open adoption of the new faith. To bring men | is not necessary. The thing was self-evident; 'to believe with the heart, and to confess with Antoninus and Epictetus could have shown it. the tongue,' the Divinity of the Redeemer, was o bring them to be truly converted. No man could say that Jesus was the Lord, but by the Holy Ghost.' As the Apostles had neither reputation to influence, nor authority to compel, nor riches to bribe, so it is obvious that there was nothing to attract men to Christianity, except their full conviction of its divine trutli. It was hostile to their secular advancement, to their interests, their reputation, their safety. Hypocrisy was consequently a rare, when it was a losing sin. A hypocrite was not likely to embrace a faith by which he was sure to gain nothing in this world, if it were false; and nothing till after his death, if it were true. Christians were such optionally, or not at all. It was not then probable, that he who was baptized under such circumstances, would be merely an external convert. According to all human means of judging, that'faith' existed, which is said by an article to be 'confirmed' in baptism; and this holy Sacrament became not only an initiatory, but a confirmatory rite. There were at that time no hereditary professors; there was no such thing as Christianity by transmission. There was therefore a broad line to step over, whenever the new faith was adopted. There was no gradual introduction into it by education, no slipping into it by habit, no wearing its badge by fashion. But for a man who had previously such strong claims to respect from others, such pretensions on which to value himself,-his Hebrew descent; his early initiation into the distinguishing Jewish rite; his Pharisaic exactness, an exactness not hypocritical, but conscientious; his unquestionable morals, his blameless righteousness in all that pertained to the law, his correctness of demeanour, his strict observance of religious forms; that such a man should need the further subjugation of his passions, his pride, his bigotry, and uncharitableness; that, in short, he should require a total and radical renovation of the character and of the soul,-this was indeed a wonder worthy of Divine inspiration to declare, as well as of Divine grace to accomplish; and this change, when really effected, afforded an appeal for the truth of the doctrine, both to the heart and to the understanding, more powerful than volumes of arguments. Saint Paul was aware, that there is frequently more danger where there is less scandal; that some fancy they are reformed, because they have exchanged the sensual for the spiritual vices; that in truth, men oftener change their sins than their nature, put pride into their correctness, and violence into their zeal, and uncharitableness into their sobriety, and covetousness into their prudence, and censoriousness into their absti nence. Among the better disposed, he knew But if the novelty attending the early intro- there were many who, after they are brought duction to Christianity has ceased; if living in to embrace religion, think they have nothing a land where it is universally professed, being more to do. They were, perhaps, sincere in educated in some acquaintance with the Chris. their inquiries, and their convictions were strong, tian faith, finding easy access into the Temples But having once obtained a confidence in their in which it is preached, habitually attending on acceptance, they conclude that all is well. They its services, living under laws which are im- live upon their capital, if we may be allowed bued with its spirit; if all this takes off the ap- the expression; and so depend upon their as parent effect, if it lessens the surprise, if it mode-surance, as if their personal work was done. rates the joy and wonder, which a total change in external circumstances was calculated to excite; if it even lessens in a degree the visible alteration produced in hearts awakened by it; if this change was more obvious in the conversion of those who were before wallowing in the grossest abominations, or sunk in the most degrading superstitions, than in those who are conversant with the decencies of life, who had previously observed the forms of religion, and practised many of the social virtues; yet, in the views and in the feelings, in the heart and in the spirit, in the principle of the mind, and in the motive of the conduct, the change in the one case has a very near affinity to the change in the other. The difference of circumstances diminishes nothing of the real power of Divine grace; it does not alter the nature of the change inwardly effected; it does not manifest now, less than it did then, the pitifulness of God's great mercy in delivering, those who are tied and bound with the chain of their sins. To both of these classes he directs the warning voice, Go on unto perfection. To both he virtually represents, that if the transformation were real, it would animate them to increased earnestness; while their desires would be more fervent, their piety would not evaporate in desires, their constant fear of relaxing would quicken their progress. It is worth remarking, that throughout the Holy Scriptures, and especially thoughout the writings of the Apostle-striving with principalities and power, putting on the whole armour of God, continuing instant in prayer, seeking those things which are above, mortifying your members, avoiding inordinate affections and covetousness, which is idolatry, are not applied to the profane, or even to the careless, but to those who had made a great proficiency in religion; not to novices, but to saints. These are continually cautioned against sitting down at ease in their religious possessions; they are exhorted, on the contrary, to augment them. It Had Saint Paul been a profligate or immoral is not, as an able writer says, 'longing after man, we apprehend that his conversion would, great discoveries, nor after great tastes of the as an example have lost much of its power. The love of God, nor longing to be in Heaven, nor two extremes of character might in that case, longing to die, that are such distinguishing indeed, more forcibly strike the superficial in-marks of a perfect Christian, as longing after quirer. But to show the turpitude of gross a more holy heart, and living a more holy life.'