minds, therefore, which they set at ease, are only those of impenitent criminals and malefactors, and which, for the good of mankind, should be in perpetual terror and alarm. I must confess, nothing is more usual than for a Freethinker, in proportion as the insolence of scepticism is abated in him by years and knowledge, or humbled or beaten down by sorrow or sickness, to reconcile himself to the general conceptions of reasonable creatures; so that we frequently see the apostates turning from their revolt toward the end of their lives, and employing the refuse of their parts in promoting those truths which they had before endeavoured to invalidate. The history of a gentleman in France is very well known, who was so zealous a promoter of Infidelity, that he had got together a select company of disciples, and travelled into all parts of the kingdom to make converts. In the midst of his fantastical success he fell sick, and was reclaimed to such a sense of his condition, that after he had passed some time in great agonies and horrors of mind, he begged those who had the care of burying him to dress his body in the habit of a Capuchin, that the Devil might not run away with it; and, to do farther justice upon himself, desired them to tie a halter about his neck, as a mark of that ignominious punishment which in his own thoughts he had so justly deserved. I would not have persecution so far disgraced, as to wish these vermin might be animadverted on by any legal penalties; though I think it would be highly reasonable, that those few of them who die in the professions of their Infidelity should have such tokens of infamy fixed upon them, as might distinguish those bodies which are given up by the owners to oblivion and putrefaction, from those which rest in hope, and shall rise in glory. But, at the same time that I am against doing them the honour of the notice of our laws, which ought not to suppose there are such criminals in being, I have often wondered how they can be tolerated in any mixed conversations, while they are venting these absurd opinions; and should think, that if, on any such occasions, half a dozen of the most robust Christians in the company would lead one of these gentlemen to a pump, or convey him into a blanket, they would do very good service both to Church and State. I do not know how the law stands in this particular; but I hope, whatever knocks, bangs, or thumps might be given with such an honest intention, would not be construed as a breach of the peace. I dare say they would not be returned by the person who receives them; for, whatever these fools may say in the vanity of their hearts, they are too wise to risk their lives upon the uncertainty of their opinions. When I was a young man about this town, I frequented the ordinary of the Black Horse in Holborn, where the person that usually presided at the table was a rough old-fashioned gentleman, who, according to the customs of those times, had been the Major and Preacher of a regiment. It happened one day that a noisy young officer, bred in France, was venting some new-fangled notions, and speaking, in the gaiety of his humour, against the dispensations of Providence. The Major at first only desired him to talk more respectfully of one for whom all the company had an honour; but finding him run on in his extravagance, began to reprimand him after a more serious manner. "Young man !" said he; "do not abuse your benefactor, whilst you are eating his bread. Consider whose air you breathe, whose presence you are in, and who it is that gave you the power of that very speech which you make use of to his dishonour!" The young fellow, who thought to turn matters into a jest, sked him if he was going to preach; but, at the ame time, desired him to take care what he said, vhen he spoke to a man of honour. "A man of onour!" says the Major; "thou art an Infidel nd a blasphemer, and I shall use thee as such!" In short, the quarrel ran so high, that the Major vas desired to walk out. Upon their coming into he garden, the old fellow advised his antagonist o consider the place into which one pass might Irive him; but finding him grow upon him to a legree of scurrility, as believing the advice proeeded from fear, "Sirrah," says he, "if a thunlerbolt does not strike thee dead before I come at hee, I shall not fail to chastise thee for thy proaneness to thy Maker, and thy sauciness to his ervant." Upon this he drew his sword, and ried out with a loud voice, "The sword of the ord and of Gideon !"-which so terrified his ntagonist, that he was immediately disarmed, nd thrown upon his knees. In this posture he egged his life; but the Major refused to grant it, efore he had asked pardon for his offence in a hort extemporary prayer, which the old gentleaan dictated to him upon the spot, and which is proselyte repeated after him, in the presence f the whole ordinary, that were now gathered bout him in the garden. SECTION X. Immortality of the Soul, and a Future State. Inter silvas academi quærere verum. HOK. Epist. II, 2. 1. 45. To search out truth in academic groves. THE course of my last speculation* led me insensibly into a subject upon which I always medi * See Spectator, Vol. II. No. 111. tate with great delight,-I mean the immortality of the soul. I was yesterday walking alone in one of my friend's woods, and lost myself in it very agreeably, as I was running over in my mind the several arguments that establish this great point, which is the basis of morality, and the source of all the pleasing hopes and secret joys that can arise in the heart of a reasonable creature. I considered those several proofs drawn, First, From the nature of the soul itself, and particularly its immateriality; which, though not absolutely necessary to the eternity of its duration, has, I think, been evinced to almost a demonstration. Secondly, From its passions and sentiments, as particularly from its love of existence, its horror of annihilation, and its hopes of immortality, with that secret satisfaction which it finds in the practice of virtue, and that uneasiness which follows in it upon the commission of vice. Thirdly, From the nature of the Supreme Being, whose justice, goodness, wisdom, and veracity, are all concerned in this great point. But, among these and other excellent argu. ments for the immortality of the soul, there is one drawn from the perpetual progress of the soul to its perfection, without a possibility of ever arriving at it; which is a hint that I do not remember to have seen opened and improved by others who have written on this subject, though it seems to me to carry a great weight with it. How can it enter into the thoughts of man, that the soul, which is capable of such immense perfections, and of receiving new improvements to all eternity, shall fall away into nothing almost as soon as it is created? Are such abilities made for no purpose? A brute arrives at a point of perfection that he can never pass: in a few years he has all the endowments he is capable of; and were he to live ten thousand more, would be the same thing he is at present. Were a human soul thus at a stand in her accomplishments,were her faculties to be full-blown, and incapable of farther enlargements,-I could imagine she might fall away insensibly, and drop at once into a state of annihilation: but can we believe a thinking being, that is in a perpetual progress of improvements, and travelling on from perfection to perfection, after having just looked abroad into the works of its Creator, and made a few discoveries of His infinite goodness, wisdom, and power, must perish at its first setting out, and in the very beginning of its inquiries? A man, considered in his present state, seems only sent into the world to propagate his kind. He provides himself with a successor, and immediately quits his post to make room for him. Hæres Hæredem alterius, velut unda supervenit undam. Heir urges on his predecessor heir, He does not seem born to enjoy life, but to deliver it down to others. This is not surprising to consider in animals, which are formed for our use, and can finish their business in a short life. The silk-worm, after having spun her task, lays her eggs and dies. But a man can never have taken in his full measure of knowledge, has not time to subdue his passions, establish his soul in virtue, and come up to the perfection of his nature, before he is hurried off the stage. Would an infinitely wise Being make such glorious creatures for so mean a purpose? Can he delight in the production of such abortive intelligences, such short-lived reasonable beings? Would he give us |