commencing in this life, and completed in the life to comein its representations of a multitude of characters, some intended for example, and others for warning-in its descriptions of religious experience--in its exercises of devotion, its prayers, praises, and thanksgivings-in its types, prophecies, and doctrines-in its holy and heavenly law-in its luminous statements respecting the attributes of the Almighty--in its manifold delineations of that Saviour, of whom the patriarchs, the prophets, and the apostles, unite in testifying-we are furnished with an inexhaustible variety of divine instruction, with which the spiritual mind is continually refreshed and nourished, but never satiated.

In accordance with this observation, it only remains for me to adduce, in evidence of the divine origin of the Scriptures, the practical effect which (under the influence of the Spirit) they actually produce: namely, the conversion of sinners, and the sanctification and edification of believers. As these effects are to be attributed primarily to God, as their author, and secondarily to Christianity, as the religious system which he has adapted to these ends, so are they found, in a multitude of instances, to arise immediately out of the use of that holy book, in which christianity is embodied. The Scriptures are able to make wise unto salvation, "through faith which is in Christ Jesus." Such is the declaration of an apostle, and such is the fact. Now, the believer who experiences this effect to be produced in his mind, and is able to trace it to the Bible as the instrumental cause, enjoys an evidence that the Sacred Volume has proceeded from God, which is entirely satisfactory to himself, and of which the most ingenious arguments and cavils will never be able to dispossess him. He finds in that volume a mine of wisdom, from which he is constantly deriving instruction, consolation, and spiritual improvement. He resorts to it as to his daily food; he reverts again and again to the same passages, without any wearisome sense of sameness, and seldom without deriving from them important practical lessons, with which he was before less perfectly acquainted. Thus is he encouraged and strengthened to pursue his Christian course; and the more his knowledge of divine things, and the limits of his own religious experience, are extendedthe more fully is he persuaded that the contents of Scripture are no cunningly devised fables, but celestial truths. He finds in himself a witness of their reality.

It may indeed be observed, that the evidence of the divine origin of Scripture, which the Christian derives from the source now mentioned, is, in some measure, confined to him

self; because he obtains it chiefly by watching the condition and progress of his own mind. But this is not the case altogether; for the tree is known by its fruits. It is matter of external observation, when the sinner is turned from the error of his ways, the proud man humbled, and the Christian character formed. It cannot be concealed from others, when the designed effect of an acquaintance with Scripture is actually produced in the individual; when "the man of God is perfect, thoroughly furnished unto all good works:" nor can any one who entertains a just notion of the moral attributes of the Supreme Being refuse, under such circumstances, to confess that the writings, from the use of which these consequences result, have originated in the power, the wisdom, and the love, of God.

Religious instruction is, indeed, communicated through a variety of channels besides the Scriptures; such as the more modern writings of pious Christians, and especially the ministry of the Gospel. But the good effect produced by these means affords additional strength to the argument now stated; because they are found by experience to be efficacious for the purposes of conversion and edification, only in as much as they present to the mind the truths already revealed to us in the Bible. It is no inconclusive evidence of the divine origin of the Scriptures, that in them we find both the foundation and the boundaries of all secondary means of religious improvement. That the ministry of the Gospel ought to be exercised under the immediate direction of the great Head of the Church, is a principle which will probably be allowed by many pious Christians; yet we are not to forget that, when that ministry is most spiritual in its origin, it is still found to dwell on the declarations of Scripture. The purest gifts of the Spirit, as they are now administered, are almost exclusively directed to the application of those materials which originated in a higher and more plenary operation of the same divine influence. Thus, also, the sentiments which chiefly edify in the writings of modern Christians are precisely those sentiments which, in their original form, have been expressed by prophets and apostles. It is divine truth, as applied to the heart of man by the Spirit of God, which converts, sanctifies, and edifies; and of this divine truth the only authorized record-a record at once original and complete-is the BIBLE.

Let us now briefly recapitulate the argument of the present Essay.

It being an established point, that Christianity is the religion. of God, we are in possession of a strong antecedent probabi

lity that the books, by means of which that religion was appointed to be handed down from generation to generation, are of divine authority.

That the Old Testament was given by inspiration, we learn from the testimonies, whether more or less direct, of Jesus Christ and his apostles.

That the New Testament was also of divine origin, we may therefore conclude, from analogy.

This conclusion is confirmed by the positive evidences which the authentic narrative of the New Testament affords, that the apostles who wrote the greater part of it were inspired; and that their inspiration was of a very exalted kind, we infer from the acknowledged fact that they wrought miracles.

It is highly probable, and under all circumstances nearly certain, that similar endowments were enjoyed by Mark and Luke, the only writers of the New Testament who were not apostles.

Inspiration was bestowed on the writers of Scripture in various measures according to circumstances-yet in such a manner, that the whole contents of the Bible (exclusive of a few passages in his writings, expressly excepted by the apostle Paul) are to be regarded as of divine authority.

