sible in letter and symbol. They resemble the finite in an ambitious determination to represent the infinite; whereas the Bible represents the infinite in a condescending endeavour to find expression in the finite. The Bible is a perpetual beginning, rich in its immediate satisfactions, but richer still in its) promises. Through every revelation there is a hint of another revelation yet to come. The Bible has a wonderful firmament, out of which the light comes, and the rain, and from which the key of heaven may at any moment drop. Its earth is very legible: its firmament is an eternal mystery. Is this, then, the kind of book which is presumably worthy of a high origin? In this reserve of power has it any resemblance to the book of physical nature? In Bashan are there not more acorns than oaks? Under quiet exteriors are there any fierce energies? Is there anywhere a sign of exhaustion, as if the creation were almost equal to the Creator? Completeness may be a sign of weakness. Omnipotence has no | final line. When the artist says that he can add nothing further to his picture, he confesses the limitation of his power: the attainment of his ideal is the signature of his weakness. The Bible is full of gaps, of unfinished pictures, of jagged and broken outlines; in the artistic sense of the word there is no perfection, the question is whether there is sufficient astronomic force to overcome all surface inequalities, and to secure the velocity which is rest, and the friction which is light. The theologian must determine this, rather than the critic.

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2. The Bible grapples with the highest subjects which can engage the attention of mankind. A professedly inspired book treating of mere trifles, or of points which are but of secondary interest, would have been the very cruelty of irony. The Bible advances instantly to the highest lines of spiritual inquiry: God, creation, invisible worlds, sin, death, immortality, are its familiar themes. But more important than the fact of its grappling with such subjects, is its peculiar method of treating them. Its approach (so to speak) is invariably from the higher side the Bible reveals, it does not suggest; it declares, it does not investigate; all the surprise is on the side of the reader, never on the side of the writer. Looked at in the light of presumptive inspiration, this is precisely the proper result. If God has spoken at all, He must have spoken positively and authoritatively. The tone of the Bible is emphatically immodest and exaggerated, if it is the tone of mere inquirers or speculators; on the other hand it is the only tone (so far as we can judge) that befits the supremacy and condescension of God. The imperative mood which is seemly in a king, is brusque in an equal and impertinent in an inferior. This is the mood of the Bible. Though its subjects are innumerable there is no incertitude in its statement of any one of them; more, indeed, might have been stated as it appears to our impatience, but more may mean less, as excess of light is equivalent to darkness. The Bible tone is such as befits inspiration; but it is an obvious and fatal

mistake if it is vox et preterea nihil. Even ordinary men may secure respect when they speak subjunctively; but when they speak imperatively they become ridiculous and contemptible. It is not difficult to distinguish between a bray and a roar.

The precision and weight of the tone will be seen to be the more remarkable when the peculiarity of the revelation is considered. The Bible seems to have a line without a limit. In nature, we seem to be bounded by the horizon; yet who has measured its diameter, or laid his hand upon the skyline? We move towards it, yet we never get away from the centre. It is the same with the divine revelation. Its sky-line recedes as we advance. The limit is visible yet unapproachable. We can get to the end of the chapters, yet we never get to the end of the book. The Bible combines a wide liberty with a conspicuous and sacred law of trespass. Its words of promise are rich in incentive and solace; thus:-"I have many things to say unto you, but ye cannot bear them now;" "We know in part, and we prophesy in part, but when that which is perfect is come, then that which is in part shall be done away;" "It doth not yet appear what we shall be;" "Hereafter ye shall see;" "When Christ, who is our life, shall appear, then shall ye also appear with Him in glory." By such words (were there no other) the Bible separates itself from all other books which claim to convey such sacred communications.

3. Not only does the Bible grapple with the great

est subjects, and pronounce upon them with dogmatic precision and emphasis, it so discloses its subjects as to demand the interest of all nations through all time. The Bible insists upon being the book of the whole world. It does this, too, in a very wonderful manner. At first it makes no claim as to circulation. By-andby it becomes a book of much importance to a particular people. Farther on, its language increases in copiousness and boldness. Finally, it declares its leaves to be for the healing of the nations. The change of tone as between the Old Testament and the New is one of the most remarkable phenomena in all literature. There is a steady, though often imperceptible, movement from the local to the universal : in the Old Testament there is an antiquity which makes one solemn; so gigantic, so silent, so irreparable, are the ruins of empire, ritual, and fortune; there we find the thick moss, the biting canker, the seal of death; and all this strangely interspersed with beauty which must live for ever: in the New Testament there is all the stir of modern life,-enterprise, revolution, progress ;-men are moving from land to land, speaking all languages, publishing one name, and bearing one grim symbol. Is such a movement in keeping with the presumptive inspiration of the book? The Old Testament having reached the height of sublimity, what eminence remained for the New? After thunder and pomp, resounding trumpets and tramp of mailed men, there came gentleness and beauty, purity and nobleness, pardon and love. Is such a line of development in keeping with the presump

tive inspiration of the book? What could be more daring than to displace a soldier by a missionary? This is an anti-climax in history, unless, indeed, it be "the foolishness of God."

Looking at great breadths of history it is evident that the believers in the Abesta, the Veda, and even the Koran, have not been careful to create a system of world-wide propagation of their respective faiths. Little beyond a military spasm in the case of the last of them has been attempted in this direction. But the believers in the Bible have been impelled to translate it into all languages and to send it into all regions. The Bible has, as a mere matter of fact, forced its way where no other book has ever gone; and as for the variety of intellect which it has interested in its fortunes, no other writing can bear comparison with it. The coldest and the most ardent temperaments have alike sought to extend its influence the richest learning and the most splendid eloquence have felt honoured in its service; and the most valorous men have hazarded their lives to publish its contents in hostile lands. They have done this because of the effect of Bible teaching upon their hearts; necessity was laid upon them; and out of this necessity came their highest joy. Such facts, which can be verified without trouble, show how true it is that the Bible so discloses its subjects as to claim the homage of all nations through all time. This consideration is evidently of some value as a practical test of the presumptive inspiration of the book. nature be recalled as a witness, we shall be told that

If