world, those who were not witnesses of his incarnation, must have received the revelation on exactly the same evidence as declares it to us now; that is, on human testimony. If the eighteenth century were substituted for the age of Augustus, if any country of the world were substituted for Judea, all but the comparatively few inhabitants of that country which might be chosen for the scene of his appearance, must receive by report what they could not possibly learn from ocular demonstration. So that the assertion sometimes hazarded, that if God made a revelation at all, he would render its truth indisputable to every individual, is to assume the fact in question; to assume that Christianity is not true; since it is impossible that such a revelation as that of the Gospel should be communicated in any other way than that in which we have actually received it.

Will it be argued, that for that very reason Christianity cannot be true? Surely not. Because as the sort of evidence which assures us of

Christ's incarnation is the same evidence as that on which we act in every other concern of life, it may reasonably be taken as the proper evidence of religion. In order to be certain of the existence of America or India, I do not require the countries to be set before my eyes; it is enough if I possess the testimony of those who have visited and seen them. Indeed, there are few affairs of common life in which we are not obliged to shape our course, as best we may, through conflicting testimony. Here there is no conflicting testimony. I am not aware that any counter-evidence can be adduced against the multiplicity of proofs in favour of Christianity. No one is able, no one pretends to be able to deny any one of the facts brought forward in the preceding chapters. Nor can any facts be alleged against them. Nothing can be alleged except the supposed improbability of this or of any other revelation; a ground of argument which we at once perceive it must be extremely dangerous to admit in opposition to positive circumstances, even if

the argument were stronger in itself than it has appeared to be on reasonable consideration".

2. But, further, the very fact that the proofs of Christianity are to be sought with pains and ascertained by diligent inquiry, is in favour of its truth, because it is a fact which harmonizes with the general character of the divine government.

This is manifest, on the most superficial view. The truth which forced itself upon the mind of the heathen poet, whilst contemplating the labours of agriculture, and the obstacles which impede their success:

PATER IPSE colendi

Haud facilem esse viam voluit:

Nec torpere gravi passus sua regna veterno 3;

is a truth which meets us at every turn in our survey of the world.

Without experi

ence, we should doubtless consider it improbable that so large a proportion of life would

2 See ch. ix.

3 Virg. Georg. i. 121.

be occupied in obtaining such education as is necessary to the useful employment of the remainder. Yet we do not, on this account, suppose it to be the design of God that men should not improve their faculties by education. Without experience, again, we should hardly be led to imagine that by far the greatest portion of the human race, in every age, and country, and state of civilization, would be obliged to devote their time to the providing of food and clothing. We should expect that wants so universal and so indispensable would be supplied in some easier manner. Yet no one is guilty of the absurdity of arguing, that if God had intended his creatures to be fed and clothed, he would have rendered food and raiment more readily procurable. It seems to me no way more extraordinary, that men must study the proofs of religion in order to be convinced of its divine authority, or the nature of religion in order to live conformably to it; than that a man must think, and forecast, and labour through at least

twelve months, before he can procure for himself the materials of a day's clothing, or of a single meal suited to a state of civilization.

The metals and other mineral productions so useful, and almost indispensable to mankind; the sciences by which their nature is so highly improved ;—and in particular the knowledge of medicine, which is often necessary to preserve and continue their existence;-are all obvious instances of the late discovery and tedious or difficult acquisition of things in the highest degree desirable to man; and fully justify the conclusion, that if pains must be used for the right understanding of religion, nothing appears in that dispensation contrary to the usual and acknowledged system of Divine Providence.

3. I shall only observe further, that to argue as if the proofs of a revelation must necessarily be intuitive or self-evident, is to assume that man is not, and cannot be placed in a state of probation. If he is in such a state, he may be