By these arguments, therefore, which neither Plato nor any other invented, the immorality of souls can be proved and perceived: which arguments we will briefly collect, since my discourse hastens on to relate the great judgment of God, which will be celebrated on the earth at the approaching end of the world. Before all things, since God cannot be seen by man, lest any one should imagine from this circumstance that God does not exist, because He was not seen by mortal eyes, among other wonderful arrangements. He also made many things the power of which is manifest, but the substance is not seen, as the voice, smell, the wind, that by the token and example of these things we might perceive God from His power and operation and works, although He did not fall under the notice of our eyes. What is clearer than the voice, or stronger than the wind, or more forcible than smell? Yet these, when they are borne through the air and come to our senses, and impel them by their efficacy, are not distinguished by the eyesight, but are perceived by other parts of the body. In like manner, God is not to be perceived by us through the sight or other frail sense; but He is to be beheld by the eyes of the mind, since we see His illustrious and wonderful works. For as to those who have altogether denied the existence of God, I should not only refuse to call them philosophers, but even deny them the name of men, who, with a close resemblance to dumb animals, consisted of body only, discerning nothing with their mind, and referring all things to the bodily senses, who thought that nothing existed but that which they beheld with their eyes. And because they saw that adversity befell the wicked, or prosperity happened to the good, they believed that all things were carried on by fortune, and that the world was established by nature, and not by providence.