It is, perhaps, because the time when every thing will be explained, is still far distant, that many exaggerate their doubts, and often confound them with a decided incredulity. I form to my imagination, a solemn period, when the inhabitants of the earth will be instructed in the mysteries of their nature and the secrets of futurity; and that some signal phœnomenon will mark the awful day proper to fix our attention; and I am intimately persuaded, that, in such a moment, the men most indifferent about religion will appear dismayed, and even recognize that what they took for conviction, was but a wavering opinion, only supported by self-love and a desire of distinction. At the same time that I form this judgment of the pretended incredulity of several persons, I will venture a reflection of a different kind: it is, that superficial faith in the existence of God, and the opinions which depend on it, is not equivalent in effect to doubt retained in proper bounds; and perhaps, if these bounds were determined, the belief of one class of society would be less wavering. I anticipate another objection; those doubts, some may say, those doubts which so many men cannot smother, are they not an argument against the existence of a God? for a Powerful Being, such as we suppose Him, could have inspired a general confidence in that noble truth; He needed not to have recourse to supernatural means; His will was sufficient. I confess, that we can easily add, in imagination, several degrees to our knowledge and happiness; but that condition of our nature, of which the cause is unknown, can never be contrary to the idea of the existence of a God: all is limited in our physical properties and in our moral faculties; but within these confines we see the work of a Supreme Intelligence, and we discover every instant the traces of a divine hand, sufficiently obvious to direct our opinions. Unstable reasoning, concerning what we should be, can never weaken the distinct consequences which arise from what we are.