If a revelation from heaven of which no person could feel the smallest doubt were to dispel the mists that now hang over metaphysical subjects, were to explain the nature and structure of mind, the affections and essences of all substances, the mode in which the Supreme Being operates in the works of the creation, and the whole plan and scheme of the Universe, such an accession of knowledge so obtained, instead of giving additional vigour and activity to the human mind, would in all probability tend to repress future exertion and to damp the soaring wings of intellect. For this reason I have never considered the doubts and difficulties that involve some parts of the sacred writings as any ardent against their divine original. The Supreme Being might, undoubtedly, have accompanied his revelations to man by such a succession of miracles, and of such a nature, as would have produced universal overpowering conviction and have put an end at once to all hesitation and discussion. But weak as our reason is to comprehend the plans of the great Creator, it is yet sufficiently strong to see the most striking objections to such a revelation. From the little we know of the structure of the human understanding, we must be convinced that an overpowering conviction of this kind, instead of tending to the improvement and moral amelioration of man, would act like the touch of a torpedo on all intellectual exertion and would almost put an end to the existence of virtue. If the scriptural denunciations of eternal punishment were brought home with the same certainty to every man's mind as that the night will follow the day, this one vast and gloomy idea would take such full possession of the human faculties as to leave no room for any other conceptions, the external actions of men would be all nearly alike, virtuous conduct would be no indication of virtuous disposition, vice and virtue would be blended together in one common mass, and though the all-seeing eye of God might distinguish them they must necessarily make the same impressions on man, who can judge only from external appearances. Under such a dispensation, it is difficult to conceive how human beings could be formed to a detestation of moral evil, and a love and admiration of God, and of moral excellence.