beginning, will most probably be sufficient to produce it again. Is not
the reparation of vegitable life the spring equally wonderful now as
its first production? Yet this is a plain effect of the influence of
the sun, whose absence would occasion death by a perpetual winter. So
far this question from containing, in my opinion, a formidable
difficulty to the Epicurean system, I cannot help judging the continual
mutability of things as an irrefragable proof of this eternal energy of
nature. Those who ask, why the great changes in the state of things are
not more frequent, would absurdly require them to ensue within the
short space of their existence, forgetting that millions of ages are of
no importance to the whole mass of matter, though Beings of some
particular forms may find a wish and an advantage to prolong the term
of their duration under that form.

If it is said, Nature or the energy of nature is another name for the
Deity, then may Dr. Priestley and his answerer shake hands; the one is
no more an atheist than the other. And if it is observed that the
Energy of Nature having produced men may be capable of re-producing
them, so that an atheist is not sure to escape punishment for his
crimes, it is easy to say in return, neither is a Deist sure. A good
atheist has no more reason to be afraid to be re-produced than a good
Deist or a Christian. It may be useful for both of them to be good. If
necessary let it again be repeated, that it is not at all meant in this
answer to make atheism a plea or protection for immorality. That is a
charge long and most unjustly put upon the poor undefended atheist. The
knowledge of a God and even the belief of a providence are found but
too slight a barrier against human passions, which are apt to fly out
as licentiously as they would otherwise have done. All, which this
creed can in reality produce, scarce goes beyond some exterior
exercises, which are vainly thought to reconcile man to God. It may