Herein lie the beneficial moral effects of the belief in revelation. But as Nature "unconsciously produces results which look as if they were produced consciously," so revelation generates moral actions, which do not, however, proceed from morality;--moral actions, but no moral dispositions. Moral rules are indeed observed, but they are severed from the inward disposition, the heart, by being represented as the commandments of an external lawgiver, by being placed in the category of arbitrary laws, police regulations. What is done is done not because it is good and right, but because it is commanded by God. The inherent quality of the deed is indifferent; whatever God commands is right. [166] If these commands are in accordance with reason, with ethics, it is well; but so far as the idea of revelation is concerned, it is accidental. The ceremonial laws of the Jews were revealed, divine, though in themselves adventitious and arbitrary. The Jews received from Jehovah the command to steal;--in a special case, it is true. But the belief in revelation not only injures the moral sense and taste,--the æsthetics of virtue; it poisons, nay it destroys, the divinest feeling in man--the sense of truth, the perception and sentiment of truth. The revelation of God is a determinate revelation, given at a particular epoch: God revealed himself once for all in the year so and so, and that, not to the universal man, to the man of all times and places, to the reason, to the species, but to certain limited individuals. A revelation in a given time and place must be fixed in writing, that its blessings may be transmitted uninjured. Hence the belief in revelation is, at least for those of a subsequent age, belief in a written revelation; but the necessary consequence of a faith in which an historical book, necessarily subject to all the conditions of a temporal, finite production, is regarded as an eternal, absolute, universally authoritative word, is--superstition and sophistry.