* vice, a miracle is not necessary; Christianity, * Dr. Owen on the Holy Spirit The apostle shows that we must not sit down satisfied even in the habitual desire, even in the general tendency to what is right. He frequent ly stirs up the reader to actual exercise, to quickening exertions: without such movements, he knew that desire might sink into unproductive wishes; that good tendencies might come short of their aim. This brief, but comprehensive hint-not as though I had already attained-frequently recollected and acted upon, will serve to keep up in the mind, that we are capable of much higher things than we have yet achieved -and that, while we are diligently ascending by each progressive step, we must still stretch forward our view to the culminating point. If, then, even the most conspicuous converts of Saint Paul required to be confirmed by incessant admonition; if he did not think the most heroic Christians so established as to be arrived at their ultimate state; if he did not think the most advanced so secure as to be trusted to go alone, so complete in themselves as to lose sight of their dependence; if they required to be exhorted to go on unto perfection; to be renewed from day to day; to stand fast; to quit themselves like men; to be strong in the Lord, and in the power of his might to stand against the wiles of the Devil; and having done all, to stand-Let us not be high minded, but fear.' If we believe that the Spirit was poured out in more abundant measures in the incipient state, than on us in the more established position of the Church; yet we see their superiority, in this respect, neither lessened the necessity of caution in the instructor, nor of diligence in the hearer. CHAP. XXI. On the superior advantages of the present period, for the attainment of Knowledge, Religion, and Happiness. in the history 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 Chris. tian's own mind, arguing so strongly the truth of Revelation from its correspondence 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 Saint 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 his 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 'Hora Pauline,' of Doctor Paley; a work which exhibits a species of evidence as original as it is incontrovertible. It is a corro 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 prac-boration of the truth of the New Testament, detical 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 peculiarly grate. ful that it has fallen at this precise period. Who, that reflects at all will maintain, that any æra rived 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 geo, graphical 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 Lord Littleton D people, and kindred, and nation, to the end of the world. After the truth of our Lord's divine mission had been ratified by his resurrection from the dead, and the descent of the Holy Spirit, how many who heard the preaching, and beheld the miracles of his apostles, remained fully established, and strength to that 'truth' | Israel only, but every penitent believer, of every which was before barred up with ribs of iron.' We cannot too highly 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 unspeakably indebted for so much direct spiritual and practical instruction. It is a species of evi-hardened in incredulity! In the ages immedidence so ingenious, yet so solid, so clear and so decisive, that the author must have carried his point in any court of judicature 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 seems previously to have been left, we should think, that, after the able defences of Revelation which have been made on 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 moral, 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. ately succeeding the promulgation of the Gospel, even while its verities were new, and the sense of its blessings fresh, many of its professors fell into gross errors; some tainted its purity by infusions of their own; others incorporated with it the corruptions of Paganism. Many became heretics, some became apostates, not a few renounced Christianity, and more perhaps dishonoured it. ་ Does not Saint Paul, after his incessant labours, even after his apparent success in one quarter of the globe, sorrowfully exclaim to his friend, Thou knowest that all they which are in Asia be turned away from me.' He then proceeds to enumerate individuals, of whom, it may be presumed, that he once entertained better hopes. While, therefore, we possess the works of this great apostle, and still many continue to receive so little benefit from them, let not any deceive themselves with the notion, that they would have derived infallible sanctification from his personal preaching; but let them remember, that all proconsular Asia, who enjoyed that blessing, deserted both him and the Gospel. May not even the advantage, considered in some points of view, be reckoned on our side? If we may trust his own humble report of himself, 'his letters,' he says, were allowed to be more weighty and powerful than his bodily presence.' How very few of those who were not only If so many were perverted, who had the pricountrymen, but contemporaries of our blessed vilege of standing the nearest to the fountain of Redeemer, believed in him, or at least perse-light, who even drank immediately from the vered in their belief! Even of his immediate living spring itself, shall we look for a more ludisciples, even of his select friends, of the fa- minous exhibition or more privileged exercise, voured few who beheld the beautiful consistency or more sincere obedience' of Christian faith,' of his daily life, who were more intimately pri. in the middle ages, when, in truth, religion was vileged to hear the gracious words which pro- in a good measure extinguished; when the Chrisceeded from his lips: we pass by the Son of tian world had sunk into almost primeval dark. Perdition :-one had not courage so much as to ness; when Christianity,' to borrow the words acknowledge that he knew him; another doubted of Melancthon, was become a mere compound his identity after his resurrection. In