of either God, or man, or both, and thus does away with all real relation between the two. Before proceeding to the investigation of what we mean by a revelation, we will endeavour to answer an objection which may be raised. It may be alleged that, if a true knowledge of God is of such great consequence to man, it appears strange that such differing opinions should have been held on the subject, and that God’s revelation—on the supposition that there is one—should not have been more extensively promulgated, and declared with more irresistible evidence. There is no doubt a difficulty here. It does not however attach _especially_ to the subject of a revelation; but meets us at all points, when we consider the unequal distribution of the blessings of nature. Why many persons should be destitute of the advantages which others enjoy, and why some should pass a life of suffering, while others are surrounded with every comfort, are questions which naturally arise in the minds of reflecting men, but which have hitherto remained without full and satisfactory answers. He who would give a complete reply must have clearer views, than have yet been obtained, with regard to the origin of evil. It may be observed too that, on the supposition that the Bible is a real revelation from God, and bearing in mind the vast number of the human race to whom it has already been given, and its capability of future communication, it far more nearly meets the difficulty, than abstruse speculations respecting the Deity, which can scarcely be apprehended even by philosophers, and which are to the mass wholly unintelligible. * * * * * 2. Let us now examine _the conditions under which a revelation may be expected to be given to the original recipients_.