your allowing it any importance at all, is, in the eye of reason an
argument in its support. Had you taken the other road, and contended
that there was no necessity of a revelation, and had you been able to
make this appear, you would have proved to the eye of reason, that a
Being of infinite wisdom, who can never act without a just cause, had
never made a revelation. But if reason admits of its importance, as
long as this is the case, it will be looking not only with a fervent
desire, but with expectation till it makes the discovery. You will, no
doubt, allow that a divinely munificient Creator would not omit any
thing which is of importance to his intelligent creatures.

Perhaps you will, (though I do not see why you should) call up a
former query, which was answered in my first, which answer was not
receipted in your second, and ask why this revelation was not made in
every nation, in every language, and in every age? But you will be
sensible that the same questions might be stated respecting the
progress of science and the discovery of the arts useful to a refined
state of society.

You will not think it strange that I am some disappointed that you
took no notice of my remarks on the above query as I really attach
importance to that little piece of reasoning. If reason has no
reluctance in acknowledging that man is multiplied and continued here
by a law which was not able to bring him into existence at first, why
may not a revelation from God, be perpetuated by different means than
those which first made it, and thereby the great object be even better
secured than by a perpetual revelation, which would seem to render
research unnecessary, and leave the reasoning powers without employ?

But it is time for me to inform you that I feel myself under no