Ninus and Abraham, and consequently, much posterior to the first establishment of the Egyptian monarchy under Misraim, the brother of Cush, who was the father of Nimrod; and this furnishes us with a new argument to prove, that, after all, there is every reason to suppose that this proud nation of the Chinese are but a colony of the Egyptians, as I have already mentioned in a former Lecture.-Pp. 404, 405.

The Marquis has endeavoured to discover the names of the Pharaohs who reigned at the important periods mentioned in the Mosaic history, and he determines, that the Pharaoh Mandouei was the Pharaoh at the time of the Exodus, and Amenophis, the prince who protected Joseph. The most extraordinary fact, however, is, that the Pharaoh who oppressed the Israelites is supposed to have been not an Egyptian, but one of the Hyk-shos, the enemies of both nations. This part of the work is laboured, but only partially satisfactory to us; still there appears good ground for believing, that what has been thus conjectured is true. For the monumental hieroglyphics describe three peoples-the Egyptians, the Hyk-shos, and the Israelites.

It might be said, (says the Marquis, almost anticipating the objections of the reader,) that if the Shepherds, and not the Egyptians, were the oppressors of the Israelites; and if, according to the opinion of Mr. Faber, the army of the former, and not of the latter, perished in the Red Sea; in short, if the Egyptians were as cruelly treated by the Shepherds as the Israelites, why should the Egyptians shew so much detestation for the Israelites, who, after all, were the descendants and relations of Joseph, of that very man who had conferred so much benefit on their land, and whose memory could never be forgotten? To this objection it may be answered that, according to the relation of Manetho, the Israelites had called to their aid the Hyk-shos, and the hardships which the Egyptians underwent, during the time of their dwelling in their land, were a strong and a sufficient reason to make them share in the hatred which the Egyptians felt for these destroyers of their country, even if there had been no previous cause for detesting them, which is not the case. For, in this respect, the same story is told both by the Holy Bible and Manetho. According to this historian, you remember, I hope, that the Shepherds held the throne of Memphis, and for some time at least rendered tributaries even the Pharaohs, who reigned at Thebes, from the death of Timaus to their leaving the country, by the victories of Thumosis, that is, for the space of 260 years. During this time, the Shepherds practised every species of cruelty and abomination throughout the land, and their behaviour certainly must have inspired the natives with sentiments and feelings of horror and detestation towards these barbarians. Now the same fact is recorded by our sacred Scripture. At the time of the descent of Israel into Egypt, we are informed in the book of Genesis, that Joseph instructed his brethren how they should answer Pharaoh. "And it shall come to pass, when Pharaoh shall call you, and shall say, what is your occupation? that you shall say, thy servants' trade hath been about cattle from our youth even until now, both we and also our fathers: that you may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians."-Pp. 470–472.

With this inquiry the Author closes this branch of his Lectures, intending to pursue the subjects of them through all their ramifications. We sincerely wish him such encouragement as will enable him to do so; for we are much mistaken, if his labours in compressing

and connecting what others have written are not of essential service. He has recommended a scientific expedition to be sent out, and certain subterranean channels to be explored. This, however, will not, it is probable, take place. M. Champollion, treading in the steps of Belzoni, is likely to effect all that will be done, perhaps all that can. Whatever our readers may think of hieroglyphics, they will agree with us, we are sure, in awarding unqualified praise to the feelings which could prompt such advice from an Italian nobleman of the Roman Catholic persuasion, to the sons of Protestant gentlemen at an English university, as that which concludes the work, and to which we would willingly give place, if we could.

Finally, so much of romance hangs over the valley of the Nile; so many interesting and important facts require, and can only receive, illustration from an exploration of its buried treasures; and the history of man, in his laws, his habits, acts, and learning, is likely to be so improved, that we anxiously await the arrival of Champollion in Europe, fresh from the harvest which he is reaping in the fields of the dead, and, like a giant, bearing in his hands the records of departed ages. Wonderful are the ways of God! In these far distant periods of the church, Christians, believing in a Saviour, who was to be a Prophet like unto Moses, are seeking means for a final triumph over infidelity, in the very land, and amongst the courts of the very house, in which Moses was brought up. Who shall doubt, that the indestructible monuments of Egypt were reared for purposes which even their builders might not comprehend? Surely, the days are coming, when men shall see even as they are seen; prophecy rapidly developing its scheme; people after people, either rising into power through Christian policy, or sinking before the Christian name; and learning and philosophy from every quarter under heaven pouring in a flood of light, to illuminate the dawning splendour of the everlasting day.

