be the work of matter, when it is employed about

things and actions which have not yet happened, and for that reason cannot be the objects of the senses? No surely. It must be the spiritual part of the compound that acts upon the occasion: in all the intelligent faculties which we comprehend under the complex idea of understanding, spirit only can be the performer.
Continuation of Azora's religious philosophy.
There is a soul or mind then in man, and that it is immortal and accountable, is as evident as that the retentive faculty, that is, retaining ideas received by reflection, does not pertain to body, but is a natural quality of the soul only, and does not proceed from its union with the body: for, as perception and retention prove the human mind to be a distinct being, and that it has qualities which cannot proceed from body, therefore it must still continue a Spirit, unless annihilated by its Creator, and must, after its separation, be endued with the qualities which are the faculties of soul only. The reason is plain. These qualities cannot be destroyed without a cause, but separation is no cause, as the quality or qualities did not proceed from, or depend on union, therefore the soul is immortal, unless we suppose what cannot be supposed, that its Creator puts an end to its being. We must know, after death, that we exist. We must remember a past existence,

and call to mind every idea we had formed in this life by reflection.
Continuation of Azora's discourse.
As to our being accountable hereafter for the deeds we have done in this first state of existence, this can admit of no speculation; for as we have received from our Creator the eternal law of reason, which enables us to distinguish right and wrong, and to govern the inferior powers and passions, appetites and senses, if we please; — as we are endued with an understanding which can acquire large moral dominion, and may, if we oppose not, sit as queen upon the throne over the whole corporeal system; since the noble faculty of reason was given to rectify the soul, and purify it from earthly affections; to elevate it above the objects of sense, to purge it from pride and vanity, selfishness and hypocrisy, and render it just, pious and good; — of consequence, God has a right to call us to account for our conduct in this first state, and will reward or punish, in a most extraordinary manner; as the principles and actions of man have been righteous; or,