in all the parts of it. Whatever be the cause, the thing itself is evident to all our faculties. Look into the animal system, the passions, senses, and locomotive powers; is not the like contrivance and propriety observable in these two? Are they not fitted to certain ends, and are they not by nature directed to proper objects?

"Is it possible, then, that the smallest bodies should, by a management superior to the wit of man, be disposed in the most excellent manner agreeable to their respective natures; and yet the spirits or souls of men be neglected, or managed by such rules as fall short of man's understanding? Shall every other passion be rightly placed by nature, and shall that appetite of immortality, natural to all mankind, be alone misplaced, or designed to be frustrated? Shall the industrious application of the inferior animal powers, in the meanest vocations, be answered by the ends we propose? and shall not the generous efforts of a virtuous mind be rewarded? In a word, shall the corporeal world be all order and harmony, the intellectual, discord and confusion? He who is bigot enough to believe these things, must bid adieu to that natural rule of reasoning from analogy: must run counter to that maxim of common sense, 'That men ought to form their judgments of things unexperienced from what they have experienced.'

"If any thing looks like a recompence of calamitous virtue on this side the grave, it is either an assurance that thereby we obtain the favour and protection of heaven, and shall, whatever befals us in this, in another life meet with a just return, or else that applause and reputation, which is thought to attend virtuous actions. The former of these our Freethinkers, out of their singular wisdom and benevolence to mankind, endeavoured to erase from the minds of men. The latter can never be justly distributed in this life, where so many ill actions are reputable, and so many good actions disesteemed or misinterpreted; where subtle hypocrisy is placed in the most engaging light, and modest virtue lies concealed; where the heart and the soul are hid from the eyes of men, and the eyes of men are dimmed and vitiated. Plato's sense, in relation to this point, is contained in his Gorgias, where he introduces Socrates speaking after this

manner:

"It was in the reign of Saturn provided by a law, which the Gods have since continued down to this time, that they who had lived virtuously and piously upon earth, should after death enjoy a life full of happiness, in certain islands appointed for the habitation of the blessed: but that such as had lived wickedly should go into the receptacle of damned souls, named Tartarus, there to suffer the punishments they deserved. But in all the reign of Saturn, and in the beginning of the reign of Jove, living judges were appointed, by whom each person was judged in his life-time in the same day on which he was to die. The consequence of which was, that they often passed wrong judgments. Pluto, therefore, who presided in Tartarus, and the guardians of the blessed islands, finding that, on the other side, many unfit persons were sent to their respective dominions, complained to Jove, who promised to redress the evil. He added, the reason of these unjust proceedings is, that men are judged in the body. Hence many conceal the blemishes and imperfections of their minds by beauty, birth, and riches; not to mention, that at the time of trial there are crowds of witnesses to attest their having lived well. These things mislead the judges, who being themselves also of the number of the living, are surrounded each with his own body, as with a veil thrown over his mind. For the future, therefore, it is my intention that men do not come on their trial till after death, when they shall appear before the judge, disrobed of all their corporeal ornaments. The judge himself, too, shall be a pure unveiled Spirit, beholding the very soul, the naked soul of the party before him. With this view I have already constituted my sons, Minos and Rhadamanthus, judges, who are natives of Asia; and Æacus, a native of Europe. These after death, shall hold their court in a certain meadow, from which there are two roads, leading the one to Tartarus, the other to the islands of the Blessed.'

" From this, as from numberless other passages of his writings, may be seen Plato's opinion of a future state. A thing, therefore, in regard to us so comfortable, in itself so just and excellent, a thing so agreeable to the analogy of nature, and so universally credited by all orders and ranks of men, of all nations and ages, what is it that should move a few men to reject? Surely there must be something of prejudice in the case. I appeal to the secret thoughts of a Freethinker, if he does not argue within himself after this manner: The senses and faculties I enjoy at present are visibly designed to repair, or preserve the body from the injuries it is liable to in it's present circumstances. But in an eternal state, where no decays are to be repaired, no outward injuries to be fenced against, where there are no flesh and bones, nerves or bloodvessels, there will certainly be none of the senses : and that there should be a state of life without the senses is inconceivable.

"But as this manner of reasoning proceeds from a poverty of imagination, and narrowness of soul in those that use it, I shall endeavour to remedy

those defects, and open their views by laying before them a case, which, being naturally possible, may perhaps reconcile them to the belief of what is supernaturally revealed.

"Let us suppose a person blind and deaf from his birth, who being grown to man's estate is by the dead-palsy, or some other cause, deprived of his feeling, tasting, and smelling; and at the same time has the impediment of his hearing removed, and the film taken from his eyes: what the five senses are to us, that the touch, taste, and smell were to him. And any other ways of perception of a more refined and extensive nature were to him as inconceivable, as to us those are, which will one day be adapted to perceive those things which 'eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive.' And it would be just as reasonable in him to conclude that the loss of those three senses could not possibly be succeeded by any new inlets of perception, as in a modern Freethinker to imagine there can be no state of life and perception without the senses he enjoys at present. Let us further suppose the same person's eyes, at their first opening, to be struck with a great variety of the most gay and pleasing objects, and his ears with a melodious concert of vocal and instrumental music: behold him amazed, ravished, transported; and you have

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