ART. III.-Christianity always Progressive; being the Christian Advocate's Publication for the Year 1829. By HUGH JAMES ROSE, B.D. Christian Advocate in the University of Cambridge. London: Rivingtons. 1829. pp. viii. 212. Price 8s. 6d.

ONE of the most effective of those internal evidences, to which the Christian is wont to appeal in support of the truth of the religion of Jesus, is founded upon the extraordinary success which attended its first propagation, and the extensive influence which it now holds, and always has held, among those nations to whom it has been revealed. Opposed to all the natural impulses of the human mind, and striking at the very root of the dearest prejudices, and warmest passions, of

mankind; denounced by the wisest of the heathen philosophers, persecuted by the most powerful of earthly monarchs, despised by Jews, and ridiculed by Gentiles; it nevertheless made its way, by the instrumentality of a few weak and illiterate men, till kings, at length, became servants of the cross, and the pens of the most learned apologists were employed in establishing its pretensions. Whilst, however, the believer looks upon the rapid and extensive progress which the Gospel has made as an irrefragable proof of its divine origin, and argues from thence the eventual fulfilment of the glorious promise, that its light will one day illumine the whole world; the unbeliever would infer, from its want of absolute universality, that it is devoid of all claim to be received as a revelation sent from God. He would infer, that a partial distribution of that heavenly knowledge, which the Gospel affects to teach, is wholly inconsistent with the justice of God; and that its diffusion over comparatively few of the nations of the earth, and the gross immoralities which are practised even where it has taken the deepest root, cannot fairly be reconciled with the interference of Providence in its promulgation.

In answer to these objections much has been written by the most able and eminent divines; and among others by Bishop Butler, in his "Analogy of Religion." In the natural world we discover a system of beneficence, but not of optimism; and the blessings of health and strength, of mental endowments and intellectual faculties, are bestowed in widely differing proportions: and why, therefore, in the world of grace, should differences in the spiritual advantages of mankind be made the subject of cavil and objection? The fact is, that the argument proceeds upon the assumption that a divine revelation must necessarily make its way with wonderful rapidity; and tends to raise expectations in respect to Christianity, which are at once unreasonable and unfair. "In considering the claims of Christianity," as Mr. Rose justly remarks, "it is our business to inquire, rather, whether the tree of life is growing, than whether its growth has been rapid, or whether it has nearly attained its full dimensions, as a hasty judgment may decide that it should have done." p. 13. Since, therefore, the objection in question has never been made the subject of a separate treatise, and some important points in the reply to it have been generally overlooked, he has availed himself of the permission in Mr. Hulse's will to make this ancient cavil the subject of discussion; more especially as it is frequently revived, and the infidel writings of the present day are wholly unworthy of consideration.

There can be no doubt that the Almighty, if he had chosen, could have offered the blessings of the Gospel to the whole world simultaneously, and have enforced its acceptance upon every individual of the sons of men. It is not our business, however, to inquire what the Deity might have done, but what he has done. In this inquiry too,

we are not to forget, that though the seed is sown by a divine hand, its culture is left to human care, or human carelessness.

It is obvious, then, that he who is inquiring, what it is right to expect from Christianity, can never attain to a just solution of the question, while he persists in considering only the high pretensions of the system, and overlooks, whether from prejudice or carelessness, the imperfections of the agents selected for its propagation. We do not expect that the importance of the message will expedite its progress, when we are compelled to rely on the services of an infirm, a tardy, or a treacherous messenger; nor can we, while considering the progress of Christianity, leave out of our calculation, with any semblance of justice, the infirmity, the tardiness, and the treachery of man. We must remember, not only the brief span of human life, and all the changes and chances to which it is subject, but the instability of man's firmest and highest purposes: we must remember, to our shame and confusion, how the very purest and loftiest spirits have been seduced and polluted, by the temptations and, the splendour of earthly ambition or earthly wealth: we must consider, how the best and most righteous plans have been frustrated; sometimes, by failures arising from contingencies beyond the sagacity of man to foresee, and beyond his power to remedy; sometimes, by the baseness and corruption of the agents and instruments themselves.

