As nature is adequate to produce every thing we see--as she contains the whole united power of the universe, her power has consequently no limits: the being who conferred this power cannot have less. But if the ideas of the theologians were adopted, this power would not appear quite so unlimited; since, according to them, man is a free agent, consequently has the means of acting contrary to this power, which at once sets a boundary to it. An equitable monarch is perhaps nothing less than he is a free agent; when he believes himself bound to act conformably to the laws, which he has sworn to observe, or which he cannot violate without wounding his justice. The theologian is a man who may be very fairly estimated neuter; because he destroys with one hand what he establishes with the other. _11th, "The Supreme Cause and Author of all things, must of necessity be infinitely wise."_ As nature produces all things by certain immutable laws, it will require no great difficulty to allow that she may be infinitely wise: indeed, whatever side of the argument may be taken, this fact will result as a necessary consequence. It will hardly admit of a question that all things are produced by nature: if, therefore, we do not allow her wisdom to be first rate, it would be an insult to the Divinity, who gave her her system. If the theologian himself is to take the lead, he also admits that nature operates under the immediate auspices of his gods; whatever she does, must then, according to his own shewing, be executed with the most polished wisdom. But the theologian is not satisfied with going thus far: he will insist, not only that he knows what these things are, but also that he knows the end they have in view: this, unfortunately, is the rock he splits upon. According to his own admission, the ways of God are impenetrable to man. If we grant his position, what is the result? Why, that it is at random he speaks. If these ways are impenetrable, by what means did he acquire his knowledge of them? How did he discover the end proposed by the Deity? If they are not impenetrable, they then can be equally known to other men as to himself. The theologian would be puzzled to shew he has any more privileges in nature than his fellow mortals. Again, if he has asserted these things to be impenetrable, when they are not so, he is then in the situation that he has himself placed Mahomet: he is no longer worthy of being attended to, because he has swerved from veracity. It certainly is not very consistent with the sublime idea of the Divinity that he should be clothed with that weak, vain passion of man, called glory: the being who had the faculty of producing such a system as it operated in nature, could hardly be supposed to have such a frivolous passion as we know this to be in our fellows: and as we can never reason but after what we do know, it would appear nothing can be more inconsistent than thus continually heaping together our own feeble, inconsistent views, and