ation, or enrich the mind with fresh stores of
knowledge. All the information which we derive from books, or
conversation, is obtained in this way, and to it we must probably
attribute by far the largest portion of our mental acquisitions, after
the period of childhood. So far, indeed, as the promulgation of a
revelation by its original recipients is concerned, it appears plain that
it must be made, almost necessarily, through the instrumentality of
words, inasmuch as they are the best signs which can be made use of in
the communication of knowledge.

Before, however, proceeding to this portion of the subject, it appears
desirable to make a few additional observations with regard to a
revelation by _perception_. We have already had occasion to notice that
"the Deity does not, like other objects, come within the direct
cognizance of our perceptive faculties" (p. 5), and that, "even if a
direct presentation of the Infinite were given . . . the result would be
a finite conception" (p. 12). It may, however, be imagined that a direct
presentation, even though issuing in a finite conception, or a
representation either addressed _ab extra_ to our perceptive faculties,
or brought before us in a vision, or a dream, or otherwise, would convey
to the mind a more correct apprehension of God's nature than could be
obtained in any other way. These cases, though differing in some
particulars, may, for our present purpose, be regarded as identical, and
treated as perceptions. Now there can be no doubt that a perception
conveys a more vivid impression to the mind than a description; and we
may, therefore, reasonably suppose that, in a revelation, God might use
this method of communicating knowledge in those cases to which it might
be specially adapted. Thus, for instance, if God designed to give an
idea of some place or being which we had never seen, He might effect
this, in a very perfect manner, by bringing such a place or being, either
in reality, or by representation, within the range of our perceptive
faculties. The appearance vouchsafed by God to Moses (Exod. xxxiii.
19-23), the vision of Ezekiel (Ezek. xxxvii. 1-10), and the description
given by St. Paul (2 Cor. xii. 1-4), will serve as illustrations of our
meaning.

It must not, however, be taken for granted that such a mode of revelation
would, in every case, be possible; or that, if possible, it would always
be the best method of communication. So far as we can see,