We have little doubt in our own minds that the ultimately converging though, it may be, transiently discrepant conclusions of the sciences of philology, ethnology, and geology (in all of which we may rest assured great discoveries are yet to be made) will tend to harmonise with the ultimate results of a more thorough study of the records of the race as contained in the book of Revelation. Let us be permitted to imagine one example of such possible harmony. We think that the philologist may engage to make out, on the strictest principles of induction, from the tenacity with which all communities cling to their language, and the slow observed rate of change by which they alter; by which Anglo-Saxon, for example has become English*, Latin Italian, and ancient Greek modern (though these languages have been affected by every conceivable cause of variation and depravation); that it would require hundreds of thousands, nay millions, of years to account for the production, by known natural causes, of the vast multitude of totally distinct languages, and tens of thousands of dialects, which man now utters. On the other hand, the geologist is more and more persuaded of comparatively recent origin of the human race. What, then, is to harmonise these conflicting statements? Will it not be curious if it should turn out that nothing can possibly harmonise them but the statement of Genesis, that in order to prevent the natural tendency of the race to accumulate on one spot and facilitate their dispersion and destined occupancy of the globe, a preternatural intervention expedited the operation of the causes which would gradually have given birth to distinct languages? Of the probability of this intervention, some profound philologist have, on scientific grounds alone, expressed their conviction. But in all such matters, what we plead for is only--patience; we wish not to dogmatise; all we ask is, a philosophic abstinence from dogmatism. In relation to many difficulties, what is now a reasonable exercise of faith may one day be rewarded by a knowledge which on those particular points may terminate it. And, in such ways, it is surely conceivable that a great part of the objections against Revelation may, in time, disappear; and, though other objections may be the result of the progress of the other sciences or the origination of new, the solution of previous objections, together with the additions to the evidences of Christianity, external and internal, which the study of history and of the Scriptures may supply, and the still brighter light cast by the progress of Christianity and the fulfilment of its prophecies, may inspire increasing confidence that the new objections are also destined to yield to similar solvents. Meanwhile, such new difficulties, and those more awful and gigantic shadows which we have no reason to believe will ever be chased from the sacred page,--mysteries which probably could not be