t until after the Holy Birth. There
is nothing unreasonable here; every step is previously credible: and
invention's self would be puzzled to devise a better scheme. The
Virgin-born would thus be a link between God and man, the great
Mediator: his natures would fulfil every condition required of their
double and their intimate conjunction. He would have arrived at humanity
without its gross beginnings, and have veiled his Godhead for a while in
a pure though mortal tenement. He would have participated in all the
tenderness of woman's nature, and thus have reached the keenest
sensibilities of men.

Themes such as these are inexhaustible: and I am perpetually conscious
of so much left unsaid, that at every section I seem to have said next
to nothing. Nevertheless, let it go; the good seed yet shall germinate.
"Cast thy bread upon the waters, and thou shall find it after many
days."

It may to some minds be a desideratum, to allude to the anterior
probability that God should come in the flesh. Much of this has been
anticipated under the head of Visible Deity and elsewhere; as this
treatise is so short, one may reasonably expect every reader to take it
in regular course. For additional considerations: the Benevolent Maker
would hardly leave his creatures to perish, without one word of warning
or one gleam of knowledge. The question of the Bible is considered
further on: but exclusively of written rules and dogmas, it was likely
that Our Father should commission chosen servants of his own, orally to
teach and admonish; because it would be in accordance with man's
reasonable nature, that he should best and easiest learn from the
teaching his brethren. So then, after all lesser ambassadors had failed,
it was to be expected that He should send the highest one of all,
saying, "They will reverence my Son." We know that this really did occur
by innumerable proofs, and wonderful signs posterior: and now, after the
event, we discern it to have been anteriorly probable.

It was also probable in another light. This world is a world of
incarnations; nothing has a real and potential existence, which is not
embodied in some form. A theory is nothing; if no personal philosopher,
no sect, or school of learners, takes it up. An opinion is mere air;
without the multitude to give it all the force of a mighty wind. An
idea is mere spiritual light; if unclad in deeds, or in words written or
spoken. So, also, of the Godhead: He would be like