A sketch of her life and death may be expected in a

future number.

To

My dear, afflicted Friend,

Albany, Jan. 2, 1804..

mourn as those who have no hope," is not the lot of the Christian. But it is the destiny of human nature, to weep for our losses, and to sigh at our bereavements. Our divine and perfect Master has himself given us an example of sympathy and fellow-feeling, when he wept with the friends of Lazarus; at once showing with how much condescension he pitied our frailties, and how kindly he would treat those who look through their tears to him.— Mourn, then, my dear Mrs. B; but mourn as Mary and Martha did, trusting in Christ, and humbly believing in, and applying to him. May he comfort you also with the consolations of his love. We see the reward of faith in the restoration of their beloved brother to life. What though the days of miracles have ceased? IMMANUEL still dwells with his children and though he will not restore our departed friend to us, he will lead those who weep at his feet, who cast their cares on his bosom, to a blessed re-union in that world where partings and

sorrows can never enter.

You think of many things, I doubt not, to aggravate your grief. A bereaved parent's heart must be open to the reflection of past happiness, and the hopes, that are blasted, of future comfort. But, really, you have more to console you. I speak feelingly, madam, and as a true mourner with you. Not as I would speak of a common friendly acquaintance that was terminated by death, but as I really feel at the loss of a dear sister in the faith, with whom I have taken sweet counsel, and walked to the house of the Lord in love. As such I will say, As such I will say, that you and all

her friends, have much to comfort them. For, Oh! in this vale of tears, this transitory life, what so comforting, so heart-cheering, as the hope of eternal blessedness with Jesus! Can long life, yea, ten thousand lives like this, be put in competition with it? On this score, then, we have comfort: for who can reflect on the faith and works of your dear child, for two years past, and not have hope, that, through the mercy of God in Christ, she has really passed from death to life eternal? Who can remember her meekness and labours of love, and not hope that, Christ being truly formed in her the hope of glory, she is now entered the blissful mansion prepared for her from the ascension of her triumphant master !And shall we regret her happiness? shall we even wish it had been delayed? Oh, no! My dear sister in the Lord, if we love God with all our hearts, we shall be willing to give up all the treasures of our hearts to him, and cheerfully say, "thy will be done." Would it not be matter of joy and triumph to the true Christian, if he could be firmly assured of the blessedness of his nearest and dearest friends, to yield them all up, one after another, to the king of terrors? Oh, certainly: for time is but a vapour, a shadow, a nothing-and eternity! ah! what is eternity?

Í hope, my dear respected friend, that you and yours have the rich consolations of religion under this afflictive dispensation. I trust, some of you have; and pray it may be sanctified to the spiritual good of your family and the Church. I feel anxious to know what effect this, with his sickness, has had on C-'s mind. He has looked into the grave; has been shaken over it; has seen his kindred dust laid in it; and how do eternal realities appear to him now?Give my love to him, and tell him I rejoice at his recovery. I hope it is a recovery from sin, also, and eternal death; that he, being spared, " yet another

year," as it were, will bring forth the fruit of rightcousness and love. I think R must be quickened by these loud admonitions, and instructed to "redouble his diligence to make his calling and election sure." Oh! that it might be a chastening to you all, such as the Lord giveth those he loveth and receiveth.

I should be much gratified with the particulars of N's death; the state of her mind; and the assurance of her faith. If you can conveniently write and inform me, it will give me pleasure, and perhaps do me good. Be kind enough also to remember me, with a sister's love, to those of the Church that you may see, for with the Psalmist I

can say,

My soul shall pray for Zion still,

While life and breath remains;

There my best friends, my kindred dwell,
There God, my Saviour, reigns.

We have excellent spiritual privileges here, such as must either work for our salvation or condemnation for ever. But I am a poor creature in faith and love, and God only can make me rich. To his grace we have free access through a Mediator, and nothing can be sweeter to the hungry soul than the rich displays of his mercy. That it may keep you and yours for ever, is the prayer of

Your affectionate friend and sister,
In the faith of our Lord Jesus Christ,

HARRIET BACKUS.