If however it be supposed, that, in the composition of certain subordinate parts of their works, some of the sacred writers were left to the unassisted exercise of their natural powers, every thing in the Scriptures essentially connected with religious truth (for the promulgation of which its authors were inspired) is nevertheless unquestionably of divine origin. Lastly, that the Bible was given by inspiration, is plainly indicated by the exact fulfilment of its prophecies; by the purity of its law, and the wisdom of its doctrines; by its wonderful moral harmony, in the midst of almost endless variety; and by its practical effects, as the divinely-appointed means of conversion and religious edification.

Having thus considered some of the principal evidences which evince that the Christian Scriptures have the same divine origin as the revelations which they record, we may henceforth consider the Bible as identified with those revelations; and, in searching for that which has been revealed, we need no longer hesitate in directing our attention to that which is written. I cannot, however, satisfactorily conclude the present disquisition, without offering to the reader's attention, by way of corollary to my argument, a few general propositions.

1. Since the authority of divine revelation is, on the subject

to which it relates, paramount to all other authority, and since the subject of the Christian revelation is religious truth, it follows that, on all questions connected with religious truth, the clear decisions of Scripture are not only sufficient, but final.

2. It is evident that the Scriptures, like every other book, must be interpreted according to the received rules of criticism and philology; but, since they are a divine source of information on all points connected with Christian doctrine, and since the declarations of God are unspeakably superior, in point of validity, to the imaginations of the mind of man, it is equally evident, that we cannot justly apply to the interpretation of Holy Writ, any preconceived and unauthorized opinions of our own on such points. Nothing can be more unreasonable, and nothing more dangerous, than to speculate for ourselves on matters of doctrine, which we have no faculties to discover, and then to sit in judgment on the words of the Almighty himself with the result of our speculations.

3. The doctrines of which we find an account in the Bible, principally relate to the character and designs of God; and therefore it forms no objection against the credibility of any of them, that they are above our comprehension. On the con

trary, that they should be so, might, from the nature of the case, be reasonably expected. God is an infinite Being; the mode of his existence is unsearchable; and the designs of his providence form an endless chain, of which a very few links only are made subject to human observation. How confined, on the other hand, is our understanding! how narrow are the limits of our knowledge! Although our reasoning powers are indeed of high use and importance, when directed to objects within their proper scope, in how great a degree do they fail us, when we attempt to speculate on the "depth of the riches of the wisdom and knowledge of God!" Since, therefore, it has pleased the Supreme Being to communicate to us by revelation certain truths respecting his own character, nature, and designs-while, by the most sacred obligations, we are bound to believe that these things are, it is in no degree surprising that the mode in which they are should be placed beyond the reach of our knowledge and comprehension.

If, moreover, we are told that there are many parts of the Bible which even the learned cannot understand, and some, perhaps, which the wicked have perverted to evil purposes, we may observe, in reply, that in this respect there is an obvious analogy between the written word, and the works of God; for there is much also in the science of nature itself which the

wise are unable to fathom, and which the vicious have misapplied to evil. Nor can it be denied that the difficulties presented to us in Scripture are calculated to serve an excellent purpose. They are useful trials of our faith; useful evidences of our own ignorance. While they teach us that now we see "through a glass darkly," and know but "in part," they may often be the means of exciting us to press forward, with greater diligence, towards that better state of being, in which we shall see "face to face," and "know even as we are known.”

4. Lastly, let it be remembered, that the truths recorded in the Holy Scriptures were communicated to mankind, neither to gratify their curiosity, nor to encourage them in useless speculations on their own metaphysics, or on the nature and designs of God, but to teach them how to live in this world, and to prepare them for the next. Now, as far as relates to these great practical purposes, the Bible, by the simple-hearted and devotional reader, is found to be clear and explicit. While the law of God is so accordant with the conclusions of profound reasoning, that the most enlightened philosophers have yielded to it their willing homage, it is also so plain, that "the wayfaring man, though a fool, shall not err therein." Nor thought we ever to forget that the Spirit of the Lord, by which ed alone the doctrines taught in the Scriptures are rightly opened to the understanding, and effectually applied to the heart, is freely bestowed on all who diligently seek it.

If, then, we would participate in the benefits of divine truth, nothing is so desirable as to approach the volume of inspiration with a humble and teachable mind, and with earnest prayer that its contents may be blessed to the work of our soul's salvation; nothing so reasonable as a conformity with the apostolic injunction, "As new born babes desire the sincere milk of the word, that ye may grow thereby." Were this the disposition with which professing Christians never failed to enter into the examination of revealed truth, how soon would the pride of a false philosophy be extinguished among them, and the angry spirit of polemics subside into a calm! How certainly would be verified, in their experience, the promise of the Lord Jesus, that, if any man do the Father's will, he shall know of the doctrine of Christ whether it be of God!