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.
Our ideas of virtue and vice are not, perhaps, very accurate and well-defined; but few, I think, would call an action really virtuous which was performed simply and solely from the dread of a very great punishment or the expectation of a very great reward. The fear of the Lord is very justly said to be the beginning of wisdom, but the end of wisdom is the love of the Lord and the admiration of moral good. The denunciations of future punishment contained in the scriptures seem to be well calculated to arrest the progress of the vicious and awaken the attention of the careless, but we see from repeated experience that they are not accompanied with evidence of such a nature as to overpower the human will and to make men lead virtuous lives with vicious dispositions, merely from a dread of hereafter. Agenuine faith, by which I mean a faith that shews itself in it the virtues of a truly Christian life, may generally be considered as an indication of an amiable and virtuous disposition, operated upon more by love than by pure unmixed fear.
