CHAP. XXI.

ON THE SUFERIOR ADVANTAGES OF THE PRESENT PERIOD, FOR THE ATTAINMENT OF KNOWLEDGE, RELIGION, AND HAPPINESS.

We have heard of a Royal infidel, who was impious enough to declare, that had the Maker of the universe consulted him at the Creation, he could have given him hints for the improvement of his plan. Many, who do not go so far as to regret that their advice was not asked when the world was made, practically intimate that they could improve upon the scheme of Providence in carrying it on. We have met with persons, who, not fully satisfied with the evidences of Christianity, at least not quite firm in the practical adoption of its truths, have expressed a wish, that for the more complete confirmation of their faith, their lot had been cast in this, or in that particular age, in which they might have cleared up their doubts, and removed their difficulties.

Now, though it is not permitted to indulge any wish contrary to the appointment of Him who fixes the bounds of our habitation, and ordains our whole lot in life; yet it should seem that we, in this age and country, have the most abundant reason, not only to be contented with our allotment, but to be peculiarly grateful that it has fallen at this precise period. Who, that reflects at all, will maintain, that any era in the his

tory of the world, whether antecedent, or subsequent, to the institution of Christianity, could have afforded clearer lights or higher aids than the present? or would have conduced to make us wiser, better, or happier ?— Let us be assured, that if we do not see truth with sufficient distinctness, it is not our own position, nor that of the object, which is in fault, but the organ itself.

It is not to our present purpose to insist on the internal evidence of Christianity; on that witness within-that conviction of the Christian's own mind, arguing so strongly the truth of Revelation from its corre spondence to his own wants-because this is an evidence equally accessible to the believer of every period. We shall, therefore, only offer a few observations on the superior advantages which we at present enjoy, as well from other causes, as from the fulness of the external evidence which has been undeniably established upon the profoundest knowledge and closest examination of the Sacred Records, by so many of our wisest and soundest divines.

We have, for our assistance in religious knowledge, the collective wisdom of sacred antiquity; and for our furtherance in piety, its precepts, its monitions, its examples. It is also the peculiar honour of our apostle, that from his life and writings alone, a new confirmation of the truth of the Gospel which he preached, has been recently and completely made out. In addition to the fullest general evidence of the authenticity of the New Testament, two of our own contemporaries,-men of different rank, habits, education, and turn of mind,-

have extracted from the writings of St. Paul exclusively, particular and collateral evidence of a most interesting and important nature. We refer, in the first instance, to a small but valuable work of a noble author,* himself a convert of no common order, in which he lays down, and substantially proves the truth of the position, that the conversion and apostleship of St. Paul alone, duly considered, is, of itself, a demonstration, sufficient to prove Christianity to be a Divine Revelation. Into these circumstances, which it is probable powerfully assisted his own convictions, he has with great diligence examined; and has with irresistible strength proposed them for the conviction of others.

In the other instance, we refer to that exquisite work, the "Hore Paulina," of Doctor Paley; a work which exhibits a species of evidence as original as it is incontrovertible. It is a corroboration of the truth of the New Testament, derived from the incidental but close correspondence of numberless passages in the life and travels of Saint Paul, related in the Acts, with his own repeated reference, in his Epistles, to the same circumstances, persons, places, and events; together with their most correct geographical agreement;—the respective authors of both writings uniformly and consistently, though unintentionally, throwing light on each other.

This interesting work, in a more especial manner, adds weight to facts which were already fully established, and strength to that "truth" which was before barred up with ribs of iron." We cannot too highly

* Lord Lyttelton.

estimate this subsidiary evidence to the Christian revelation, derived as it were casually and incidentally from our apostle, from him to whom we were already uhspeakably indebted for so much direct spiritual and practical instruction. It is a species of evidence so ingenious, yet so solid, so clear and so decisive, that the author must have carried his point in any court of juďicature before which the cause might have been brought.

If it were not the very genius of Scepticism to shrink its "shrivelled essence" down to the minutest point, when it wishes to work itself an entrance where no visible opening seemed previously to have been left, we should think, that, after the able defences of Revelation which have been made or general grounds, the addition of these partial and subordinate, but not less convincing, proofs, had not left even the smallest crevice through which Unbelief could force, or even Doubt insinuate its way.

But to quit this more limited channel of conviction for the broad current of general Scripture, let us examine what period would have been more favourable, not only for the confirmation of our belief, but for our mòral, our intellectual and spiritual improvement. Let us institute an inquiry, (if a few cursory and superficial remarks may be so called,) whether all those whose supposed superior opportunities of religious improvement we are disposed to envy, really possessed more advantages than ourselves; and whether many among them were induced, in consequence of their peculiar situation to make the best use of those which they actually did possess

How very few of those who were not only countrymen, but contemporaries of our blessed Redeemer, believed in him, or at least persevered in their belief! Even of his immediate disciples, even of his select friends, of the favoured few who beheld the beautiful consistency of his daily life, who were more intimately privileged to hear the gracious words which proceeded from his lips we pass by the Son of Perdition :-one had not courage so much as to acknowledge that he knew him; another doubted his identity after his resurrection. In the moment of exquisite distress, they all forsook him. His own "familiar friends" abandoned him, "and of the people there was none with him."

Where then were the peculiar, the enviable advan tages, of that situation, placed in which, the fervent Peter, who declared that though all men should forsake him, yet would not he; yet Peter forgot his oath, and forfeited his fidelity? Can we affirm, that we have stronger or more tender religious attachments, than "the disciple whom Jesus loved?" Yet was he one of that all who forsook him. Are we sure that it is a superiority in our faith, rather than in our circumstances, which makes us to differ from those affectionate but troubled companions, who, after his crucifixion, sunk into the most hopeless despondency:-" We trusted that this should have been He who should have redeemed Israel." Cannot we, on the contrary, exultingly say, We know that this was He who has redeemed, not Israel only, but every penitent believer, of every people, and kindred, and nation, to the end of the avarld.