the mo- of philosophy and superstition;' when what rement of exquisite distress, they all forsook him.ligion did survive, was confined to a few, was His own familiar friends' abandoned him, and of the people there was none with him.' immured in cloisters, was exhausted in quibbles, was wasted in unprofitable subtleties, was exhibited with little speculative clearness, and less practical influence? Where then were the peculiar, the enviable advantages, 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 cir-substituted for devotion. cumstances, 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 Even when literature and religion awoke together from their long slumber, when Christianity was renovated and purified, the glorious beams of the Reformation did not diffuse universal illumination. Even by better disposed, but partially enlightened minds, contention was too frequently mistaken for piety, and debate Of how different a spirit from these wrangling Polemics was Saint Paul! Though he repeatedly exhorts his friends, especially Timothy, in instructing his people, to watch particularly over their doctrine,' the grand foundation on 2 Timothy, ch. i. had undertaken to subvert. Talents on the wrong side have elicited superior talents on the right, and the champions of the Gospel have beaten its assailants with their own weapons. Phyrrhonism has been beneficial, for by propa which all preaching must be built, yet he ever shows himself an enemy to controversy, to frivolous disputes, and idle contention. He directs his converts, not to waste the time and strength, which should be reserved for great occasions, about words to no profit, but subverting the hear-gating its doubts it has caused them to be obers. And, perhaps, there has seldom been less genuine piety in the church than when intricate and theoretical points in theology have been most pertinaciously discussed. This is not contending for the faith once delivered to the saints,' but diverting the attention from faith, and alienating the heart from charity. · viated. Even Atheism itself has not been without its uses, for by obtruding its impieties, it has brought defeat on the objections, and ab. horrence on their abettors. Thus the enemies of our faith have done service to our cause, for they have not advanced a single charge against it, which has not been followed by complete refutation; the shaking of the torch has caused it to diffuse a clearer and stronger light. We do not mean to censure a spirit of enquiry, nor to repress earnestness, in the solution of difficulties. It is indeed the very essence of an Let us once more resume the comparison of inquiring mind freely to start doubts, as it is our advantages, and the use we make of them, of a learned and enlightened age rationally to with the advantages and the conduct of these solve them. On this point we are quite of the ancient servants of God, in considering whom, opinion of a good old Divine, that nothing is perhaps, we mingle envy with our admiration. so certain as that which is certain after doubts.' How fervently did these saints of the Old TesBut compared even with the latter period of re- tament pant for that full blaze of light under ligious light and information, how far superior which we live, and for which we are so little is our own? We who have the happiness to thankful! I have waited for thy salvation, O live in the present age, live, when truth has had Lord!' was the heart-felt apostrophe of a devout time to force its way through all the obscurities patriarch. The aged saint who waited for the which had been raised about it, to prevent its consolation of Israel, and rapturously sung his access to the understanding. If we rightly ap. Nunc dimittis,'-the ancient prophetess, who preciate our advantages, we shall truly find that departed not from the temple, who desisted not no country, in any age, was ever placed in a from prayer day or night;-the father of the fairer position for improvement in wisdom, in Baptist, who blessed the Lord God of Israel piety, and happiness. A black cloud indeed, that he had visited and redeemed his people ;'* charged with sulphureous matter, for a long-how small were their advantages compared time was suspended over our heads; but, providentially directed, it passed on, and bursting, spread conflagration over other lands. By the most exact retributive justice, those very countries in which the modern Titans first assaulted Heaven, became the first scene of total desolation. In other places we have seen experiments tried, new in their nature, terrible in their progress, and worse than fruitless in their results. We have seen a great nation endeavouring to show the world that they could do without God. We have seen them exclude the Maker from his own creation! and to complete the opposi-hearts. If full beatitude is promised to them tion between their own government and His whom they gloried in dethroning, they used their impiously assumed power for the extermination of the species which he had created, for the destruction of the souls whom he had sent his Son to redeem. If, however, in our own age, and perhaps our own country, Christianity has not only been boldly opposed, but audaciously villified, it has been only so much the more seriously examined, so much the more vigorously defended. If its truth has been questioned by some, and denied by others, it has been only the more carefully sifled, the more satisfactorily cleared. The clouds in which sophistry had sought to envelope it, are dispersed; the charges which scepticism had brought against it are repelled. The facts, arch-like, have been strengthened by being trampled upon. Infidelity has done its worst, and by the energy of its efforts, and the failure of its attempts, has shown how little it could do. Wit, and ingenuity, and argument have contributed each its quota to confirm the truths which wit, and ingenuity, and argument, VOL. II. with ours.' How weak is our faith, how freezing our gratitude compared with theirs! † They only beheld in their Saviour a feeble infant ;they had not heard, as we have heard, from the most undeniable authority, the perfections of his life, nor the miracles of his power, nor the works of his mercy, nor his triumph