his hypothefis might be received with the less oppofition, they thought it necessary to remove the ignominious character of impiety, under which their philofopher had long lain. And it is indeed very natural for a man, who has embraced another's notions and principles, to believe well of his master, and to stand up in the defence of his reputation. The learned Gassendus is eminent above all others for the warm zeal he had expressed, and the great pains he has taken, to vindicate the honour of Epicurus, and clear his character from the imputation of irreligion.

After the unhappy fate of Anaxagoras and the great Socrates, it is no wonder that the philofophers, who fucceeded, should grow more cautious in propagating their opinions, for fear of provoking the magistrate, and making themselves obnoxious to the laws of their country: and, if any had formed irreligious schemes, it is to be supposed, they would take care to guard, as well as they could, against the punishment to be inflicted on all who denied the Gods, and derided the established worship. An Atheist cannot be supposed to be fond of fuffering, when pain and death are what he chiefly abhors and therefore Epicurus, who, if Cicero and Plutarch knew his opinion, was a downright professed Atheist, has not in terms denied, but indeed asserted, the being of the Gods; and speaks honourably of them, so far as regards the excellence of their nature, and their happiness. But when he describes his Gods, and gives them a human face and limbs, and says they are neither incorporeal nor corporeal, poreal, but as it were corporeal; while he excludes them from any hand in making, or care in guiding and governing, the world, and undertakes to shew that all things were brought about by mere chance, without any help or direction of the Gods, who are alto

gether unconcerned with human affairs, and regardless of our actions; he must laugh in himself, and be fuppofed to have formed this ridiculous idea of a Divine Being merely to escape the character of an impious philofopher. For though he owns the name of a God, by his defcription he intirely destroys the Divine Nature. Nor do I think, that Aristotle can be defended from the charge of Atheifin; for while he affirms, that the world as to its formation, as well as its progreflion and duration, is independent on the Gods, and owes nothing to their power, wisdom, or providence, he utterly fubverts all pretence to religion and divine worship, and comes at last into the dregs of the Epicurean scheme: this, I believe, I have plainly proved in the following poem.

As to the modern Atheists, Vaninus, Hobbes, and Spinofa; I have spoken of them in their turn, and shall not anticipate what is faid hereafter.

I have been determined to employ fome of my leifuré hours in writing on this subject, by the melancholy reflection I have often made on the growth of prophanenefs, and the prevailing power of loofe and irreligious principles in this nation.

It is a mortifying confideration to all who love mankind, and with well to their country, that this opinion has of late years, above the example of past ages, fpread

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fpread its contagious influence fo far and wide, that now, emboldened by the power and number of its affertors, it becomes infolent and formidable. Those impious maxims, which a small party in the last age,. when inflamed with wine, vented in private, aré now the entertainment of the coffee-house, publicly professed, and in many companies spoken of in cool blood,. as the ordinary subjects of converfation.

All ages have brought forth fome monsters, fome profeffors and patrons of irreligion; monsters in re-fpect of their scarceness, as well as deformity; but the amazing abundance of these odious productions is, I believe, peculiar to this fertile age. I am apt to think, that moft who were reckoned Atheists in former reigns were rather unbridled libertines, than irreligious in principle: but now we are fo far advanced, that the infection has feized the mind; the Atheist in practice is become one in speculation, and loofenefs of manners improved to intellectual impiety.

Many (which is without example) exprefs an ardent zeal for prophaneness, are grown bigots in Atheifm, and with great industry and application propagate their principles, form parties, and concert measures to carry on with vigour the cause of irreligion. They carefs,. and are very fond of, those who boldly declare for impiety, and mock all religion as cheat and impof-ture. These are wits, men of fenfe, of large and free... thoughts, and cannot fail of being men in fashion.. And as the renegades and deferters of Heaven, who renounce their God for the favour of men, and chafe

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to grow popular at the dearest rate, are by many protected and applauded; so there are places where a man, that has the assurance to own the belief of a Deity and a future ftate, would be exposed and laughed out of countenance. Hence many are tempted to conceal their notions of religion, for fear of blasting their reputation, and of being neglected and despised by those from whose favour they expect profit or promotion.

Immediately after the Restoration, the people, intoxicated with the pleasures of peace, and influenced by the example of a loofe court, as well as from their great averfion to the former fanatical strictness and feverity of conversation, which they detefted as hypocrify, indulged themselves in fenfual liberties, and by degrees funk deep into luxury and vice. Then it was that fome irreligious men, taking advantage of this growing diffolution of manners, began to propagate. their deteftable notions, and fow the feeds of prophaneness and impiety, which sprung up apace, and flourished in proportion to the growth of immorality. Thus vice and irreligion, mutually affifting each other, extended their power by daily encroachments; nts; and the folid temper and firmness of mind, which the people once poffefsed, being flackened and diffolved by the power of riot and forbidden pleasure, their judgement foon became vitiated; which corruption of taste has

fince gradually increased, as the confederate powers of vice and prophaneness have spread their infection, and gained upon religion.

While loose principles and impious opinions pervert the judgment, a petulant humour that inclines men to give an air of levity and ridicule to all their difcourses, and turn every thing to mirth and raillery, does in proportion get ground; this being esteemed the most successful method to weaken the power and authority of religion in the minds of men.

I would not here be understood as if I condemned the qualifications of wit and pleasantry, but only the mifapplication of them. I shall always retain a great value for ingenious men, provided they do not abuse and proftitute their talents to the worst purposes; I mean the deriding all fobriety of manners, and turning into jeft the principles which conftitute our duty here, and assure our happiness hereafter. But can any man who reveres a God, and loves his country, stand by unconcerned, while loose and prophane wits thew so much zeal and diligence in propagating maxims, which tend so directly to the dishonour of the one, and the ruin of the other?

Should Atheism and corruption of manners, those infeparable companions, which, as caufes and effects, mutually introduce and Tupport each other, prevail much farther; should impious notions in any age hereafter generally infect the highest, as well as the inferior ranks of men; what confufion of affairs muft ensue! It would be impossible to find men of principle to fill the places of trust and honour, or patrons to promote them: merit would incapacitate and difqualify for the favour of great men, and a religious character

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