If Christianity be regarded as a providential instrument the melioration of mankind, its progress and diffusion that of other causes by which human life is improved diversity is not greater, nor the advance more slow, in than we find it to be in learning, liberty, government, laws.  The Deity hath not touched the order of nature in vain.  The Jewish religion produced great and permanent effects; the Christian religion hath done the same.  It hath disposed the world to amendment:  it hath put things in a train.  It is by no means improbable that it may become universal; and that the world may continue in that stage so long as that the duration of its reign may bear a vast proportion to the time of its partial influence.

When we argue concerning Christianity, that it must necessarily be true because it is beneficial, we go, perhaps, too far on one side; and we certainly go too far on the other when we conclude that it must be false because it is not so efficacious as we could have supposed.  The question of its truth is to be tried upon its proper evidence, without deferring much to this sort of argument on either side.  “The evidence,” as Bishop Butler hath rightly observed, “depends upon the judgment we form of human conduct, under given circumstances, of which it may be presumed that we know something; the objection stands upon the supposed conduct of the Deity, under relations with which we are not acquainted.”

What would be the real effect of that overpowering evidence which our adversaries require in a revelation it is difficult foretell; at least we must speak of it as of a dispensation which we have no experience.  Some consequences, however, would, it is probable, attend this economy, which do not seem to befit a revelation that proceeded from God.  One is, that irresistible proof would restrain the voluntary powers too much; would not answer the purpose of trial and probation; would call for no exercise of candour, seriousness, humility, inquiry, no submission of passion, interests, and prejudices, to moral evidence and to probable truth; no habits of reflection; none of that previous desire to learn and to obey the will of God, which forms perhaps the test of the virtuous principle, and which induces men to attend, with care and reverence, to every credible intimation of that will, and to resign present advantages and present pleasures to every reasonable expectation of propitiating his favour.  “Men’s moral probation may be, whether they will take due care to inform themselves by impartial consideration; and, afterwards, whether they will act, as the case requires, upon the evidence which they have.  And this we find by experience is often our probation in our temporal capacity.” (Butler’s Analogy, part ii. c. 6.)