768 



ANNUAL REGISTER, 1809. 



operations of the mind, he com- 

 municated to the friends with 

 whom he was wont to converse, on 

 those subjects, in a printed card, 

 of which the following is a 

 copy : 



Multum in Parvo. 



A CREED, 



Natural, invariable, and funda- 

 mental; ending where most 

 creeds begin, yet in so far intro- 

 ductory to them as their con- 

 tents may be found to be con- 

 formable to it. 



1st. That, by my nature, I now 

 am, and ever have been, while 

 awake, and in a state of sensi- 

 bility, passively existing, under an 

 incessant succession of conscious 

 sensations or re-sensations, pro- 

 duced by causes internal or exter- 

 nal ; both those sensations and re- 

 sensations naturally and necessa- 

 rily implying my existence ; but 

 the latter only so implies my iden- 

 tity. 



2d. That also, by my conscious 

 sensations and re-sensations, pro- 

 duced by causes external, is as na- 

 turally and necessai-ily implied 

 the existence of these externals of 

 nature around me ; and these two 

 sorts of sensation, internally and 

 externally caused, are the sole and 

 invariable sources of my know- 

 ledge of my own existence, and 

 that of external nature. 



3d. That there ever has been, 

 is, and must be, an existence. 



4th. That the existence eternal 

 or infinite in duration or time, 

 must be also infinite in extension 

 or space ; for any utmost limits to 

 either are not conceivable. 



5th. That the eternal and infi- 

 nite existence must be either na- 

 ture universal, or an eternal and 

 infinite cause of nature, which did 



create, does sustain, and mlgh« 

 annihilate nature. 



6tii. That which ever of the two 

 be the eternal and infinite exist- 

 ence, whether nature or nature's 

 cause, is as unnecessary as impos- 

 sible for man by his nature only to 

 know. 



7th. That the best state of na- 

 ture, with the best use of it by 

 man, in as far as naturally pro- 

 ductive of his greatest sum of 

 happiness in all stages of his exist~ 

 ence, whether in individuality or 

 society, is ever the most essential 

 object of his nature. 



8th. That this most essential 

 object is naturally self-evident to, 

 and so enjoyed b)', man, while an 

 individual in soliiude, or is com- 

 petently attainable by him in that 

 state, from the best use of nature 

 and experience. 



9th. That this fundamental and 

 important truth, although by na- 

 ture in man, it was not only prior 

 to, and independent of, any human 

 laws of revealed religion, but must 

 still be equally so in a supposed 

 state of totally uneducated and 

 perfectly solitary individuality ; 

 yet in that of society it will admit 

 or require the concurring aids of 

 both law and religion, in as far as 

 they may be useful or necessary 

 for the said most essential object. 



10th. That, lastly, the expedi- 

 ency or necessity in society for 

 these aids from' law and religion, 

 will be precisely in proportion to 

 the deficiency or inefficacy of the 

 best use of right reason or natural 

 religion ; and the degree of perfec- 

 tion in both laws and religions for 

 mankind, must necessarily and 

 exactly be in the ratio of their con- 

 formity and conduciveness to the 

 most essential object of human na- 

 ture, 



