derivable from primitive POWER, that good is produced which constitutes the natural, rational, and acquired power of humanity, and comprises, whether mankind are considered as individuals, or as social beings, their civil or their moral lives.

45. REASON, on this general survey of Nature, in thus comtemplating causes acting and re-acting upon each other, productive and re-productive, but not self-productive, whose harmony and design are incompatible with chance, infers that they were created.

46. The human faculties having searched, in vain, through Nature, for a Creator, concludes, that in a condensed form He is supernatural, and His essence, as in Himself, incomprehensible to natural faculties.

47. From those natural productions, so replete with power, wisdom and goodness, Reason infers, that the First Cause must have been possessed of that perfection He produced and infused.

48. From those attributes being, in actual extent, bounded by each other only, though in reflection, thus limited to terrestrial faculties,

Reason concludes: that these, united, are unlimited, and that they must be self-existent; as the means, conducting agency, and end.

49. The first, as the general attribute, extending to and influencing all nature.

50. The second, the rational and discretional part to the attainment of the third.

51. That those Attributes uniting gave perfection and support to natural causes.

52. That inconstancy would give another nature.

53. A privation of those attributes, if possible, would be, in fact, the creation counteracting its Creator.

54. A privation of those Attributes would exhibit the greatest Being as contradicting Himself.

55. A privation of those Attributes, would be a derogation from His universal supremacy.

56. A privation of those Attributes would be denying His most essential properties; as the source of nature.

57. For whatever Being there may be, whom mankind may ignorantly worship, whose attributes are not reflected; or, at least, are contrary to

those of Nature, is, as to it, a non-entity, and cannot have been its first mover nor existing cause; and therefore ought not to be its supreme God.

58. With respect to special influx,-Without contradiction, beings of contrasted or of degenerated principles, cannot be possessed of the influencing spirit of the Creator.

59. That the pre-eminent existence of those reflected attributes, by their endowment, and through their influence, can be the only proof of inspiration.

60. That God being good, not any thing but what is so can be derived immediately from Him, but is attributable to degeneracy, and is what we term artificial evil.

61. Supplying this general moral; that if those Attributes, and the application of them, when but reflected and limited, as they are in the creatures are admirable! Supreme and unlimited, as, by inference, they are in the Creator; they must be adorable !!!

62. That proportionably (if those Attributes bear any proportion?) they are the objects of confidence, and love: concluding,

63. That the Will of the Creator should be the standard of conduct and desires.

64. His designs the objects of pursuit.

65. His attributes the objects of humble imitation.

66. The senses when perfect, and the mind endued with reflection, and thus capable of demonstrating, having established, as a first Truth, the proposition, That the good of the creatures constitutes the general end of the creation. Reason infers, therefrom, that such must have been the Will and design, and that GOODNESS as such end, must be the favourite attribute of the Creator.

67. Reason concludes, that the acquisition and display of moral goodness is the duty of the rational creature, were it not desirable, as its own immediate reward to the individual, or should existence cease, and therewith, even its mediate and last resort fail.

68. That the application of MORAL GOODNESS under its natural bias, and in proportion to its varying power, as the implication of the inward desire, is extendable to all sensitive nature.

69. For to whomsoever the God of Nature has

given power or rights, to them, also, in proportion, has he given duties to perform; and for these duties, rights; and having closely connected those duties due to Himself, with those due to the individual self, and to the whole sensitive creation

70. The use of Power, so as to acquire the most Good, is the greatest Wisdom.

71. The diffusion, or the will of diffusing good, is Goodness,

72. Reason concludes therefrom, that mankind most effectually imitate and serve their Creator, when supported by His Power, and actuated by His Wisdom, they extend His Goodness to the whole sensitive creation, but, more especially, to the good part of their fellow-creatures; who bear, if any thing in nature can bear, the resemblance of God.

73. Every discretional creature being, individually, perfect, when it acts up to the extent of that nature which the Creator has fixed as the standard of perfection.

74. If, as premised, the power of reflection constitutes rationality; and the perfection of rea