take bail, and he was committed to sued. In no place where he had prison, where he was kept several days. preached the gospel with success, does He was at length brought up for ex- he appear to have separated the disamination, which was conducted in the ciples, and united them in a churchpresence of about thirty clergymen. state, after the manner of the apostles, Mr. White sat as chairman; and, his and first ministers of the word; nor, answers were so satisfactory, that he does it appear, that he himself was was not only discharged without pay- connected with any particular church, ment of fees, but the jailer was severely though he might have fellowship ocreprimanded for refusing bail, and casionally with several. Indeed we threatened with the loss of his place, think it very probable, that he himif found guilty of similar conduct. self was ultimately instructed in the Having, at this time, no stated pas-line of his duty by his own experience, toral charge, Mr. Knollys preached both which is no uncommon thing with the in London and the country, wherever people of God. We devise plans and the invitations of his friends, and the schemes for promoting the glory of providence of God opened a door for God, and the extension of the Rehim; and, in bearing his testimony to deemer's kingdom in the world, enthe truth, he was called to much per- tirely in a way of our own devising, sonal suffering. His Anabaptistical er- and aside from his 'revealed will, wherors were at that time intolerable-he ther expressed in positive law, or was charged with faction and sedition; approved example. This is the case and, the virulence of the mob was in- with hundreds of ministers in the prestigated against him by the high-con- sent day, who are convinced in their stable, in the county of Suffolk. On own minds, that the national establishone occasion, he was stoned out of the ment of religion is wholly inconsistent pulpit; on another, the church doors with the spiritual nature of Christ's were shut against both him and his kingdom, yet conform to it, on the hearers; upon this he preached in the ground that it affords them the means church-yard; but, even that was consi- of greater usefulness, (that is, the oppordered a crime too great to be connived tunity of preaching the gospel to greater at or excused. He was taken into numbers) than they should otherwise custody, and first prosecuted at a petty enjoy, if among the Dissenters! sessions in the country, but afterwards this way, men find a salvo to their consent a prisoner to London, with ar- science, while they are consulting their ticles of complaint preferred against him worldly interest. We forget whether it to the Parliament. On his examina- be Toplady or Hervey, or both of them, tion he was able to prove by witnesses of whom we have seen the fact reof reputation, that he had neither sowed corded, that, in their latest moments, sedition, nor raised a tumult; and that, they confessed, that they knew not of a whatever had happened to disturb the single instance in which their ministry public peace, had been owing to the had been blessed to the conversion of a violence and malignity of his opposers, poor sinner to God. Mr. Knollys long who had acted both contrary to law before them, had taken up the same and common courtesy. He also pro- complaint-his labours he owned were duced copies of the Sermons he had without fruit, while he continued conpreached, and afterwards printed them. nected with the Established Church; His answers were so satisfactory, that, but, after he became a Baptist, he was on the Report made by the Committee one of the most successful ministers of to the House, he was not only dis- the age in which he lived. charged, but a vote was passed allowing him to preach in any part of Suffolk, in the absence of the stated minister. But, though he eventually triumphed, it was at an expence of £60. which, in those days, was a large sum! In reviewing this part of Mr. Knollys's history, though we applaud his zeal, and admire his noble fortitude, we doubt whether his conduct can be fully justified in the steps which he pur In A few years after his return from America, we find Mr. Knollys discharging his public ministry to a congregation of his own gathering in Great St. Helen's, London, where the people flocked in crowds to hear him, and he had generally a thousand auditors. This roused the jealousy of the Presbyterians, and the landlord was prevailed on to refuse them the use of the place any longer. He then engaged a large meeting-house in Finsbury-fields, where | In these things he excelled so much, he prosecuted his ministry. He was now cited before a Committee of divines, in the Queen's Court, Westminster, where, being interrogated by Mr. Leigh, the chairman, why he presumed to preach without holy orders, he explained to them, that, though he had renounced his episcopal ordination, he was, nevertheless, invested with the pastoral office in a Christian church, according to the rule of the New Testament, which led him to explain the manner of ordination among the Baptists. And, when magisterially commanded to preach no more, he quoted the words of the Apostles, "We ought to obey God rather than man"-adding, that he certainly would preach the gospel, both publicly, and from house to house. that, when the times would permit him to follow his employment, he never wanted encouragement, and many young men were trained up under him, who were eminent for piety and learning. In the discharge of the duties of his pastoral office, he laboured most assiduously, though frequently interrupted in his work by the malice of his enemics. When the Act against conventicles was passed, May 10, 1670, Mr. Knollys was apprehended at a place of worship in George-yard, and committed to prison. But here he obtained favour of his jailer, who permitted him to preach to the prisoners twice a