with ourselves? A man born blind, has only the use of four senses; he has not the right, however, of assuming it as a fact, there does not exist an extra sense for others; but he may very reasonably, and with great truth aver, that he has no idea of the effects which would be produced in him, by the sense which he lacks: notwithstanding, if this blind man was surrounded by other men, whose birth had also left them devoid or sight, might he not without any very unwarrantable presumption, be authorized to inquire of them by what right, upon what authority, they spoke to him of a sense they did not themselves possess; how they were enabled to reason, to detail the minutiae of that sensation upon which their own peculiar experience taught them nothing? In short, we can again reply to Dr. Clarke, and to the theologians, that following up their own systems, the supposition is impossible, and ought not to be made, seeing that the Divinity, who according to their own shewing, made man, was not willing that he should have more than five senses; in other words, that he should be nothing but what he actually is; they all found the existence of these immaterial substances upon the necessity of a power that has the faculty to give a commencement to motion. But if matter has always existed, of which there does not seem to exist a doubt, it has always had motion, which is as essential to it as its extent, and flows from its primitive properties. Indeed the human mind, with its five senses, is not more competent to comprehend matter devoid of motion, than it is to understand the peculiar quality of immateriality: motion therefore exists only in and by matter; mobility is a consequence of its existence; not that the great whole can occupy other parts of space than it actually does; the impossibility of that needs no argument, but all its parts can change their respective situations--do continually change them; it is from thence results the preservation, the life of nature, which is always as a whole immutable: but in supposing, as is done every day, that matter is inert, that is to say, incapable of producing any thing by itself, without the assistance of a moving power, which sets it in motion, are we by any means enabled to conceive that material nature receives this activity from an agent, who partakes in nothing of material substance? Can man really figure to himself, even in idea, that that which has no one property of matter, can create matter, draw it from its own peculiar source, arrange it, penetrate it, give it play, guide its course? Is it not, on the contrary, more rational to the mind, more consistent with truth, more congenial to experience, to suppose that the being who made matter is himself material: is there the smallest necessity to suppose otherwise? Can it make man either better or worse, that he should consider the whole that exists as material? Will it in any manner make him a worse