place men in such a state of pleasure, or indolence at least, as they vainly imagined the happiness of the Supreme Being to consist in. On the other hand, the most virtuous sect of philosophers have created a chimerical wise man, whom they made exempt from passion and pain, and thought it enough to pronounce him all-sufficient.

This last character, when divested of the glare of human philosophy that surrounds it, signifies no more, than that a good and wise man should so arm himself with patience, as not to yield tamely to the violence of passion and pain; that he should learn so to suppress and contract his desires, as to have few wants; and that he should cherish so many virtues in his soul, as to have a perpetual source of pleasure in himself.

The Christian religion requires, that, after having framed the best idea we are able of the Divine Nature, it should be our next care to conform ourselves to it, as far as our imperfections will permit. I might mention several passages in the Sacred Writings on this head, to which I might add many maxims and wise sayings of moral authors among the Greeks and Romans.

I shall only instance a remarkable passage, to this purpose, out of Julian's Cæsars. The emperor having represented all the Roman emperors, with Alexander the Great, as passing

in review before the gods, and striving for the superiority, lets them all drop, excepting Alexander, Julius Cæsar, Augustus Cæsar, Trajan, Marcus Aurelius, and Constantine. Each of these great heroes of antiquity lays in his claim for the upper place; and, in order to it, sets forth his actions after the most advantageous manner. But the gods, instead of being dazzled with the lustre of their actions, inquire, by Mercury, into the proper motive and governing principle that influenced them throughout the whole series of their lives and exploits. Alexander tells them, that his aim was to conquer; Julius Cæsar, that his was to gain the highest post in his country; Augus tus, to govern well; Trajan, that his was the same as that of Alexander, namely, to conquer. The question, at length, was put to Marcus Aurelius, who replied, with great modesty, that it had always been his care to imitate the gods. This conduct seems to have gained him the most votes and best place in the whole as sembly. Marcus Aurelius being afterwards asked to explain himself, declares, that, by imitating the gods, he endeavoured to imitate them in the use of his understanding, and of all other faculties; and in particular, that it was always his study to have as few wants as possible in himself, and to do all the good he could to others.

Among the many methods, by which re

vealed religion has advanced morality, this is one; that it has given us a more just and perfect idea of that Being whom every reasonable creature ought to imitate. The young man, in a heathen comedy, might justify his lewdness by the example of Jupiter: as, indeed, there was scarce any crime, that might not be countenanced by those notions of the Deity which prevailed among the common people in the heathen world. Revealed religion sets forth a proper object for imitation, in that Being who is the pattern, as well as the source, of all spiritual perfection.

While we remain in this life, we are subject to innumerable temptations, which, if listened to, will make us deviate from reason and goodness, the only things wherein we can imitate the Supreme Being. In the next life we meet with nothing to excite our inclinations, that doth not deserve them. I shall therefore dismiss my reader with this maxim, viz. Our happiness in this world proceeds from the suppression of our desires; but in the next world, from the gratification of them.

Quis enim virtutem amplectitur ipsam, Præmia si tollas? Juv.

IT is usual with polemical writers to object ill designs to their adversaries. This turns their argument into satire, which, instead of show

ing an error in the understanding, tends only to expose the morals of those they write against. I shall not act after this manner with respect to the Freethinkers. Virtue, and the happiness of society, are the great ends which all men ought to promote, and some of that sect would be thought to have at heart above the rest of mankind. But supposing those who make that profession to carry on a good design in the simplicity of their hearts, and according to their best knowledge, yet it is much to be feared, those well-meaning souls, while they endeavoured to recommend virtue, have in reality been advancing the interest of vice; which as I take to proceed from their ignorance of human nature, we may hope, when they become sensible of their mistake, they will, in consequence of that beneficent principle they pretend to act upon, reform their practice for the future.

The sages, whom I have in my eye, speak of virtue as the most amiable thing in the world; but at the same time that they extol her beauty, they take care to lessen her portion. Such innocent creatures are they, and so great strangers to the world, that they think this a likely method to increase the number of her admirers.

Virtue has in herself the most engaging charms; and Christianity, as it places her in the strongest light, and adorned with all her

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native attractions, so it kindles a new fire in the soul, by adding to them the unutterable rewards which attend her votaries in an eternal state. Or if there are men of a saturnine and heavy complexion, who are not easily lifted up by hope, there is the prospect of everlasting punishment to agitate their souls, and to frighten them into the practice of virtue, and an aversion from vice.

Whereas your sober Freethinkers tell you, that virtue indeed is beautiful, and vice deformed; the former deserves your love, and the latter your abhorrence: but then it is for their own sake, or on account of the good and evil which immediately attend them, and are inseparable from their respective natures.

As

for the immortality of the soul, or eternal pu nishments and rewards, those are openly ridi culed, or rendered suspicious by the most sly and laboured artifice.

I will not say, these men act treacherously in the cause of virtue: but will any one deny that they act foolishly, who pretend to advance the interest of it by destroying or weakening the strongest motives to it, which are accommodated to all capacities, and fitted to work on all dispositions, and enforcing those alone which can affect only a generous and exalted mind?

Surely they must be destitute of passion themselves, and unacquainted with the force