, and the place where he resided, it is more than probable that he knew, and had conversed with, several of the apostles. From his epistles, still extant, we learn that he was conversant with the New Testament writings. He speaks of Paul in terms of high respect; and quotes his epistle to the Ephesians by naine.

Polycarp had been taught by the apostles, and was by them appointed pastor of the church at Smyrna. Irenæus saw him, and says, I can tell the place in which the blessed Polycarp sat and taught, and how he related the discourses with John, and others who had seen the Lord. Many other particulars are mentioned by Irenæus, which he had heard from Polycarp, all which he related according to the Scripture. In one epistle, undoubtedly ascribed to Polycarp, there are nearly forty plain allusions to the New Testament, which shew, in a striking manner, the respect which Christians in that age bore for these books.

Papias was a hearer of John and companion of Polycarp, as attested by Irenæus, and that he was of that age all agree. In a passage preserved by Eusebius, from a work of his, now lost, we have mention made of the gospels of Matthew and Mark, and particulars respecting them. Paley's Evidences. vol. i.

Now these men all lived iu the days of the apostles, and in all their works there is plain reference to the New Testament. From the termination of the apostolic age we have had a close succession of writers, following one another to the time of Eusebius, so as to form a chain of evidence which it is impossible to break; for if one link can be pointed out in any wise faulty, we can quickly replace it by another fully able to answer the purpose. These writers lived remotely distant, which shews that the New Testament was widely circulated.

To draw the subject to a close. It may be noticed, that through these several periods the New Testament was acknowledged to possess divine authority. It was appealed to, as decisive, by all

parties. It was very early collected into a distinct volume, and though some doubted respecting the Second Ep. of Peter, the Revelation, John's smaller epistles, and Jude, yet the canon, universally received both in time and place, goes to the full establishment of what we believe, that Christ the Saviour, by the means of his apostles and disciples, revealed his will in the matters of his kingdom, as we now have it (except what may be faulty in copying and translating) in that sacred book called the Bible.

What stamps the seal of genuineness and antiquity on the New Testament, is, the admission of those who openly opposed the Christian religion. Celsus in the second century, Porphyry in the third, and Julian in the fourth, who were avowed enemies, all admit the New Testament writings really to be a statement of the establishment of the Christian institution. Had the New Testament writings been spurious, these men no doubt would have brought the accusation, as appears in the conduct of Porphyry towards the Prophecies of Daniel. See Lardner's Credibility,Paley's Evidences,-Epistles of Apostolic Fathers, &c.

Your's, truly,

PHILEMON

ON SANCTIFICATION,
[Concluded from p. 13.]

Let us, thirdly, consider, the Author of our Sanctification.

The word of God most clearly as cribes this state of mind to divine Agency, and peculiarly to that of the Holy Spirit. We read, indeed, of being sanctified by God the Father; but by this we are to understand the separation to eternal life of his people, by his free and discriminating grace. Christ is, also, of God made unto us sanctification, inasmuch as his merits have obtained for us this blessing. But a life of practical godliness is denoted by "walking after the Spirit"-" living in the Spirit" and "being led by the Spirit of God." The beginning and continuance of the state of sancti

fication are peculiarly his work. "He saved as by the washing of regeneration, and renewing of the Holy Ghost." "He that is born again, is born of the Spirit." "God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth." Do we proceed from glory to glory?" it is even by the Spirit of the Lord." There is not a part of the Christian character that is not the result of his operation. Are we convinced of sin, righteousness, and judgment; and have we beheld the things of Christ? It is He who has shewn us these things, and "guided us into all truth." Are we 66 strengthened with might?" It is by "his Spirit in the inner man." It is he who "sheds abroad the love of God in our hearts;" through Him do we "mortify the deeds of the body," and he "helpeth our infirmities;" for, he "maketh intercession for us with groanings which cannot be uttered." Many portions of God's word ascribe to God, generally, the fruits and possession of holiness, which might be justly applied to the Holy Spirit, as Father, Son, and Spirit are one God, and one in all their designs. "It is God who worketh in us to will and to do of his good pleasure. "I can do all things," saith Paul, "through Christ which strengtheneth me." Faith is the gift of God." "Christ is exalted to give repentance" as well as "remission of sins." "We are kept by the power of God through faith unto salvation;" and we are "strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulness." Surely, these passages teach us, that we must humbly depend on the Holy Spirit for every individual virtue and operation of holiness. Most important is this consideration; for, it is to be feared, that very many continue long in a state of spiritual barrenness, because they do not honour the Holy Spirit. It is He alone who built the living temple of the soul, since robbed of its beautiful furniture, and desolated by sin, that can build it up again, to be a fit "habitation of God."

This is an agency of rich and free grace. God is certainly under no obligation to visit us with it. Since, in the constitution of the moral world, holiness is an essential ingredient in happiness, it might as properly be contended, that He is obliged to afford happiness to transgressors, as that he

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is bound to bless them with holiness. It is evident, that no sinner, who sha'l live and die without this influence, will have to complain of having been unjustly dealt with; because, though the universe abounded with motives to holiness, he was entirely indisposed to listen to them, and was perfectly well satisfied with his sin and depravity. Surely, this strong indisposition of the unrenewed mind to the holy service of God is a crime of the most awful magnitude, for which, the great Judge of all the earth might justly doom the sinner to the experience of his wrath for ever. Hence, this is an agency of grace. By grace ye are saved;" and, truly, it is grace of the most astonishing description, that the Holy Spirit of God should enter hearts that were at the greatest enmity against him, and should fashion them to the likeness of the living God. This is an agency directly exercised on the heart. The epistles of Christ are written with the Spirit of God "in fleshly tables of the heart." It is true, we cannot explain the manner of these operations; but, this we know, that they affect the very springs of action; and, whilst attended with such mighty power, they still leave the mind perfectly voluntary and free in all its holy actings and desires. And, who will say that this agency is unnecessary? Surely, not they who know the power of human depravity. Do we not see that such is the hatred of sinners to spiritual things, that the most terrible judg ments-the most powerful reasoningsthe most affecting publications of divine mercy-are insufficient to remove it? Does not every Christian feel that he has a painful spiritual warfare to pursue? Who that knows the strength of indwelling sin, and how that strength is increased by the temptations of the world, and the great adversary-who that observes the imperfection of his knowledge and love will not confess his need of this heavenly and gracious assistance? Be thankful, Christian, that that grace is sufficient for thee; and be concerned to have it shed abundantly over all the powers of thy soul.

But this Spirit works by means; let us, then, in the next place, consider some of these. In the memorable prayer of Jesus Christ, in the behalf of his followers, we learn the nature of these means. "Sanctify them," said