Зображення сторінки
PDF
ePub

though his number of the books does | library at St. James's, which was prenot reach so far as ours, (arising pro- sented by Cyrillus, Patriarch of Conbably from the Jewish manner of di- stantinople, to King Charles the First, viding the Old Testament,) yet, he which he brought from Alexandria. mentions those with which we have We have also several versions in use, particularly to do in proving the truth purporting to have been taken from of Revelation. Isaiah, Jeremiah, Eze- others of more ancient date, in such a kiel, and Daniel, together with the manner, as to stand connected with Holy! Hymns or Psalms, are noticed, that of Origen. All authors, Heathen, which are all extremely valuable in Jewish, and Christian, who have had their connexion with the subject to be occasion to mention the subject, admit discussed. Let the appeal be now the validity of the translation. These made unto those who doubt the pre- matters unite satisfactorily to prove, existence of the Old Testament, to the that the Old Testament was in being era of Christ, whether it was possible before the commencement of Christianthat such abundant reference could be ity, or date of the Christian Era. made to it by Josephus, if that had not been the case? What renders the proof more indisputable is, that Josephus did not write with any design to vindicate the cause of Christianity.

II. Another evidence of the antiquity of the Old Testament writings is, their translation into the Greek language, during the reign of Ptolomy Philadelphus.

This circumstance is so well authenticated, that the most sceptical can scarcely call it in question, unless they dispute the whole system of historical communication. In the affair of the Old Testament translation, we do not avowedly receive as true the occurrences which the Jews relate as having taken place at the time; such as the seclusion of the seventy-two elders in the Island of Pharos, in separate cells, and the perfect agreement of their collective translations. These things seem to have the appearance of fiction, together with many others which they in their fondness for miracles have handed down to posterity. But, though we disregard these disputable peculiarities, yet the fact, that there was a translation of the Old Testament into Greek, now called the Septuagint, before the time of Christ, is removed beyond the reach of doubt by the united witnesses of different men. Aristeas, Aristobulus, Philo, Justin Martyr, and others, all bear testimony to the truth of the fact. This is made to appear also by the numerous quotations which Christ and his apostles selected from the Greek version of the Old Testament in the instructions they gave to the people. Origen inserted that version in his-large work, called the Hexapla, or Octapla. We have at this day a very ancient manuscript, called the Alexandrian version, preserved in the King's

III. The antiquity of the Old Testament is provable from the Targums of the Jews."

When the Jews were restored from Babylon, they were under the necessity of using the Chaldee tongue, having in a great measure lost their own by associating with the Chaldeans. For the benefit of those who were thus situated, Targums or Paraphrases of the Old Testament were drawn up to assist the people in obtaining a knowledge of the law. How soon the Targums were used, is not expressly known; but, it plainly appears, that they were in use before the time of Christ. Onkelos on the Law; and Jonathan on the Prophets, are proved by Prideaux to have been written previous to that period; and, the manner in which they explain and translate several notable passages relating to the Messiah, as agreeing with the character of our Saviour, strongly confirming the fact. Now, who can reasonably dispute such plain and confirmed conclusions as these, when it is considered that the works of both Onkelos and Jonathan were professedly designed to elucidate the Old Testament. It would have been completely impossible for such matters to have taken place, had not the Old Testament been in existence, and had it not been regarded as the rule of the Jewish worship.

IV. Another source of evidence calculated to settle this particular, is the manner in which the Old Testament writers refer to the condition and events of those nations that existed prior to the Christian era.

The prophets and historians of the Old Testament, in the hints and descriptions they have given of the state of these kingdoms, give the clearest indications of real truth without any thing

MR. EDITOR,

THE doctrine of the New Testament is, that men are saved in consequence of the atonement made by Jesus Christ. This is a subject of vast extent; and, the whole of its bearings, probably, cannot be seen or imagined, till we come to that happy world, where that which is in part shall be done away, and that which is perfect shall

not going to attempt a discussion of this very important doctrine; but, if a few general thoughts upon it, meet your approbation, they are much at your service.

