by the eternal and immutable laws of good and right, just and equal. All is the operation of one and the same universal spirit. Identity is visible. The various kinds of attraction, repulsion, etc. only show the unlimited power of the Deity, in actuating matter as his established rules require. Were several arbitrary, supreme spirits to act over matter, the consequence would be a breach of regularity, uniformity, and constancy, in the laws of nature, and that confusion would appear instead of beauty and order.
Continuation of Azora's religious notions.
Thus common reason confesses that there is one infinite universal, supreme spirit, who actuates and governs the universe; and from the heavens, the earth, and ourselves, we are as certain that there is a Creator and Lord of all the worlds, who directs every atom of it, and animates every material form, as we are of any thing demonstrated to us. And as he is not only the Creator but the Manager and Preserver of every being, there can be no power equal to him. He must be omnipotent. He must likewise be eternal and omnipresent; for there was no superior power to receive existence from, nor is there a superior power to confine it. As to his infinite intelligence, his being the Author

and Preserver of all things demonstrates it.
In respect of the human soul (Azora continued) it is impossible for perception to proceed from the body, or from any motion or modification of parts of the body; and therefore, there must be a mind in which our ideas must be produced and exist. If the ideas of sensation may be supposed to be occasioned by the different motions of the constituent parts of the brain, yet they cannot be those motions. The motions can only enable a spiritual percipient to note them, remember them, etc: and as to reflection, the other part of the perceptive faculty, attention, and contemplation, it is not possible they can proceed from the different motions into which the parts of the brain are put; because they are employed solely about perceptions which were only in the mind. The case is the same as to many other qualities or faculties;— in the designing quality, the inventing quality, the judging quality, the reasoning quality, the compounding quality, the abstracting quality, the discerning quality, the recollective quality, the retentive quality, the freedom of will, the faculty of volition, and especially the foreseeing faculty: these cannot be the faculties of matter. Such qualities must exist ultimately and solely in mind. Can foresight, for example,