Mark also the intellect discoverable in the perfect harmony and unity of its object. It was not composed in a single age, but in the progress of sixteen hundred years, and during a period in which the views and opinions of men were in a state of great fluctuation. It was not written by one man, but a great variety of men-men in different classes of human society-men imbued with different prejudices-unlettered men, and men of science. They wrote, too, upon subjects on which men are specially prone to differ. Most of the writers also were entirely unknown to one another. And yet there is the same great outline-there are the same principles, and the same great object and end. Every thing is so harmonious throughout the whole book, that, did you not know otherwise, but for the variation in style and circumstance, you might naturally suppose it came from the same pen. The instances of apparent disagreement among the different writers of the sacred volume, and of apparent contradiction in the same writers, are found on inquiry, to be no disagreement in reality, but rather a confirmation of their substantial harmony. There has been some governing and strong intelligence presiding over these successive narratives and instructions. One grand design, one undivided system of truth and duty, redemption and retribution, runs through the whole.

But more than all, does the intellectual superiority of the Scriptures appear in the elevation and

grandeur of the design itself. Let a man set down to the perusal of this book, from beginning to end, as he would study a tragedy, or epic poem, and he will discover traces of a plan which, in its commencement, progress, filling up, close and catastrophe, exhibits powers of a most original and inventive genius. It carries you back into the ages of eternity, and developes its original purpose at a time when "there were no depths, and no fountains of water, and before ever the earth was.” The theatre of this wonderful drama is this extended and beautiful earth; the great actors in it, the three glorious Persons in the ever-blessed Godhead, angels and men; the spectators, all intelligent existencies; the time, from the primeval creation down to the period when time shall be lost in eternity; the interests at stake, the well being of every son and daughter of Adam; the events disclosed, the apostacy of angels and men -the predicted Seed of the woman waging war upon the kingdom of darkness-the special vocation of a people from whom the Messiah was to be descended-the fearful revolution of empires, and the rapid changes in human affairs with- a view to his advent-his wonderful incarnation, and more wonderful character, God and man mysteriously united-his death and sacrifice on the cross as a satisfaction to divine justice for the sins of men-the descent of the Holy Spirit-the progressive conflict between light and darkness, holiness and sin-the apparently doubtful issue-the

ultimate triumph of the Mighty Redeemer-the resurrection from the dead on the last day-the final judgment—the sentence pronounced, and executed the heavens passing away—the elements melting the earth burnt up-the perfections of the Deity gradually and progressively unfolded, and the everlasting song, "Salvation to him that sitteth upon the throne, and to the Lamb!" Such is the Bible as an index of thought and intelligence. Has it not in this respect a legitimate claim to superiority?

Permit me also to enquire, IS THERE NOT EVIDENCE THAT THE BIBLE IS NOT THE WORK OF MAN? Whence is this intellectual superiority? Whence is it that the herdsmen, and fishermen, and tentmakers of Judea have given a book to the world which is so superior to all the productions of human genius and learning, so undivided and unique in its object, and in its design so unutterably grand and elevated? What presiding genius, what master-mind was it, that controlled and propelled them at every step? If the greatness of the cause may be ascertained from the greatness of the effect, is not this book, as a mere intellectual effort, inexplicable upon any other supposition, than that it is of divine original? Does not the light that emanates from these pages proceed from the great Fountain and eternal source of knowledge? Is it not the production of the Infinite Mind? Is it not impossible that it should have been the result of human invention? Is it not utterly beyond the

grasp of man? Has it not an elevation of thought, a vigour, an extent, a greatness of conception which make the proudest efforts of human genius melt away like an untimely birth, and which bears on the face of it the intelligence and signature of heaven?

Who is the author of a book all whose aims and tendencies are so full of kindness? Does the benevolence of the Bible look like the work of man? It was the remark of the celebrated Madam De Stael, that she desired no other evidence of the truth of Christianity, than the Lord's Prayer. It is indeed the archetype of all appropriate supplication. And this prayer is but an epitome of the benevolent spirit that breathes throughout the New Testament. In no instance does the Bible exert an influence which a benevolent spirit would desire to repress. And does not this form a strong presumption in favour of its divine original? Can a work which bears so prominently the marks of kindness and mercy, be rationally attributed to human artifice and pious fraud? When the captious and foolish Pharisees saw the Saviour heal the demoniac, they preposterously said, "This fellow doth cast out devils by Beelzebub, the Prince of devils. But Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to destruction; and every city, or house divided against itself shall not stand. And if Satan cast out Satan, he is divided against himself." To suppose that

such a book were a fabrication, were to suppose that falsehood is the fruit of goodness, and that the kingdom of darkness is divided against itself. The design to impose such a volume upon the world could originate from no other than the worst forms of human wickedness. And who can believe that a book of such a benevolent character had such an origin? The Bible professes to be a teacher sent from God. As God is benevolent and holy in his nature, every thing that proceeds from him must be benevolent and holy in its tendency, and produce holiness and happiness as its fruits. And does not the benevolent tendency of this book sustain its claims to this divine origin? Can its benevolent character be accounted for, without allowing its claims to divine inspiration? It is true that "we allow great excellence to what is contained in many books which no one supposes to be inspired;" but is not the excellence of their precepts and doctrines derived from the Bible; and where is there a book of unalloyed, unmingled excellence except this, and such as owe their excellencies to this origin? Does not the Bible do honour to a divine Author? Is it not destined to accomplish all the purposes which an infinitely benevolent mind desires to accomplish?

And whence is its universal adaptation to the character and condition of our race, except from Him who knew how to reveal a system of truth and grace fitted to universal humanity? There have been here and there men who were so much