week during his confinement, And, no sooner had he obtained his liberty, than he was called to endure a series of domestic affliction; first in The life of this good man was one his own person, then in the loss of his continued scene of vexation and trouble. wife, who died April 13, 1671, and Soon after the Restoration, in 1660, afterwards in the death of his son. Mr. Knollys, with many other innocent From this time his household affairs persons, was dragged from his own were managed by his grand-daughter, dwelling-house, and committed to New-whose prudent conduct rendered his degate, where he was kept in close cus-clining years tolerably comfortable. tody for eighteen weeks, until delivered by an Act of Grace upon the King's coronation. At that time, four hundred persons were confined in the same prison, for refusing to take the oaths of allegiance and supremacy, A royal proclamation, occasioned by the rebellion of a person of the name of Venner, was issued at this time, prohibiting Anabaptists, and other sectaries, from worshipping God in public, except at their parish church. This cruel edict was the signal for persecution, and the forerunner of those sanguinary laws which disgraced the reigns of the Stuarts; and, to these things we must attribute the frequent removals of Mr. Knollys, mentioned in a former part of this Memoir. During his absence in Holland and Germany, his property was confiscated to the Crown-and, when the law did not favour the monarch's pretensions, a party of soldiers were dispatched to take forcible possession of Mr. Knollys's premises, which had cost him upwards of 2700.! His chief source of emolument for the support of himself and family, arose from his keeping a school, for which he was well qualified, by his familiar acquaintance with the classics, and a happy method of instructing youth. Towards the latter period of his life, we find Mr. Knollys reviewing the Lord's dealings with him, in the following pious strain, "My wilderness, (alluding to his exile in America) sea, city, and prison mercies, afford me very many and strong consolations. The spiritual sights of the glory of God, the divine sweetness of the spiritual and providential presence of my Lord Jesus Christ, and the joys and comforts of the Holy and Eternal Spirit, communicated to my soul, together with suitable and seasonable Scriptures of truth, have so often and so powerfully revived, refreshed, and strengthened my heart in the days of my pilgri mage, trials, and sufferings, that their life and sweetness abides still upon my heart, and have engaged my soul to live by faith, to walk humbly with God, and to seek his glory. I confess, that many of the Lord's ministers, have excelled me, with whom he hath not been at so much cost and pains as he hath been with me. I am a very unprofitable servant; but, "by the grace of God I am what I am." Mr. Knollys lived to the advanced age of ninety-three, and came to his grave like a shock of corn fully ripe, and that is gathered in its season, During his last illness, which was of short continuance, he behaved with ex For the New Evangelical Magazine. DIVINE REVELATION. "That thou mightest know the certainty of those things in which thou hast been in structed." Luke i. 4. emplary patience and resignation to the A VIEW OF THE evidences of divine will. He had experienced enough of the troubles of human life, to lead him to say with the Patriarch, "I would not live alway." Casting himself into the arms of the divine mercy, he longed to depart, and be with Christ, which is far better than the highest spiritual enjoyments to be attained here. He kept his bed only a few days, and departed in a transport of joy, on the 19th of September, 1691. His remains were interred in Bunhill-fields, and his funeral Sermon preached and published by Mr. Thomas Harrison; from whence the principal incidents here recorded are drawn. Mr. Knollys was blessed with a sound and vigorous constitution, and endued with an extraordinary measure of bodily strength, which qualified him for the arduous labours he was called to undergo, both in preaching Christ's gospel to the world, and in suffering patiently for his attachment to it. In his younger years, and while a conformist, his exertions were astonishing; preaching three and often four times on the Lord's day, and at places several miles distant from each other. And, after he became a Dissenter, for more than forty years successively, he preached three or four times every week while he had health and liberty. His prayers were remarkably spiritual and edifying; and, in a short memoir of his life, which he drew up and left in manuscript, he has recorded some remarkable answers to his petitions, especially during the awful period that the city of London was visited with the plague. He continued to labour in his Master's work as long as his strength would enable him to do it; but, indeed, his work was his delight, and he was unwilling to leave it. He bore his sufferings with exemplary courage and cheerfulness; and, in the whole of his life, he exhibited a bright pattern of Christian piety. So circumspect was he in all his deportment, that those who were adverse to his principles were constrained to reverence his character. EVERY person who is acquainted with the value of that Revelation which is communicated to us in the Bible, as it relates to God and the future destiny of man, will feel very deeply concerned for the condition of those who are found despising its contents, and setting at nought its sacred counsels. Regard for our fellow beings, thus awfully deceived, would dictate, that every probable means of instructing them better, should be attended to; and that, with all patience and perseverance. Induced by these considerations, perinit me through the medium of your esteemed Journal, to point out, in a series of Essays, a few particulars, which, if