ment expected or dreaded, beyond what is already known by Practice and Observation. So that my Apology for Epicurus will still appear solid and satisfactory; nor have the political Interests of Society any Connexion with the philosophical Disputes concerning Metaphysics and Religion.
There is still one Circumstance, reply'd I, which you seem to have overlook'd. Tho' I should allow your Premises, I must still deny your Conclusion. You conclude, that religious Doctrines and Reasonings can have no Influence on Life, because they ought to have no Influence; never considering, that Men reason not in the same Manner you do, but draw many Consequences from the Belief of a divine Existence, and suppose, that the Deity will inflict Punishments on Vice, and bestow Rewards on Virtue, beyond what appears in the ordinary Course of Nature. Whether this Reasoning of theirs be just or not, is no Matter. Its Influence on their Life and Conduct must still be the same. And those, who attempt to disabuse them of such Prejudices, may, for aught I know, be good Reasoners, but I cannot allow them to be good Citizens and Politicians; since they free Men from one Restraint upon their Passions, and make the Infringement of the Laws of Equity and Society, in one Respect, more easy and secure.
After
