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Rh he was exalting one attribute at the expene of another, equally neceary to divine perfection.

Reared on a fale hypotheis his arguments in favour of a tate of nature are plauible, but unound. I ay unound; for to aert that a tate of nature is preferable to civilization, in all its poible perfection, is, in other words, to arraign upreme widom; and the paradoxical exclamation, that God has made all things right, and that evil has been introduced by the creature, whom he formed, knowing what he formed, is as unphiloophical as impious.

When that wie Being who created us and placed us here, aw the fair idea, he willed, by allowing it to be o, that the paions hould unfold our reaon, becaue he could ee that preent evil would produce future good. Could the helples creature whom he called from nothing break looe from his providence, and boldly learn to know good by practiing evil, without his permiion? No.—How could that energetic advocate for immortality argue o inconitently? Had mankind remained for ever in the brutal tate of nature, which even his magic pen cannot paint as a tate in which a ingle virtue took root, it would have been clear, though not to the enitive unreflecting wanderer, that man was born to run the circle of life and death, and adorn God's garden for ome purpoe which could not eaily be reconciled with his attributes.

But, if, to crown the whole, there were to be rational creatures produced, allowed to rie in excellence by the exercie of powers implanted for that purpoe; if benignity itelf thought fit to call&ensp;