approaching towards deception or inten- | THOUGHTS ON THE ATONEMENT. tional accommodation. Both the Assyrian and Egyptian monarchies, together with others, are frequently alluded to, in such a manner, as shews that the writers were contemporary with them. What evinces this in the plainest manner is, the details they give of the power which these nations obtained at different times over the kingdom of Israel; such as the leading of the ten tribes captive-the removal of Judah and Benjamin to Babylon-rise to our view in its full glory. I am the taking and sacking of Jerusalem by an heathen army-the destruction of the Temple, &c. Can it be supposed that persons writing under the impulse of deceivable principles, would record with every feature of frankness, events The image of an atonement was so dishonourable to their own nation? rendered familiar to the Old Testament Many other particulars might be point-church, by the sacrifices of the former ed out, calculated to prove an identity dispensations; and, though we may of time between the record and the not be able precisely to say, how far the event, which must shew to every candid Israelites could enter into their real demind, that the Old Testament writings sign, and look through the sign to the were arranged in the periods when these thing signified; yet, so far as concerns events were transpiring. our instruction, we see one strong fact; that the images used by the Lord and his apostles, and the expressions which they have adopted for the purpose of shewing unto us the way of salvation, are, in so many instances, taken from the atonements made under the law, that the inference is unavoidable-they intended us to learn from these things, that we are saved through an atonement, and that this atonement_was made by the dying of the Lord Jesus Christ for us. Of this fact, the proofs are very numerous, and will recur to your readers without our entering into any detail. Observe, now, the theory of the way of salvation as laid down in the New Testament; on the ground of the atonement made by the death of Christ, those who are interested in it, have their sins forgiven; the punishment due to them remitted; even as under the law, when the required sacrifice was brought to God's altar, the priest made an atonement for the transgressor, and his sins were declared forgiven. Every attentive reader of the law of Moses, will recollect, that this is the language used in a great variety of instances.

V. To the antiquity of the Old Testament we have the collective testimony of the whole Jewish nation.

This people have been, and still remain, separate from the rest of mankind. In this situation, they have tenaciously held fast their language and writings, in such a manner, as may be traced to the time of their dispersion by the Romans, when their commonwealth was destroyed. Nothing in all the annals of time can be found parallel with this. Though ignorantly, they still ground their faith in an expected Messiah, on those records they have preserved from the most early times. They have undesignedly acted as a librarian to the Christian. Many are the blessings which we have received through the medium of this despised people, for which we ought to be unceasingly grateful; but, next to the Messiah himself, who was of the seed of Israel, is the inestimable treasure of the Scripture; a blessing superlatively valuable. Whilst we are called to deplore their hardness and unbelief, may we be thankful to the Lord who makes the wrath of man to praise him when we see it turning to the account of proving the antiquity of the Old Testament, because their attachment to it is in the way of opposing Christianity. I am, &c.

PHILEMON.

The method by which we are interested in the blessings procured by the atonement of Christ, is declared to be by faith. By believing in himrelying on his power and faithfulness to his promises, that he will save those

who come unto God, seeking their salvation by him.

1. If an atonement is provided for the salvation of men, it is because you need it. It is in vain, therefore, to ex pect that you can obtain salvation in | any other method. See, then, that you refuse not him that speaketh, and saith, this is the way, walk ye in it.

Hence, under another image taken from what passed in courts of justice, those who believe in Christ are declared to be justified; freed from condemnation, and accepted as righteous before God for Christ's sake. In answer to the charge that they are sinners, and liable to condemnation, they are instructed to plead their interest in the death of Christ, through faith in his blood. As the gospel has made a provision for the redemption of | transgressors, through one atonement, the benefits of which are secured to those who believe in his name, they can plead a legal reason why they should not be condemned; and such a reason as God has promised to accept. Hence the accusation against them is fully met; they are justified from the charge | that, as sinners, they are exposed to condemnation, and are sent from the bar of justice, not as persons who were falsely accused of being sinners, but as those who are freed from condemnation, and accepted of God, in consequence of what Christ has done in behalf of such as believe in him. This general view is supported by a vast body of evidence. The representations in the divine word are very various; they hold the subject up in different lights; they draw illustrations from many sources; but, they are all connected with this grand sentiment, that the salvation of sinners is the effect of Christ's dying for them, and rising again from the dead.

Some, however, will object and say, whether this is a just view of the method of salvation or not, signifies little; all this is nothing but dry systematic theology, neither impressive nor edifying. But, we reply, take these considerations away, and the system of the gospel is gone. Christianity is like a large and noble edifice. The parts which most strike the eye, the ornaments which most impress the senses, are not the massive walls which lie at the foundation; yet, without them, the whole would instantly become a ruin. But, it is not true, that these sentiments are unimpressive, systematic details; for, from him arise the most powerful appeals to the understandings and consciences of men, that the heart can feel, or the mind appreciate.

