consulting our reason that we can arrive at the means of contributing to the felicity of our species. It is then evident that in regarding man as the creature of God, God must have designed that man should consult his reason, that it might procure him the most solid happiness, and those principles of virtue which nature approves. What, then, might not our opinions be were we to substitute the morality of reason for the morality of religion? In place of a partial and reserved morality for a small number of men, let us substitute a universal morality, intelligible to all the inhabitants of the earth, and of which all can find the principles in nature. Let us study this nature, its wants, and its desires; let us examine the means of satisfying it; let us consider what is the end of our existence in society; we shall see that all those who are thus associated are compelled by their natures to practise affection one to another, benevolence, esteem, and relief, if desired; we shall see what is that line of conduct which necessarily excites hatred, ill-will, and all those misfortunes which experience makes familiar to mankind; our reason will tell us what actions are the most calculated to excite real happiness and good will the most solid and extensive; let us weigh these with those that are founded on visionary theories; their difference will at once be perceptible; the advantages which are permanent we will not sacrifice for those that are momentary; we will employ all our faculties to augment the happiness of our species; we will labor with perseverance and courage to extirpate evil from the earth; we will assist as much as we can those who are without friends; we will seek to alleviate their distresses and their pains; we will merit their regard, and thus fulfil the end of our being on earth. In conducting ourselves in this manner, our reason prescribes a morality agreeable to nature, reasonable to all, constant in its operation, effective in its exercise in benefiting all, in contributing to the happiness of society, collectively and individually, in distinction to the mysticism preached up by priests. We shall find in our reason and in our nature the surest guides, superior to the clergy, who only teach us to benefit themselves. We shall thus enjoy a morality as durable as the race of man. We shall have precepts founded on the necessity of things, that will punish those transgressing them, and rewarding those who obey them. Every man who shall prove himself to be just, useful, beneficent, will be an object of love to his fellow-citizens; every man who shall prove himself unjust, useless, and wicked will become an object of hatred to himself as well as to others; he will be forced to tremble at the violation of the laws; he will be compelled to do that which is good to gain the good will of mankind and preserve the regard of those who have the power of obliging him to be a useful member of the state.