No infallible revelation could be of any practical use to any person unless all the circumstances connected with it were infallible. The language in which it is written must be infallible; the person receiving it must be infallible; and the reader, or his understanding, must also be infallible. But, as no such state of things has ever existed, it follows that no infallible revelation has ever been given to man, and is absolutely impracticable. VII. NO DIVINE REVELATION WITHOUT A SERIES OF MIRACLES. A divine revelation must be miraculously inspired; and then it must be miraculously preserved from the slightest alteration by the translator or the transcriber, and from any error on the part of the printer. And, finally, the reader's mind and understanding and judgment must be miraculously guarded from any mistake or misunderstanding or wrong conclusions relative to every text in the book. Otherwise there is no absolute certainty that the revelation is a true one, or superior to s mere human production. VIII. OUR MORAL AND RELIGIOUS DUTIES CAN NOT BE LEARNED FROM ANY BIBLE OR REVELATION. A critical investigation of the matter will show that our moral and religious duties are not half of them enumerated in the Bible; and to suppose that God would reveal only a portion of them, and leave us in the dark with respect to others, and compel us to find them out by chance and conjecture, is to trifle with Omniscience, and assume that he is short-sighted and imperfect. IX. NO MORAL DUTY CLEARLY DEFINED BY THE BIBLE. As the circumstances of each case of moral duty differ from every other case, so our courses of action must be different. Hence revelation, to be of any practical use, should have foreseen those circumstances, pointed them out, and instructed us how to act in the case. But this is not done in any case. We will illustrate: We are enjoined by the Bible to "bring up a child in the way he should go;" but that way is not pointed out or defined. We are not told which one of the thousand churches he should join; we are not told, when a man's leg is broken, how it should be mended; we are not told what means we should use to restore the sick to health, nor instructed as to the best means to be used for the preservation of health and life. And, as these are among the first and most important duties, we should have been instructed as to the best means to be used for that purpose; but these things are omitted, and left to the province of reason. There is no case in which we are not compelled to make reason our supreme judge to decide how we shall practice the duties of revelation; and thus revelation is made a servant or subsidiary agent.