For

VOL. VIII.

2. If salvation is proclaimed through an atonement, it is not men's being as good as others, or perhaps a little better, that is sufficient to secure everlasting life. This is the whole of many persons' religion; but, it is a false religion, and cannot carry them to hcaven. The fuct, that God has provided an atonement, is a loud declaration, that the foundation of their hope is alto gether vain.

3. If God has provided an atonement, and exhibited it in his word as the sinner's hope, what excuse can he make who rejects it? Here is a way of salvation set before you; a safe way; the only way that has the sanction of the living God; it is open to all that desire eternal life; it is adapted to the condition of poor sinful man; and the end is everlasting glory! What reason then, can be given, why men disregard it, but because they love their iniquities, and desire not that their souls should be saved?

4. If God has provided an atonement, what an encouragement it offers to sinners to come to him in the way of his own appointment, that they may obtain mercy! What an obligation is on them to devote themselves to him that died for them, and rose again! How powerful is the consideration, that there is not a single human being, where the gospel comes, that is not interested in the proclamation it makes known! Not one that can assert the doctrine of the atonement says nothing that concerns him, and makes no appeal to him. It comes home to us all, and having made known the way of life, it concludes with the forcible question, "How shall we escape, if we neglect so great salvation?"

We might add still more; we might say, what a distinct and awful warning this doctrine gives to those who presume on the divine clemency? If in providing mercy, God required from his own Son the sufferings he endured, as an atonement for those whom he came to save, what has the presumptuous sinner to expect, but a fearful looking

B

for of judgment! We might add, that
the consequence of this doctrine is
clear, from the broad angle it makes to
the eye of the serious Christian, when
he reads the New Testament. It en
ters into the various parts of the cha-
racter and conduct of Christ, and is the
explanation of all that is beautiful, im-
pressive, and grand, in the system of
the gospel. We might add, it is not
merely a doctrine acknowledged on
earth; it is recognized in heaven; the
song of the heavenly host is, "thou
wast slain, and hast redeemed us to
God by thy blood !" But, we must
conclude. May God grant that we
may know, by our own happy ex-
perience, the influence of this doctrine
in supporting and purifying the heart!
We shall then with clearness see its
evidence, and rejoice in its glory!
I am, Mr. Editor,
Yours, &c.
PHILANDER.

Nov. 1821.

ON SANCTIFICATION.

Mr. Editor,

"that he might be feared;" and, if Christ hath redeemed us, it is, "that he might deliver us from all iniquity, and purify unto himself a peculiar people, zealous of good works.'

The importance of holiness is seen from the high regard which God himself entertains for it. The history of his providence, in all ages, is sufficient to prove how dear this quality is to him. No sooner had sin appeared amongst the angels of God, than they were instantly expelled from the divine presence, and are now reserved in everlasting chains, under darkness, to demonstrate Jehovah's utter abhorrence of all iniquity, and as a dreadful beacon to warn the universe against their pernicious example. Consider a deluged world -Sodoin and Gomorrah destroyed by fire from heaven-the awful calamities befalling at various times the children of Israel-and the desolation of renowned cities, and great empires, mentioned in the prophecies, when their wickedness had increased to the utmost; and, it will be seen, that for the vindication of his holiness, God has frequently and terribly "risen up out of his holy habitation." But, let it be ever remembered, that the death of Christ had for its highest object the manifestation of this excellence. So dear was it to him, that, rather than it should be in any degree tarnished by the pardon of his offending subjects, he gave up his only begotten Son to the heaviest suffering and woe. Let those, then, who think lightly of holiness, go to the cross of Christ, and begin there to learn a lesson, which can never be fully learnt, of the infinite regard which God has shewn to that which they despise.

