d not see fit to show himself. We must find him
wherever we find man, approving or disapproving. This is just what we do
in the Bible. We do it in no other book. But let us ever remember that
all that is wicked had its origin with wicked men and demons, and that
the Divine Being, with all his attributes, appears in the foreground in
all his relations to men and their conduct, as the grand Bible picture
shining out through all the darkness and gloom, surrounded with the
virtues and noble deeds of all his worshipers, and that he is building
up and throwing down as his righteous judgment approves or disapproves.
This revelation of God is like the sun at noonday bursting through dark
and heavy clouds and blessing the earth with its rays. In making this
revelation, which is related negatively or affirmatively to all there is
in human history, God saw fit to communicate his will through man, and
in his own language, except in the gift of the great charter of the
national existence of the children of Israel and the great foundation
truth of the church of God. These he uttered with his own wonderful
voice.

Was it reasonable to expect a revelation from God? Is it necessary to
the greatest good of the greatest number? If so, it is a thought at once
involving the moral character of God and necessitating a revelation of
himself. In answering these questions intelligently we must look after
the demands for such a communication. Where shall we find them? Answer,
in the wants of our humanity. Here two kinds of light are needed for two
pair of eyes in order that we may be happy in two respects. First,
physical light for the physical eyes, in order to the enjoyment of
physical life in a material world. Second, the light of knowledge for
the eyes of the understanding, in order to the enjoyment of spiritual
life in a spiritual world. It is universally conceded that there are
means provided in nature to meet man's physical wants and adaptations
that manifest the wisdom that belongs to God; also, that it would have
been the work of a demon to create man with these wants, like so many
empty vessels, without any provision to satisfy or fill them. Without
those supplies our suffering would be great and our wretchedness
unendurable. Is there no liability to mental suffering? Are there no
spiritual wants consequent upon the nature of mind?

Is it not unreasonable to allow that "Infinite wisdom" provided for all
our physical wants and left our