whole practice not only an instructor but a model; showing every where in his writings that the same offers, the same supports, the same victories, are tendered to every suffering child of mortality, that the waters of eternal life are not restricted to prophets and apostles, but are offered freely to every one that thirsteth, offered without money and without price.

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CHAP. III.

ON THE EPISTOLARY WRITERS OF THE NEW TESTAMENT, PARTICULARLY SAINT PAUL.

CAN the reader of taste and feeling, who has followed the much-enduring hero of the Odyssey with growing delight and increasing sympathy, though in a work of fiction, through all his wanderings, peruse with inferior interest the genuine voyages of the Apostle of the Gentiles over nearly the same seas? The fabulous adventurer, once landed, and safe on the shores of his own Ithaca, the reader's mind is satisfied, for the object of his anxiety is at rest. But not so ends the tale of the Christian hero. Who ever closed Saint Luke's narrative of the diversified events of Saint Paul's travels; who ever accompanied him with the interest his history demands, from the commencement of his trials at Damascus to his last deliverance from shipwreck, and left him preaching in his own hired house at Rome, without feeling as if he had abruptly lost sight of some one very dear to him, without sorrowing that they should see his face no more, without indulging a wish that the intercourse could have been carried on to the end, though that end were martyrdom?

Such readers, and perhaps only such, will rejoice to renew their acquaintance with this very chiefest of the apostles; not indeed in the communication of subsequent facts, but of important principles; not in the records of the biographer, but in the doctrines of the saint. To the history of Saint Paul in the Sacred Oracles succeed his Epistles. And these Epistles, as if through design, open with that "to the beloved of God called to be saints" in that very city, the mention of his residence in which, concludes the preceding narrative.

Had the Sacred Canon closed with the evangelical narrations, had it not been determined in the counsels of Divine Wisdom, that a subsequent portion of inspired Scripture in another form should have been added to the historical portions, that the Epistles should have conveyed to us the results of the mission and the death of Christ, how immense would have been the disadvantage, and how irreparable the loss ! May we presume to add, how much less perfect would have been our view of the scheme of Christianity, had the New Testament been curtailed of this important portion of religious and practical instruction!

We should indeed have felt the same adoring gratitude for the benefits of the Redeemer, but we should have been in comparative ignorance of the events consequent upon his resurrection. We should have been totally at a loss to know

how and by whom the first Christian churches were founded; how they were conducted, and what was their progress. We should have had but a slender notion of the manner in which Christianity was planted, and how wonderfully it flourished in the heathen soil. Above all, we should have been deprived of that divine instruction, equally the dictate of the Holy Spirit, with which the Epistles abound; or, which would have been worse than ignorance, uninspired men, fanatics, or impostors, would have attached to the Gospel their glosses, conceits, errors, and misinterpretations. We should have been turned over for information to some of those spurious gospels, and more than doubtful epistles, of which mention is made in the early part of ecclesiastical history. What attempts might have been made by such writers to amuse curiosity with a sequel of the history of the persons named in the New Testament! How might they have misled us by unprofitable details of the Virgin Mary, or adventures of Joseph of Arimathea!

What legends might have been invented, what idolatry even might have been incorporated with the true worship of God; what false history appended to the authentic record! Not only is the Divine Wisdom manifest in carrying on through the Epistles a confirmation of the spirit and power of Christianity, but the same design is no less apparent in closing the book

with the Apocalypse, a writing which contains the testimony of the last surviving disciple of Jesus in extreme old age, to which he seems to have been providentially preserved for the very purpose of protecting the Gospel from innovations which were beginning to corrupt it.

The narratives of the Evangelists would indeed have remained perfect in themselves, even without the Epistles; but never could their truths have been so clearly understood, or their doctrines so fully developed, as they now are. Our Saviour himself intimated, that there would be a more full and complete knowledge of his doctrines, after he had ceased to deliver them, than there was at the time. How indeed could the doctrine of the atonement, and of pardon through his blood, have been so explicitly set forth during his life, as they afterwards were in the Epistles, especially in those of Saint Paul?

Saint Luke, at the opening of the Acts of the Apostles, referring the friend to whom he inscribes it to his former Treatise of all that Jesus began to do, and to teach, till he was taken up, after that he had through the Holy Ghost given commandment to the Apostles," seems plainly to indicate that the doing and the teaching were to be carried on by them. All their doubts were at length removed. They had now a plenary conviction of the divinity of Christ's person, and of the dignity of his mission. They had now witnessed his glorious resurrec