We must remember, next, that Christianity was not at once to transform the face of the external world; but to take it as it was, and gradually to effect an internal amendment. No miraculous interference of Providence was to put an entire and eternal termination to the ravages of war, the projects of ambition, and the schemes of avarice; nor to pour the light of civilization and of knowledge on the uninstructed savage. This consideration alone would shew that a revelation must inevitably be subject, and that in no small degree, to all the changes and chances which attend the lot of man: that it must long be liable to injuries and retardation, from the dispositions of the rulers of this world; from the prosperity or the desolation of kingdoms; and from the ravages of barbarism. In the earlier stages of the propagation of a religion, more especially, the fate of empires, and the fortunes of war, must influence the fate and the fortunes of the very revelation of God.-Pp. 17, 18.

Under these circumstances, then, the progress of Christianity cannot reasonably be expected to have been otherwise than slow and almost imperceptible. The christian faith was tried, in its infancy, by ten successive persecutions; and while the follower of every other Creed was allowed to enjoy his opinions without fear or molestation, the persevering Christian was dragged to the torture and to death, willing rather to forfeit his existence, than to deny his Redeemer. Nor were these barbarities exercised by the more hardened tyrants alone, the Neros and the Domitians; even the mild and philosophic Antonine could devise a suitable punishment for the obstinacy of a Galilean. The sneer of ridicule, too, and the scoff of contempt, were directed with insidious malice against the humble followers of Jesus. They were designated by the most opprobrious epithets; charged with the most heinous crimes; stigmatized as Atheists; devoted to public anathemas and execrations; misrepresented in their doctrines; and debarred from all intercourse with society and with the world. In addition to all this, the various divisions and heresies which sprang up in the Church were turned with eager ingenuity to the detriment of the Gospel, and the disadvantage of its professors. Against this injustice the voice of reason was raised in vain.

"The name of

Christian," says Justin Martyr, "is applied to every sect professing Christianity, in the same manner as the disciples of the several systems of philosophy are indifferently called philosophers; and, consequently, their divers heretical absurdities are no more chargeable upon Christianity, than the numerous errors of philosophers upon philosophy." With respect to the existence of Heresies, however, as connected with the divine origin of the Gospel, let us hear Mr. Rose :

On the consideration of these strange opinions, these mischievous and widespread errors, there is one reflection, which impresses itself with irresistible force on the mind, and which is closely connected with our present subject. It is the gradual purification of the mind of man from long-cherished errors, and the extreme slowness with which that purification is effected. That these strange dreams and doctrines, however mischievous, and however injurious, were, in themselves, less degrading than the coarser superstition, the debasing idolatry, which they succeeded, cannot be denied. That idolatry had borne sway for countless generations, and it could not, it would seem, at once give way to the pure and simple truth. It was enough that some improvement should be effected; that error, indeed, should succeed, but error less widely removed from the truth. We look back with pity on those who could submit to its influence; but let us remember, that they looked back with equal pity and with equal justice on the errors of their forefathers. But this is the slow and solemn pace, with which alone the truth is enabled to make the circuit of creation. Whatever may be the case of gifted individuals, the multitude will still move at its accustomed pace; and even the great, and the good, and the wise, will, for the most part, be held too fast by circumstances, to advance far beyond their fellows. How, then, can we be unwise enough to listen to the dreams that would persuade us of miraculous advances, to be made in a single generation; how, faithless enough, to question the truth of revelation, because the improvements which it effects do not keep pace with our fancies or our desires? Though, in these latter days, the free course of the Word is not impeded by the dreams of a Cerinthus or a Valentine, the eye of experience may still discern enemies enough to restrain and repress its progress; and ages may yet elapse, before the errors and corruptions which still defile the face of Christianity, and disgrace the name of Christian, may be exhausted and purified.-P. 42-44.

The difficulties, then, with which the Christian Church had to contend, were unquestionably such as to retard its reception among mankind. Yet, in the face of all these impediments, as Gibbon himself allows, the faith of Christ had been preached in every province, and in all the great cities of the Roman Empire, before the close of the third century. In short, wherever civilization flourished, there the fruits of the Gospel were to be found. Our limits will not permit us to follow Mr. Rose through his able investigation of the progress of Christianity during the middle ages. His chief object is, to shew that the difficulties which presented themselves, at this period, to its advancement, were intended, under the directing hand of Providence, to effect its greater and more decisive success, when the gloomy darkness of barbarity and superstition was at length dispelled. The following observations, on the result of the examination, are just and valuable :