od which will bear the test of a close examination as to
their reality. We think, too, that it is destructive of the personality
of either God, or man, or both, and thus does away with all real relation
between the two.

Before proceeding to the investigation of what we mean by a revelation,
we will endeavour to answer an objection which may be raised. It may be
alleged that, if a true knowledge of God is of such great consequence to
man, it appears strange that such differing opinions should have been
held on the subject, and that God's revelation--on the supposition that
there is one--should not have been more extensively promulgated, and
declared with more irresistible evidence. There is no doubt a difficulty
here. It does not however attach _especially_ to the subject of a
revelation; but meets us at all points, when we consider the unequal
distribution of the blessings of nature. Why many persons should be
destitute of the advantages which others enjoy, and why some should pass
a life of suffering, while others are surrounded with every comfort, are
questions which naturally arise in the minds of reflecting men, but which
have hitherto remained without full and satisfactory answers. He who
would give a complete reply must have clearer views, than have yet been
obtained, with regard to the origin of evil. It may be observed too
that, on the supposition that the Bible is a real revelation from God,
and bearing in mind the vast number of the human race to whom it has
already been given, and its capability of future communication, it far
more nearly meets the difficulty, than abstruse speculations respecting
the Deity, which can scarcely be apprehended even by philosophers, and
which are to the mass wholly unintelligible.

* * * * *

2. Let us now examine _the conditions under which a revelation may be
expected to be given to the original recipients_.

It may be observed in the first place that a revelation _must possess
some distinctive character_. Even, if it should turn out that there is
no such thing in reality at all, at least the notion which we form in our
minds must possess such points of difference as to distinguish it from
all other notions. It appears needful to bear this in mind, obvious
though it is, because there are not a few, in the present day, who
deprive the word, revelation, of nearly all the distinguishing features
which have commonly been supposed to at