Such being the views of the writers of the New Testament on this subject, the whole of those objections, as far as they are founded on the assertion that revelation is intended to remedy the failure of God’s creative purpose, fall to the ground. My present supposition is that I am reasoning with believers in theism. If God has gradually evolved creation, each successive stage of the evolution forms a part of one great and comprehensive whole. At each stage the work is incomplete, but its incompleteness is no proof of failure. A period has existed when the only beings in the world were devoid of rationality. If an objector could have contemplated it in this stage, he might have urged that the plan of creation was a failure, while in reality it was only incomplete. Man came in at the next stage of the great design. The next stage, according to the New Testament, is the Incarnation of the Son of God, intended as a higher manifestation of the moral glories of the Creator for the purpose of raising man to a higher moral and spiritual elevation. To the attainment of this purpose all the previous events in man’s history have been made subservient. Surely those persons with whom I am reasoning ought to be the last to object that there is anything inconsistent with the divine character in such a gradual unfolding of the divine purposes. We might as well object that every advancing stage of the great design of Creation was introduced to remedy a preceding defect as assert that Christianity originated in this cause. The world was in a most unfinished state when it was only tenanted by the lower forms of life, and great fault might have been found with its construction. But a higher came, and a higher, then man, then Christ our Lord, the second Adam, as St. Paul designates him, “from heaven heavenly.” Whatever may have been the assertions of certain classes of theologians who have attempted to fathom the divine mind by their own short sounding line, the sacred writers take no narrow view of the purposes of the Incarnation. It is declared that they will be realized in the yet distant future, towards which consummation they are gradually being carried out in time. It follows, therefore, that the New Testament affirms that a purpose is consistently carried out in the history of redemption far different from that which has been here placed before us as the assumptions of Ecclesiastical Christianity. The author has placed these in their most objectionable form; and if Christian apologists have affirmed on such premises as those above stated that a divine interposition was rendered probable, I shall not attempt to defend them. To establish the probability of a revelation additional to that afforded by creation we have no occasion to appeal to theories, but to facts.