on making Memmius a materialist, and teaching him to defy an invisible power; in short, he was so much an atheist, that he forgot sometimes to be a poet. These are the considerations which I had of that author, before I attempted to translate some parts of him. And, accordingly, I laid by my natural diffidence and scepticism for a while, to take up that dogmatical way of his, which, as I said, is so much his character as to make him that individual poet. As for his opinions concerning the mortality of the soul, they are so absurd, that I cannot if I would, believe them. I think a future state demonstrable even by natural arguments; at least, to take away rewards and punishments, is only a pleasing prospect to a man who resolves before hand not to live morally. But, on the other side, the thought of being nothing after death is a burden insupportable to a virtuous man, even though a heathen. We naturally aim at happiness, and cannot bear to have it confined to the shortness of our present being; especially when we consider that virtue is generally unhappy in this world, and vice fortunate; so that it is hope of futurity alone, that makes this life tolerable in expectation of a better. Who would not commit all the excesses to which he is prompted by his natural inclinations, if he may do them with security while he is alive, and be incapable of punishment after he is dead? If he be cunning and secret enough to avoid the laws, there is no band of morality to restrain him; for fame and reputation are weak ties; many men have not the least sense of them. Powerful men are only awed by them, as they conduce to their interest, and that not always, when a passion is predominant; and no man will be contained within the bounds of duty when he may safely transgress them. These are my thoughts abstractedly, and without entering into the notions of our Christian faith, which is the proper business of divines.