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nature of things, general laws may press hard upon particular individuals; but when we see God invariably apportioning to nations the results due by general laws to their conduct as nations, and yet know, that in every nation he that "feareth him, and worketh righteousness, is accepted of him," and that hereafter every man shall receive according to his works, we must confess that the judgment of God is according to truth.

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CONVERSATION XVII.

MR. B.

ALL the previous dispensations had been limited as to their nature and extent, had reference to local and temporary circumstances, and were supported by means of a similar kind. Christianity, however, was designed to go far beyond these; it was to be that in which the knowledge of the Lord should cover the earth as the waters cover the sea; it was designed to last for ever; of this kingdom there was to be no end. The objects to which it was directed were of a higher kind, and the means by which it was to prevail were to be such as should alike endure through all time, and in all countries.

EDWARD.

But this involves several important questions. Is it certain that Christianity not only professes to be of this nature, but is also capable of universal reception and perpetual duration?

MR. B.

It is certain; and hence arises one of the strongest proofs of its divine origin. If all other evidences in its favour could be overcome, this alone would present an insuperable difficulty to the sceptic. This religion arose at a time when no such thing as an universal religion had ever, even for a moment,

been deemed possible by uninspired legislators. All out of Judea had sought to make religion universal, only by tolerating every species of superstition that might be invented. In Judea a religion strictly local prevailed; it was believed permanent, and its permanence depended upon the Jews remaining a separate people. Now what human cause could induce the idea of establishing a new religion which should be universal as to its extent; perpetual as to its duration; and yet exclusive as to every species of accommodation with any other religion? Such an idea might possibly be compatible with the state of our knowledge, but is altogether incompatible with that which then existed.

EDWARD.

If it had been suggested by the state of the world at that time, or by reflections on its previous history, traces of it would have been found in other writers.

BEATRICE.

But might they not take it from old writings?

EDWARD.

This only increases the difficulty, by removing it to a period still less likely to give birth to such an idea.

MR. B.

Now this idea originated in Palestine, among the very people most indifferent to the welfare of

other nations, most exclusive in their views of national aggrandizement.

EDWARD.

No one would ever have expected from a Jew the giving up the prejudices of education for public benefit. Yet this plan of the greatest good originated with the Jews; the nation most deficient in general good will to others; the people regarded as hating the rest of the human race.

MR. B.

Again, supposing this difficulty got over by the sceptic, he is met by another not less formidable. Perhaps there is no nation, the writers of which, in general, have been so deficient in those qualities which are the best calculated to render any production likely to be useful for all times and ́all places, than the Jews, with the exception of the writers of the sacred books. Among all their later authors, we find hardly any thing that is valuable for its own sake. We consult their books, not to gain information for ourselves, but to learn what they believed and taught. Of their excessive fanaticism, and of their bigoted attachment to their idea of a temporal prince who should restore the kingdom to Israel, it is hardly necessary to remind you. What, then, must we think at seeing this people send out a system of religion actually capable of universal reception and perpetual duration?

BEATRICE.

Is it not, then, only astonishing that they should have wished to promulgate this religion, but that they should have had the power to devise it at all?

MR. B.

From the very nature of the religion, as contrasted with the general spirit and acquirements of the people, we see strong corroborative evidence in behalf of its pretensions. But further: the alleged revelation thus sent out, professing to have this character of universality, was not produced at long intervals, and altered, corrected, and varied, as experience shewed it to be necessary, in order to preserve this character: it sprung out at once, finished and perfect, though nothing of the kind had before existed to furnish any guide to its formation. It was altogether original, and yet in all respects complete.

BEATRICE.

But might not a Jew allege, that the writers of the New Testament only added to the Old such things as would render the last mentioned capable of universal reception?

MR. B.

In that case, the additions must have been of such a nature as would be calculated to secure the support of those to whom they addressed themselves. Now in what does Christianity differ from

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