that the most whimsical imagination can assign.

  Moral reasonings are either concerning particular or general
facts. All deliberations in life regard the former; as also all
disquisitions in history, chronology, geography, and astronomy.

  The sciences, which treat of general facts, are politics, natural
philosophy, physic, chemistry, &c. where the qualities, causes and
effects of a whole species of objects are enquired into.

  Divinity or Theology, as it proves the existence of a Deity, and the
immortality of souls, is composed partly of reasonings concerning
particular, partly concerning general facts. It has a foundation in
reason, so far as it is supported by experience. But its best and most
solid foundation is faith and divine revelation.

  Morals and criticism are not so properly objects of the
understanding as of taste and sentiment. Beauty, whether moral or
natural, is felt, more properly than perceived. Or if we reason
concerning it, and endeavor to fix its standard, we regard a new fact,
to wit, the general tastes of mankind, or some such fact, which may be
the object of reasoning and enquiry.

   When we run over libraries, persuaded of these principles, what
havoc must we make? If we take in our hand any volume; of divinity
or school metaphysics, for instance; let us ask, Does it contain any
abstract reasoning concerning quantity or number? No. Does it
contain any experimental reasoning concerning matter of fact and
existence? No. Commit it then to the flames: for it can contain
nothing but sophistry and illusion.

                              THE END
.