over death, nor his ascension into Heaven, nor the descent of the Comforter. They had witnessed a large portion of the globe brought within the Christian pale by the preaching of that Gospel, the dawn of which so exhilirated their overflowing who have not seen, and yet have believed; what will be the state of those who virtually have seen, and yet have not believed? Had any patriarch, or saint, who was permit. ted only some rare and transient glimpses of the promised blessing, being allowed in prophetic vision to penetrate through the long vista of ages, which lay in remote futurity before himhad he been asked whether, if his power concurred with his choice, in what age and in what nation he would have wished his lot assigned him-is it not more than probable that he would have replied-IN GREAT BRITAIN, IN THE BEGINNING OF THE NINETEENTH CENTURY. May we not venture to assert, that there are, at this moment, on the whole, more helps and fewer hindrances to the operation of Christian piety, than at any preceding period? May we not assert, that at no time has the genuine religion of the Gospel been more precisely defined, more completely stript of human inventions, more purified from philosophical infusions on one hand, and on the other more cleared from superstitious perversions, fanatical intemperance, and debasing associations? That there still exist among us philosophists and fanatics, not a few, we are far from denying; but neither is the distortion of faith in the one party, nor its subversion in the other, the prevailing cha. racter; good sense and right mindedness predominate in our general views of Christianity. If it be objected that there is a very powerful aid wanting to the confirmation of our faith, which the age of the apostles presented-that of miraculous gifts-the obvious answer is, that if they have ceased, it is because they have fully answered the end for which they were conferred, and is not the withdrawing of these extraordinary endowments more than compensated by the fulfilment of so many of the prophecies of the New Testament, and the anticipation of the near approach of others, yet unaccomplished? In the mean time have we not the perpetual attestation of those living miracles, the unaltered state of the Jewish Church, and the frequent internal renovation of the human heart? There is not a more striking feature in the character of the Royal Psalmist, than the fervent and reiterated expressions of his love and admiration of the Holy Scriptures. In what a variety of rapturous strains does he pour out the overflowings of his ardent soul! Oh! how I love thy law! Thy word is a lamp to my feetOh teach me thy statutes! Thy words have I hid within my heart-Open thou mine eyes, that I may see the wondrous things of thy law!' To give a full view of his affectionate effusions, would be to transcribe the larger portion of the Psalms. To paraphrase his words, would be to dilute essential spirit. the apostles to the present hour-had he seen, But some may say, the apostles had supernatural supports, which are withheld from us. Their supports were doubtless proportioned to the fervency of their faith, and to the extraordinary emergencies on which they were called to act. But as we had occasion to remark in a former chapter, these assistances seem to have been reserved for occasions to which we are not called; and to be dispensed to them for others rather than for themselves. We do not find that they who could cure diseases, were exempted from suffering them; that they who could raise others from the dead, escaped a violent death themselves. We do not find that the aids afford feelings, to lighten their burdens, to rescue them from the vicissitudes of a painful life, from po verty or sorrows, from calumny or disgrace. Though Saint Paul converted the jailor, he had nevertheless been his prisoner; though he had been the instrument of making saints even in Cæsar's household,' he was not delivered from perishing by Cæsar's sword. Let us pause a moment, and while we admire this holy fervency, let us blush at our own in-ed them, were given to extinguish their natural gratitude for advantages so superior: let us lament our own want of spiritual sensibility. Let us be humbled at the reflection, how very small was the portion of Scripture with which David was acquainted! How comparatively little did he know of that divine book, yet what holy transport was kindled by that little! He knew scarcely more than the Pentateuch, and one or two contemporary prophets. Then let us turn It does not appear that in their ordinary transour eyes to the full revelation under which we actions they had the assistance of more than the live, and be grateful for the meridian splendour. ordinary operations of the Spirit. These, blessed Had David seen, as we see, the predictions be Almighty Goodness! are not limited to of the late prophetical writers, those of Isaiah prophets or apostles, but promised to all sincere especially, to say nothing of his own, fulfilled- believers to the end of the world: communicated had he seen, as we have seen their glorious ac- in a measure proportioned to their faith, and complishment in the New Testament--the in-accommodated to their exigencies. The treacarnation and resurrection of Christ, the plenary gift of the Holy Spirit, the fulfilment of types, the substantiation of shadows, the solution of figures, the destruction of Jerusalem, the wide propagation of the everlasting Gospel, and that in far more tongues than were heard on the day of Pentecost,-had he seen a Bible in every cottage-a little seminary of Christian institution in every village-had he beheld the firm establishment of the Christian Church, no longer opposed, but supported by secular powers, after having conquered opposition by weapons purely spiritual-had he seen a standing ministry continued in a regular succession from the age of sures of grace, unlike all other treasures, are not to be exhausted by using; but like the multiplication of loaves, more is left to be gathered up after the gift is used, than was imparted in the first instance. CHAP. XXII. Conclusion.—Cursory inquiry into some of the causes which impeded General Improvement. Ir we, in this favourite country, and at this |