liberty, government, laws.
The Deity hath not touched the order of nature in vain. The Jewish
religion produced great and permanent effects; the Christian religion
hath done the same. It hath disposed the world to amendment: it hath put
things in a train. It is by no means improbable that it may become
universal; and that the world may continue in that stage so long as that
the duration of its reign may bear a vast proportion to the time of its
partial influence.

When we argue concerning Christianity, that it must necessarily be true
because it is beneficial, we go, perhaps, too far on one side; and we
certainly go too far on the other when we conclude that it must be false
because it is not so efficacious as we could have supposed. The question
of its truth is to be tried upon its proper evidence, without deferring
much to this sort of argument on either side. "The evidence," as Bishop
Butler hath rightly observed, "depends upon the judgment we form of
human conduct, under given circumstances, of which it may be presumed
that we know something; the objection stands upon the supposed conduct
of the Deity, under relations with which we are not acquainted."

What would be the real effect of that overpowering evidence which our
adversaries require in a revelation it is difficult foretell; at least
we must speak of it as of a dispensation which we have no experience.
Some consequences, however, would, it is probable, attend this economy,
which do not seem to befit a revelation that proceeded from God. One is,
that irresistible proof would restrain the voluntary powers too much;
would not answer the purpose of trial and probation; would call for no
exercise of candour, seriousness, humility, inquiry, no submission of
passion, interests, and prejudices, to moral evidence and to probable
truth; no habits of reflection; none of that previous desire to learn
and to obey the will of God, which forms perhaps the test of the
virtuous principle, and which induces men to attend, with care and
reverence, to every credible intimation of that will, and to resign
present advantages and present pleasures to every reasonable expectation
of propitiating his favour. "Men's moral probation may be, whether they
will take due care to inform themselves by impartial consideration; and,
afterwards, whether they will act, as the case requires, upon the
evidence which they have. And this we find by experience is often our
probation in our temporal