So all others who are in his Cafe avoid all Evidence of that kind, keep no Company with, nor recommend or prefer any, who will disturb them in these Points.

After one who had been a Free-thinker, and who is moft capable of maintaining the Poffeffion of the Powers they pretend to have in their Souls, to come at thefe Discoveries, had made many Affertions, without being able to fupport them, he put the Iffue upon his having Ideas implanted in his Soul, of Juftice, Injuftice, Gratitude, Ingratitude, &c. which he fenfibly felt, and which were therefore Demonstration to him, that there was a God, that he had a Soul, that there muft be a future State, &c. I convinced him if Man had fuch Impreffions he would not be a free Agent here; and if he had fuch imperfect Notions of the Deity, as they give us, fix'd in his Soul, and if it were poffible fuch a one could come to vifion, he must have thofe erafed out of his Soul, which is impoffible, or they would contradict his fpiritual Senfes, and evade the Benefit of Vifion. There would be a continual Difpute to all Eternity, whether he were to believe the imperfect Ideas planted in his Soul, or thofe conveyed to him fpiritually by Vifion; as

whether

whether they were but one Perfon or three, whether the Ideas he had how they should act, or the Manner in which he faw them act were real, or fit, or juft. That fuch who pretended to have a Guide within, augmented their Crimes infinitely; for if fuch a one fhould come into the oppofite State, and pretend to own there, that it was imprinted in his Soul, that there was an infinitely wife juft Being, that he was to be immortal, and that there was to be a future State, and that he had the Rules imprinted in his Soul, by what Rules that Being must act with him hereafter, he would be the Scorn of Hell; all the reft would have a Plea, that they were ignorant, that God did not give them fufficient Light; he clears God of that, and has no other Object to charge. his Sufferings upon, but his own proud impudent Self, which augments infinite Torture, if it were poffible, more than infinitely. And if fuch Impreffions could be real he must have a continual Conflict, whether he were to believe thofe Impreffions or the Devils he faw, and the Torments he fuffer'd were real, tho' Senfe did perpetually determine it. So those who have Impreffions that the Torments there are not eternal, or, &c. That Adam,

befides

befides Revelation, had time allowed to form and ftore proper Ideas; fo Childhood and Youth is appointed for each to take in Ideas, while by their Inability to act, Dependance, &c. they are fit to be taught how to take and use them. That it was not reasonable, that he should be his own Judge, becaufe Self-love and Pride inclines a Man to determine, that he is poffeffed of thefe Faculties, and that they are not the Effects of comparing or weighing Ideas. Though I had touch'd this Affair in many Places, chiefly in the Introduction to Mofes's---fine Princip. from p. 47, to p. 62. and there wifh'd that fome would carry through, which none has done, fo we feized upon a Free-thinker, ripped him open, diffected the Seat of his Mind and examined it; we found Ballances and Scales to Ideas, and a Book of Memorials all of his own forming, and moftly on the left-hand Pages, (as this was by force, 'tis fcarce fair to publish an Account of them) but could not fee the Soul; we fhut the Inlets of the Senfes, Eyes, Ears, &c. and clofed the Book; and then he could neither dream fleeping, nor imagine waking, had nothing to act upon, but was as if he had been that Moment formed. Upon opening his Eyes

and

and his Book, we obferved that the Idea they took in inftantaneously, was convey'd through an Inlet inftantaneously to the Mind; and upon opening his Ears, the Ideas taken in by fpeaking or reading inftantaneoufly in Succeffion, as the Words could be pronounced, were conveyed through another Inlet to the Mind; and that the Mind took in the Ideas from the Senfes, and compared or weighed them with each other, and with those in his Book of Memory, or found a Blank, nothing to weigh against them; fo dispatched them, before the Faculties of his Mind could get time to review the Action, and conveyed them to the Paffions in an inftant, and they back to the Body thro' Outlets framed on purpose, as quick as Lightning, as infallible Men always do, without making the proper Stops, Side-views, Enquiries, or, &c. So that the Result whether it immediately concern'd the Body or the Mind, the Body as Partner, and all the Powers in it, were put into a Commotion, in proportion to the Degree that the Paffions reprefented the Idea affected the one or the other, or both to procure or fecure the Benefits, or avoid the Danger; as Quakers when one puts himself by the Impulse of that within him

into an Agitation, he gives the rest that Idea which puts them into the fame Diftraction: or, as when one yawns, or, &c. When fuch a one proceeds to fpeech, who thinks his Soul has the Power of judging innate as a Quaker, or, &c. who thinks he has the Spirit to direct him infallibly; he dictates off-hand, without ever thinking he has the occafion to acquire any Data to form Ideas to weigh with, or procure or form Rules how to weigh each fort, or to re-examine any Operation; or that he can be mistaken. So they never enquired after any fuch Data, nor ever had any Schools to teach how to use them.

By the Experiment it appears, that they have begun at the wrong end; mistaken the Effect of the Refult of the Comparifon of two or more Things ideally, for a Power of knowing the Value or Difference, without taking Ideas of the Things by feeing them, or by hearing and comparing them ideally; whereby they have made their Souls know intuitively, whereas they can only know mechanically; and when they have but the Ideas on one fide, know nothing.

A Heathen, who thought his Soul a Particle of Air, his God, which he took

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