That mankind are by nature endowed with sensation and reflection, from which results the power of reason and understanding, will not be disputed. The senses are well calculated to make discoveries of external objects and to communicate those notices, or simple images of things to the mind, with all the magnificent simplicity of nature, which opens an extensive field of contemplation to the understanding, enabling the mind to examine into the natural causes and consequences of things, and to investigate the knowledge of moral good and evil, from which, together with the power of agency, results the human conscience. This is the original of moral obligation and accountability, which is called natural religion; for without the understanding of truth from falsehood, and right from wrong, which is the same as justice from injustice, and a liberty of agency, which is the same as a power of proficiency in either moral good or evil: mankind would not be rational or accountable creatures. Undoubtedly it was the ultimate design of our Creator, in giving us being, and furnishing us with those noble compositions of mental powers and sensitive aptitudes, that we should, in, by, and with that nature, serve and honor him; and with those united capacities, search out and understand our duty to him, and to one another, with the ability of practising the same as far as may be necessary for us in this life. To object against the sufficiency of natural religion, to effect the best ultimate good of mankind, would be derogating from the wisdom, goodness, and justice of God, who in the course of his providence to us, has adopted it: besides, if natural religion may be supposed to be deficient, what security can we have that any subsequently revealed religion should not be so also? For why might not a second religion from God be as insufficient or defective as a first religion may be supposed to be? From hence we infer that if natural religion be insufficient to dictate mankind in the way of their duty and make them ultimately happy, there is an end to religion in general. But as certain as God is perfect in wisdom and goodness, natural religion is sufficient and complete; and having had the divine approbation, and naturally resulting from a rational nature, is as universally promulgated to mankind as reason itself. But to the disadvantage of the claim of all subsequent religions, _called revelations, whether denominated inspired, external, supernatural, or what not_, they came too late into the world to be essential to the well being of mankind, or to point out to them the only way to heaven and everlasting blessedness: inasmuch as for the greatest part of mankind who have ever lived in this world, have departed this life previous to the eras and promulgations of such revelations. Besides, those subsequent revelations to the law of nature, began as human traditions have ever done in very small circumferences, in the