A Dissertation, in which the evidence for the Authenticity and Divine inspiration of the Apocalypse is stated, and vindicated from the Objections of the late Professor J. D. Michaelis; by JOHN CHAPPEL WOODHOUSE, A. M.

CHAP. V.

THE EVIDENCE AGAINST THE APOCALYPSE DURING
FIRST CENTURY; THE

AND BY THE ALOGI ;

ITS

REJECTION OF IT BY MARCION THEIR OBJECTIONS, SO FAR AS

THEY RELATE TO EXTERNAL EVIDENCE, EXAMINED.

HAVING

(Continued from p. 607, vol. III.)

AVING reviewed the external evidence in favour of the Apocalypse, during the first century after its publication, it will be useful to pause, before we produce subsequent witnesses, and to afford opportunity of examining any testimonies of the same period, by which its authenticity and divine inspiration have been denied. The examination of this evidence will soon be dispatched. For, wonderful as it may appear, there is not one writer of the pure Primitive Church, no Father, no Ecclesiastical Author, who, during this period, seems to have questioned its authenticity. Yet there was ground then for the same objections, which afterwards induced some persons to reject it in the third and fourth centuries. The Fathers, before the times of Caius and of Dionysius, could discover that the Apocalypse was obscure ; that it was to them no revelation; that the Greek of it appeared different from that of Saint John's Gospel: but, notwithstanding these circumstances, which they were well qualified to appreciate, they received it with pious acquiescence as divine Scripture, communicated by the beloved Apostle; and they delivered it as such to the succeeding century.

Now, to what can we attribute this conduct, but to the powerful operation of that external evidence by which it was then supported? The writers of the first part of this century had the opportunity of hearing from apostolical men, from "those who had seen the face of John," as Irenæus expresses it, to what author they ascribed the Apocalypse. In the latter part of the century, the tradition was still warm, deVOL. IV.-No. I.

D

pending upon the living testimony of those who had seen apostolical men; and an inquisitive author could satisfy himself, from the narration of others, upon what grounds of external evidence the book had been so universally received. It had been produced publicly into the world. It was to be found, not in the archives of one insignificant Church, but of the seven flourishing Churches of Asia; "This thing was "not done in a corner." From the mode of its publication, it challenged observation, and defied detection. And we may suppose, that as none of the early Fathers objected to the evidence, all were satisfied. They received and transmitted to others those prophecies, which they themselves could not understand. Under these circumstances, we may be more surprised that so many of the ancient Fathers have quoted from the Apocalypse, than that some, (and they are but few,) have passed it over in silence.

But although none of the orthodox writers of the Church seem to have questioned the authenticity of the Apocalypse, during the first century of its appearance, we have evidence, that certain heretics rejected it. Of this number was Mar cion*. But we know also that this daring Gnostic rejected or mutilated other books of sacred Scripture, which he could not otherwise render subservient to his wicked purposest.

The rejection of the Apocalypse by Marcion is favourable to its pretensions. It is a proof that the book was in existence, and received by the Church, in those early times in which he flourished ; and that the doctrines contained in it, were such as opposed his impious tenets.

The Apocalypse was rejected also by a sect, who obtained the name of Alogi; but they rejected also the Gospel of Saint John; and for the same reasons; which, with these rash people, were not founded on any exceptions to the external evidence of these divine books, but principally on their dislike to the word Logos, which, as used in this Gospel and Revelation, they refused to consider as of divine authority §; but this objection, and also their ascription of the Apocalypse, together with the Gospel of St. John, to Cerinthus, how weak soever the grounds on which they stand, are not to be considered here; because they rest, not on external, but internal evidence **. Among these their objections

* Tertullian. adv. Marcion. lib. iv. cap. 5.

† Irenæus adv. Hær. Tertullian. adv. Marcion. Epiphanius Hær. 42. Origen cont. Celsum, lib. ii. c. 27.

Marcion came to Rome in the year 127, only 30 years after the publi cation of the Apocalypse. Cave, Hist. Lit.

§ Epiphan. Hær. 51, 54.

** Michaelis has fully exposed and refuted this strange notion of the Alogi,

P. 464