God, who has universally ordained the predomi-; nancy of good, apparently for the satisfaction of all sensitive Nature.

22. We maintain, generally,-NATURE to be the only immutable basis and criterion of Truth: we concede many things to be above, but do not adopt any principle against natural Reason.

23. Our ground thus taken, those premises allowed, and our sense defined, we proceed to maintain :

24. TRUTH to be universal.

25. UNIVERSAL TRUTH to have a natural tepdency toward the universality of PERFECTION, and SALVATION

26. THE UNIVERSE, to be a congregation of beings, comprising perfection, but when divided, to admit of both absolute and discretional.

27. ABSOLUTE, as inanimate, or as animated, though we are here confined to the latter.

28. ABSOLUTE and DISCRETIONAL, when Animation is subdivided into irrational and rational animals, the former actuated by instinct, only, as absolutely perfect: the latter only discretional.

29. DISCRETIONAL, as having Reason for their guide, the province of which is here termed Rationality.

30. Inferring, therefrom, that whenever RATIONALITY attains unto it's discretional perfection, that then, not only the particular systems, but nature will be complete; thus, imperfection being confined to Rationality and to that Reflection, on which Reason is ingrafted, not only as the constituent, but as the contradistinctive faculty; it is farther inferred, that, without it, the human would be the most imperfect, if not the only imperfect species; the degree constituting their discrimination and accountability, the highest of the intermediate shades, scarcely raising them to the level: in the superlative degree of moral goodness, only, as of the most refined nature, they are superior to those species, whose members, by predominating instinct, act up to their standard of perfection, in which they are absolutely good.

31. GooD and perfection thus, co-extensive, all creatures in their perfect order being either absolutely or discretionally good, both absolute perfection, and physical good, predominating in nature:-

From the predominancy of physical good and from its existence, even, under the apparent privation; and all sensitive creatures co-operating with natural causes, in the pursuit, we conclude, That the Good of the creature is thereby constituted the end of the creation. That on this basis, good being both attainable, and pursued, the acquirement of it, but in degrees, is attributable, when free from unnatural privation or foreign restraint, to a deviation from truth in the pursuit: we conclude, that the ascertainment of truth is the proper scope of all human inquiries and reseaches, as the general application in good should be the end of all their pursuits and actions.

32. TRUTH, to be founded on Nature; and that whatever is good in this state of nature, must be natural: thus referring Reason to Nature for her metaphysical good: for the human mind endued with the comprehensive faculty of reflection, in contemplating the physical, infers the metaphysical.

33. METAPHYSICAL inquiries are distinguishable as internal and external.

34. INTERNAL-When the human mind more

immediately contemplates its own existence; and finding it to depend on an innate power, the abstracted source and termination of which are equally unknown, and the knowledge, abstractedly, unattainable: in recourse to the physical system, from it's general tenure infers, that the human vitals are, when beneficial, in a continued state of transmigration.

35. EXTERNAL-When the mind, thus extended to universal nature, from the contemplation of its general laws, it's particular powers, and its duties; naturally extends its ideas to the hyperphysical system; imbibes its religion; and rises, gradually. to the attributes of its God! For here Reason may plainly distinguish a primitive and general principle, operating in two derivative and particular ones; which, though united in some degree, yet expanding through corresponding Nature, in various shades, determines by predominancy the cast of every genus and species of beings, and may recognise as primordial—

36. A POWER pervading all beings as the source of general perfection.

37 Goodness fully operating in the production

of absolute and individual perfection, with all the necessary effects of Wisdom.

38. WISDOM partially operating, and when predominant, producing that discretional power, which tending to goodness, constitutes rationality.

39. These hyperphysical principles, as corresponding, in general, with those of Nature, both metaphysical and physical, and individually corresponding, uniting with their correspondents,

40. The general renovating influx of primitive, and naturally innate power in animals, being through that generative conflux pre-eminently termed the natural faculty.

41. Constitutional influx with rationality is when goodness and wisdom correspond with the metaphysical and physical receptacles.

42. Then the influx of hyperphysical good to metaphysical and physical good produces that degree of derivative GOODNESS, which influencing the will, lays the basis of wisdom.

43. WISDOM then operating on the intellects, in the production of truth, becomes the criterion of mature, effective, and acquired goodness.

44. From this conflux of WISDOM and GOODNESS,

D