It has been thought to be a positive argument against revelation, that its evidences are not adequate, and that it is not universally known and believed. But the argument amounts to just this, that God would not bestow on us any favor, except in such a mode and degree as we thought best, and did exactly the same for everybody else. Such a notion, all analogy contradicts. I. _Men act in their most important concerns on doubtful evidence._ =1.= It is often absolutely _impossible_ to say which of two modes of acting will give most pleasure or profit. =2.= If it were possible, we cannot know what changes temper, satiety, ill health, &c. might produce, so as to destroy our pleasure. =3.= We cannot foresee what accidents may cut it all off. =4.= Strong objections and difficulties may attach to the course of action we adopt, which yet all would admit ought not to deter us. =5.= We may, after all, be deceived by appearances, or by our passions, &c. =6.= Men think it reasonable to engage in pursuit of advantage, even when the probabilities of success are against them. II. _As to the light of Christianity not being universal._ =1.= Temporal good is enjoyed in very different degrees even among creatures of the same species. =2.= Yet it is certain that God governs. =3.= We may prudently or imprudently use our good things. =4.= The Jewish religion was not universal. =5.= If it be _intended_ that Christianity should be a small light, shining in a great and wide-spread darkness, it would be perfectly uniform with other parts of God’s providence. =6.= If some have Christianity so corrupted, and interpolated, as to cause thoughtful persons to doubt it, as is the case in some countries; and if, where it is the purest, some learn much less from it than they might, there are manifest parallels in God’s natural dispensations. =7.= No more is expected of any one, than is equitable under his circumstances. =8.= Every one is bound to get rid of his ignorance, as far as he can, and to instruct his neighbor. =9.= If revelation _were_ universal, in extent and degree, different understandings, educations, tempers, length of lives, and outward advantages, would soon make the knowledge of it as different as it is at present. III. _Practical reflections._ _First._ That the evidence of religion is not such as unavoidably to convince all, may be part of our probation. =1.= It gives scope for a wise or vicious use of our understanding. Just as is the case in common affairs. =2.= Intellectual inattention to so serious a matter, is as immoral, as disobedience after conviction of the truth. _Secondly._ If the evidence is really doubtful, it puts us on probation.