THE request of your correspondent, for an Essay on Sanctification, has induced me to send you the following dissertation on that subject; and, I shall be thankful, if, to his spiritual advantage, or to that of any of your readers, the observations it contains, shall be found subservient. To every mind instructed into the evil and danger of sin, the subject of sanctification will be interesting. For, what is the chief desire of the regenerated soul-what is the unceasing object of his prayers? It is, that God would free him from We should remember, also, that hapevery sin, and fully conform him to piness is ever connected with purity. his own likeness. That we might con- When God commands us to be holy, sider this subject with greater interest, he shews his benevolence. His laws it may not be improper, first, to illus- are all so excellent, that had none of trate its vast importance. Any one his creatures ever violated them, peace who attentively marks the various forms and joy would have ever pervaded the under which the grace of God is ex-universe. What a happy world would pressed towards his people, will see that the design of them all is to lead to holiness. If he has predestinated us, it is, "that we should be conformed to the image of his Son." If he has adopted us, it is that, "as dear children, we might be followers of God." If he has called us, "it is to be saints." If there is forgiveness with him, it is,

this be, if every individual in it loved God with all his heart and soul, and his neighbour as himself; and why in the kingdom of heaven is there such unalloyed felicity? It is because this blest rule is inflexibly maintained and rejoiced in by every member of its glorious population. Do not Christians find, that the more they possess of the

power of godliness, the more they have of real enjoyment? But, holiness imparts also true honour. What makes us most like God, the true source of all honour and glory, certainly makes us most honourable.

said Jesus Christ, "which do hunger and thirst after righteousness, for they shall be filled." Without this relish in the heart for the will of God, all attention to duties is insufferable bondage, and mere pharisaic obedience. Now, though we cannot approach This is the leaven which leaveneth the him in his natural, we may in his moral whole lump; and, although in this perfections. The saints above are holy world, this disposition be not fully saas he is holy. It is this excellence, tisfied in the real attainments of the which pervading all his attributes, causes soul, it shall certainly possess a full them to shine through the universe accomplishment in the purity and bliss with ineffable glory. Hence, the more of heaven. This disposition is sincere. holy, the more godlike shall we be, and The true Christian is not actuated by a the more shall we possess of true dig- selfish principle in his attachment to nity. Holiness is the order and beauty God's will. He utterly disclaims the of God's kingdom-is the excellence of motive of expecting to merit the favour angels and perfect spirits is the music of the divine Being by his obedience. and joy of heaven-is the eternal ma- He sees a beauty in the service itself, jesty of God. But, let us ever remem- independently of all advantages which ber, that, unless the principles of sanc- might be connected with it, or distification are implanted in our minds, advantages which might result from it is impossible we can enter the king- not regarding it. He loves the will of dom of God. It is evident, that with God, because it is the will of God. that total aversion to spiritual excel-"This," says he, "is what my healence and beauty, which exists in every unregenerate mind, the pursuits and enjoyments of heaven would be an intolerable burden. The word of God, however, clearly states, that "without holiness, no man shall see the Lord;" and, into the heavenly city," there shall in no wise enter any thing that defileth, neither whatsoever worketh abomination, or maketh a lie.”

Let us now enquire into the nature of sanctification. Holiness is a perfect conformity to the will of God. Its nature is plainly intimated by the Holy Spirit in the covenant of grace. "This is the covenant that I will make with them after those days, saith the Lord; I will put my laws into their hearts, and in their minds will I write them." What can the meaning of these words be, but that in the mind of every partaker of God's rich grace, there is established a sincere, universal, and supreme taste for God's law? Where ever this relish, this disposition, is implanted in the mind, there exists the principle of sanctification, which gradually operating, controuls the secret springs of action, produces a revolution in the imaginations and thoughts of the heart, and renders the service of God unspeakably delightful. This taste for the law of God is as necessary for a state of sanctification, as an appetite for daily food is to a healthful state of the animal system. "Blessed are they,"

venly Father would have me to do; and, therefore, not only because this is best for me, but because he has appointed it-I will make it the object of my earnest pursuit." "With my whole heart," said the Psalmist, "have I sought thee: O let me not wander from thy commandments," from which it plainly appears, it was his delight in God which caused him to be so anxious to follow his will.

The sincerity of this disposition is shewn by the hatred of sin which attends it. He who possesses a right relish for spiritual good, has also an aversion to all impurity. It is impossible that a man can have his will engaged at the same time towards things so different, as the service of Christ, and the service of Satan. "Ye cannot serve God and mammon," said the Redeemer. "The friendship of the world is enmity with God." He who truly decides for God, renounces all his former sinful delights. "If, therefore, thine eye be single, thy whole body shall be full of light." If we can say to God, "thy law do we love," we can also add, "we hate vain thoughts." This taste for God's will is universal. It does not fix on some of God's precepts, and reject others. A sanctified mind, whilst it mortifies evil concupiscence, does not crave indulgence for covetousness. It aims at the destruction of all the works of the flesh. It does not

« НазадПродовжити »