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 into voluntary ones, as matters of fact, whatever be determined concerning their cause. I shall therefore refer to them occasionally, in the course of these papers, as allowed matters of fact.

. II. It seems also, that many very complex propensities and pursuits in adults, by which they seek their own pleasure and happiness, both explicitly and implicitly, may be accounted for, upon the same, or such-like principles.

. III. To similar causes we must also refer that propensity to excite and cherish grateful ideas and affections, and trains of these, which is so observable in all mankind. However, this does not hold in so strict a manner, but that ungrateful trains will present themselves, and recur on many occasions, and particularly whenever there is a morbid, and somewhat painful, state of the medullary substance.

. IV. Since God is the source of all good, and consequently must at last appear to be so, i.e. be associated with all our pleasures, it seems to follow, even from this proposition, that the idea of God, and of the ways by which his goodness and happiness are made manifest, must, at last, take place of, and absorb all other ideas, and he himself become, according to the language of the Scriptures, All in all.

. V. This proposition, and its corollaries, afford some very general, and perhaps new, instances of the coincidence of efficient and final causes.

. VI. The agreement of the doctrines of vibrations and association, both with each other, and with so great a variety of the phænomena of the body and mind, may be reckoned a strong argument for their truth.