Instead of viewing ourselves as the particular and partial objects of the care of a great Deity, or of receiving those dogmas of the priest which teach us that every thing has been made for the convenience and use of man, and that man has been made in the express image of the Deity, we should consider ourselves but as atoms of organized matter, whose pleasure or whose pain, whose existence in a state of organization, or whose non-existence in that state, is a matter of no importance in the laws and operations of Nature; we should view ourselves with the same feelings, as we view the leaf which rises in the spring, and falls in the autumn, and then serves no further purpose but to fertilize the earth for a fresh production; we should view ourselves but as the blossoms of May, which exhibit but a momentary splendour and beauty, and often within that moment are cut off prematurely by a blast. We are of no more importance in the scale of Nature than those myriads of animalcules whose natural life is but for the space of an hour, or but a moment. We come and pass like a cloud--like a shower--those of us who possess a brilliancy superior to others, are but as the rainbow, the objects of a momentary admiration, and a momentary recollection. Man has been most aptly compared to the seasons of the year, in our own climate, the spring, is his infancy; the summer, the time af his ardent manhood; the autumn, his decline of life; and the winter, his old age and death--he passes, and another series comes. He is produced by, and produces his like, and so passes away one generation after another, from, and to all eternity. How ridiculous then is the idea about divine revelations, about prophesies, and about miracles, to procure proselytes to such notions! To what generation do they apply, or if they apply to all future generations, why were not the same revelations, prophesies, and miracles, necessary to all the past generations? What avail the dogmas of the priest about an end to the world, about a resurrection, about a day of judgment, about a Heaven and Hell, or about rewards and punishments after this life, when we assert that matter is imperishable and indestructible--that it always was what it now is, and that it will always continue the same. Answer this, ye Priests. Come forward, ye Men of Science, and support these plain truths, which are as familiar to your mind, as the simplest demonstration in mathematics is to the experienced and accomplished mathematician. Future rewards and punishments are cried up as a necessary doctrine wherewith to impress the minds of men, and to restrain them from vice: but how much more impressive and comprehensible would be the plain and simple truth, that, in this life, virtue produces happiness, and vice nothing but certain misery.