convinced him these were, as might be observed by the Absurdity of many,
far from being Indications of Men inspired; and that _Moses_, in his
Account of the Creation, was guilty of known Blunders; and the Miracles,
both in the New and Old Testament, inconsistent with Reason. That God
had given us this Blessing, to make Use of for our present and future
Happiness, and whatever was contrary to it, notwithstanding their School
Distinctions of _contrary_ and _above_ Reason, must be false. This
Reason teaches us, that there is a first Cause of all Things, an _Ens
Entium_, which we call God, and our Reason will also suggest, that he
must be eternal, and, as the Author of every Thing perfect, he must be
infinitely perfect.

If so, he can be subject to no Passions, and neither loves nor hates; he
must be ever the fame, and cannot rashly do to Day what he shall repent
to Morrow. He must be perfectly happy, consequently nothing can add to
an eternal State of Tranquillity, and though it becomes us to adore him,
yet can our Adorations neither augment, nor our Sins take from this
Happiness.

But his Arguments on this Head are too long, and too dangerous to
translate; and as they are work'd up with great Subtlety, they may be
pernicious to weak Men, who cannot discover their Fallacy; or, who
finding 'em agreeable to their Inclinations, and would be glad to shake
off the Yoke of the Christian Religion, which galls and curbs their
Passions, would not give themselves the Trouble to examine them to the
Bottom, but give into what pleases, glad of finding some Excuse to their
Consciences. Though as his Opinion of a future State has nothing in it
which impugns the Christian Religion, I shall set it down in few Words.

That reasoning Faculty, says he, which we perceive within us, we call