In affirming the probability of a revelation, the Christian apologist need not go beyond the region of actual facts. He has no occasion to rest his proof on any statement made by a supposed revelation the truth of which is the point at issue. To do so would be to assume the thing which requires to be proved. But facts as they exist, independently of any statements in the Bible, are quite sufficient. Man exists. He is possessed of powers and aspirations which this state of things does not gratify. He is capable of moral action, and there is something within him which affirms that he ought to obey the moral law. Yet its realization by him is of the most imperfect character. Does the actual condition of man afford satisfaction even to the unbeliever, account for it as he may? Is there not a great amount of moral evil in the world? Do not considerable numbers of men, instead of progressing to higher degrees of moral perfection degenerate through various stages of moral corruption? Does not moral evil cause a great amount of physical suffering? Are not vast numbers of men the prey of ignorance and superstition—great evils doubtless, and of which unbelievers heavily complain? In one word, when we contemplate the present condition of mankind, does not the sternest reason affirm that it is inconceivable that this can be the final condition of God’s creative work? Yet these things are no theories but obvious facts, and on the supposition on which we are reasoning, facts in the universe of God. It follows therefore, that facts such as these, when contemplated by reason, establish the probability, nay almost the certainty of a further divine action. Of course this is based on the assumption that there is a wise and holy God who is the author of the universe, but both the opponents and believers in revelation can only argue this subject at all on the supposition that God exists. Any fresh mode of divine action will probably differ from the preceding ones, because man exists as a moral and spiritual being. It is therefore probable that such divine action will be moral rather than physical; or, in other words, the divine purpose of creation includes within it a yet further manifestation of the divine character and perfections. This is what the New Testament affirms to have taken place in the Incarnation. This is my position.