they do not convince the established infidel, may, it is hoped, comfort and encourage the weak believer. In doing this, it ought to be kept in mind, that no disparagement is intended toward the different volumes you have reviewed upon this subject, either as it respects their design or their execution. I am glad to find, in the Number for August, that the defenders of the faith have found a standard-bearer amongst that class of the community, who are ge nerally thought the last in their regard for divine things. When the assiduity and diligence of those who oppose the authority of Revelation are considered, there will appear the most urgent reasons why Christians should equip themselves in the armour of their chief Captain, and go forth to fight the battles of the Lord. It is true, that no carnal weapon should be even named; for, neither force, nor fear, will ever convince or regulate the human mind, when seduced from the principles of truth. What we now attempt, is an affectionate and plain statement of the reasons why we believe the Scripture to be the Word of God. Previous to entering on the evidences, which directly prove the authenticity of the Bible, as the certain disclosure of JEHOVAH's will to his creatures, let us endeavour to settle one point which is of considerable moment, (namely,) that there has been in the world, from the most early ages, a collection of writings, which have claimed the authority of heaven, and, that many have received them as deservedly sustaining that character. This is the more needful to be done, because the way in which the ignorant are led astray at this time, from the belief of God's word, is by bold assertions, importing, that the Bible is the modern invention of selfseeking priests; and, that no one knows when or how it was written. It is acknowledged, that no man, whose thoughts are guided by the impartial conclusions of just reasoning, will ever be in danger of imbibing the baneful influence of such dogmas, unsupported by the least shadow of argumentation. Besides the allegation alluded to, contradicts itself; for, if they know not when or how the Scriptures were written, with what propriety can their origin be ascribed to wicked priests? By inspecting the nature of infidel insinuations, it will appear plain, that the non-reception of the Bible, as possessing the authentic claims of real antiquity, arises more from aversion to what it contains, than from want of evidence in the proof of its genuine character. This is clearly deducible from the conduct of its opposers. They never presume to question the antiquity of the writings of Homer or Virgil, whilst they are in the face of the clearest demonstration, decrying the Scripture as the invention of modern times, or the production of uncertain days. Let any one, who is competent to the task, institute a comparison of the evidences which establish the antiquity of the Bible with those that relate to the prophane books of ancient times, and he will soon learn the pre-eminence of our historical support above that which connects with works, the reception of which is never hesitated. We do not rest the truth of Revelation upon this basis; and, the only purpose it is intended to answer, is to shew, that what we receive as the Bible, is a book of ancient existence, in perfect harmony with its unequivocal avowal, and the well authenticated nature of the Christian faith. In proceeding to investigate the proposition before us, we take the Testaments separately, because there is an obvious distinction, both in their style and circumstances. Few persons, except those who are completely ignorant, will deny that they were written at distinct and distant periods of time, consequently by different men; all which is pleasingly calculated to esta blish an axiom immediately tending to vindicate the reason and ground of our belief in them, as the word of truth. The testimonies by which the present particular is to be substantiated, must be derived from other sources than the Bible itself; otherwise it may cause those to stumble who call in question its authority. In doing this, we need not be careful to demonstrate the precise date of such and such books in the Old Testament, but leave it to a future stage of the discussion, wherein their authenticity will be vindicated, from a view of their harmony and agreement. If it can be proved that they were in existence, prior to the era of Christianity, it will sufficiently answer every purposed intention; and, this may be done, so as to satisfy the most scrupulous mind, unless all regard to the credibility of history be completely abandoned. The manner in which the antiquity of the Old Testament may be ascertained, is by an arrangement of testimony under a few separate heads. I. Let us consider the evidence to be drawn from the writings of Josephus, the Jewish historian. The period when this person published his history, is fully admitted to be not long after the taking of Jerusalem by the Romans, of which event he appears to have been an eyewitness. Those who read Josephus's Antiquities, will perceive, that they are in a great measure an enlargement of the Old Testament history; and, though they may appear incorrect in some of the chronological statements, and other particulars, yet, they go fully to prove, that such writings were in existence previous to his time, and that they were considered to be very ancient. The titles which he gives to them, shew in what light they were received, and how peculiarly they were venerated. In Josephus's answer to Apion, he calls them "Holy Writ;" and, in his own life, he expressly denominates them, THE HOLY BIBLE. Additional to this, he mentions the Old Testament books separately. He specifies those five which we denominate the Pentateuch, that go to the time of Moses's death. Thirteen prophets and four which contained holy hymns and precepts. Now, |
