On the other hand, a supposition which should throw light on every thing, which should supply an easy solution to all the questions to which it could be applied, when even it should not be competent to demonstrate the certitude, would probably be true: but that system which should only obscure the clearest notions, render more insoluble the problems desired to be resolved by its means, would most assuredly be looked upon as fallacious; as either useless or dangerous. To be convinced of this principle, let us examine, without prejudice, if the theological ideas of the Divinity have ever given the solution to any one difficulty. Has the human understanding progressed a single step by the assistance of this metaphysical science? Has it not, on the contrary, had a tendency to obscure the wore certain science of morals? Has it not, in many instances, rendered the most essential duties of our nature problematical? Has it not in a great measure confounded the notions of virtue and vice, of justice and injustice? Indeed, what is virtue, in the eyes of the generality of theologians? They will instantly reply, "that which is conformable to the will of the incomprehensible beings who govern nature." But way it not be asked, without offence to the individual opinions of any one, what are these beings, of whom they are unceasingly talking, without having the capacity to comprehend them? How can we acquire a knowledge of their will? They will forthwith reply, with a confidence that is meant to strike conviction on uninformed minds, by recounting what they are not, without even attempting to inform us what they are. If they do undertake to furnish an idea of them, they will heap upon their hypothetical beings a multitude, of contradictory, incompatible attributes, with which they will form a whole, at once impossible for the human mind to conceive or else they will refer to oracles, by which they insist their intentions have been promulgated to mankind. If, however, they are requested to prove the authenticity of these oracles, which are at such variance with each other, they will refer to miracles in support of what they assert: these miracles, independent of the difficulty there must exist to repose in them our faith, when, as we have seen, they are admitted even by the theologians themselves, to be contrary to the intelligence, the immutability, to the omnipotency of their immaterial substances, are, moreover, warmly disputed by each particular sect, as being impositions, practised by the others for their own individual advantage. As a last resource, then, it will be necessary to accredit the integrity, to rely on the veracity, to rest on the good faith of the priests, who announce these oracles. On this again, there arises two almost insuperable difficulties, in the _first_ place, who shall assure us of their actual mission? are we quite certain none of them may be mistaken? how shall we be justified in giving credence to their powers?