A letter to a Deist, concerning the beauty and excellency of moral virtue, and the support and improvement which it receives from the Christian revelation

W, A, BRES!

A

LETTER

T O A

DEIST,

Concerning the
Beauty and Excellency of Moral Virtue^

AND

The Support and Improvement which it

receives from the Chriftian Revelatioq^ \ ? 3 ^ ;

._ ft 3, 9

By a Country Clergyman.

Eds habere Vires Virtutem, tantumque in
omni re valere^ quantum veteres Philofopht
crediderunt ^ nemo Sanus affirmaverit.

Erafmus.

LONDON:

JPrinted for JOHN P EMBERTON, at the
Buck and Sun againft St. Dun/Ian s Church
in Fleetftreet, Mpccxxvi,

.

[33

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Have jagain perufed with
frefli Pleafure, and frefh
Concern , the Volumes

ofCHARACTERISTICKS

which you was pleafed to
pjrefent me with fome
. time ago. And I affure
you, the Condition of Im
partiality, which you impofed on me, has
been punctually obferved. I heartily wifh
t the Noble Author had been as unprejudiced
in Writing, as I was in Reading. If he had,

A 2 lam

[ 4

I am perfuaded his Readers would have
found double Pleafure, and double Inftrufti-
on. It feems to me, that his Lordfhip had
little or no Temptation to purfue any Sin
gularities of Opinion by way of Diftinfti-
on. His fine Genius would fufficiently have
diftinguiihed him from vulgar Authors, in
the High-Road of Truth and good Senfe-j
on which Account his Deviations feem the
rnore to be lamented. The Purity and Po-
litenefs of his Style,/ and the Delicacy of
his Sentiments, are, and muft be acknow
ledged by all Readers of Tafte and Sincerity.
But neverthelefs , as his Beauties are not
eafy to be overlooked, fo neither are his
Blemifties. His Works appear to be ftained
with fo many grofs Errors, and his fine
Thoughts are fo often mingled with Abfur-
dities, that however we may be -charmed
with the one, we are forced to Condemn
the other.

It is but a finall .Matter ^ that the Clergy
are the conftant Mark of his Satyr. They
who are prejudiced againft the Chriilian Re
ligion, are naturally diigufted at Sts Mi
ni fters : Nor do I know, Sir, an foffonce to
the contrary, excepting your felf. But
confidering what a general Affedkm--for
Mankind, wliat an univerfal Benevolence
our great Author maintains, and recom
mends:, it is fomeV/hat difficult to account
for that Rancour, that Keennefs of Spirit,

which

£

i A53..

which appears in r his Writings, whenever
he, touches -jon our Prpfefiion. Any ac-
cidenLal Me xjiion of it kindles his Difplea-
fiire, and brings us under Correftion. Let
but the Idea of our Fun&ion crofs his Way •
immediately he quits the Game he is in
Purfuit of, and does us the Honour to hunt
us for feveral Pages together. Nor does he
think fit to fingle'out Particulars, but le
vels and lets fly, at the whole Order. Such
a Proceeding as this needs no Remarks of
mine, and they are ftill lefs necefTary in
writing to you, who as you never follow
the Example, fo you have too much Huma
nity and Juftice to utter a Sylable in De
fence of it. I fhall therefore only obferve
bow it would have looked, fuppofing he
had laid it down in the Form of a Propo-
fition, and inferted it into his Doftrine. It
is natural and reafonable to fliew Benevo*
lence, and be well affedioned towards all
Mankind, excepting the Minifters of the
Gofpel.

I am equally at a Lofs to account for
that extraordinary way of Thinking, which
appears in his Effaj on Wit and Humour.
To make Raillery the Teft of Right Rea-
fon, and Ridicule the Touchftone of Truth,
is to maintain fomethino; that far exceeds
the Bounds of a Paradox. I rnuft own
I cannot but wonder, whenever I think of
it, that fo able and accurate a Writer could

ever

ever take it into his Head^ to advance fuch
an uncouth , abfurd Notion,, All I can
naake of it is, that his Lordfliip had a mind
to divert himfelf with fome Speculation en
tirely new, and peculiar to himfelf: Such
as no Man had ever entertained before him,
and none would be likely to entertain after
him.

It is neither my Intention, nor your De-
fire, that I (hould go through the Ckaratfe-
rijlicks, and point put whatever may feem
liable to Objection. This is a Work, for
which, at prefent, I have neither Time nor
Inclination. I am glad therefore that you
have confined me to the Enquiry concerning
Virtue -5 where I {hall find little more to do,
thien to tell you how much I admire it. I
think it indeed, in the main, a Performance
fo juft and exaft, as to deferve higher Praifes
then I am able to give it : But notwithftand-
ing this Acknowledgment, I cannot agree to
every Particular contained in it. And you
muft give me leave to add, Sir, that the very
Point with which you feem to be moft
pleafed, appears to me the moft exceptiona
ble. I mean that low and disadvantageous
Account he has given of thofe Religious
Motives^ which both Reafon and Revelation
fet before us. I cannot but think he has
carried the Notion of Difintereft too far,
and am fo'rry to find that you feem to carry
itftill further.

Before

L / J

Before I trouble you with my Reafons, it
jnay be very fitting to make the following
Conceffions. I can by no means approve of
that Doftrine which refolves all Morality
into Self-Intereft : A Dodrine that not only
debafes Virtue, but finks it to a Level with
the moft indifferent Aftions. Whenever
thefe happen to be equally profitable, they
become, according to this Opinion, equally
eligible. Are there then no Propenfities,
no Inclinations in our Nature, drawing us,
as it were, out of our felves, in behalf of
our Fellow-Creatures, even to the Neglect
of what we^ call Self-Advantage ? Is there
likewife no intrinfick Goodnefs in Virtue to
afcertain its Superiority, and determine our
Preference? Suppofe it in anylnflance un
profitable v fupppfe it prejudicial, would it
ceafe to be Virtue? Would the eternal and
immutable Relations of Things be hereby
deftroyed? It might be faid indeed, in fuch
a Cafe, that its Obligations were fufpended
or overruled -5 but ftill, its Nature wou!4-
remain the fame, nor would it lofe any thing
of its own intrinfick Worthinefs. We may
be fuppofed to be placed in fuch Circum-
fiances, as to be incapable of practifing it j
and fuch a Suppofition may fbew how much
it wants to be fupported by Rewards : but
thefe Rewards have no Influence, no Effed
upon Virtue itfelf, whatever Effects they
fnay have upon us. — <— I look upon it as %

certain

[8]

I .1

certain Truth, that nothing can be more
binding upon teafonable Creatures than
Reafon; and that a good Law obliges as
much, if not more than the Legiflator him-
felf. God has no ; Superior to prefcrit^
Laws to hi inland v«-t is -e-r-nally boiiri,(l
by the Reftitude of his own Nature ^ jtffyt
is,, the Rules- of ri0' f& | . ; Thfefef j£>
fo many Laws to him, \ a 3?* perpetu
ally and inviolably ot/erveb : Tliey ftrictly
and formally oblige hm ;> nor can die Ob
ligation be^ever dilTolved :\And yet no Pro-
fit5 no Advantage ariks to liirr? from thence,
as being incapable of receiving any. Who
ever affirms that God's Goodnefs to his
Creatures is, in any Refpeft, ferviceable to
himfelf} muft alfo affirm, that he is more
happy fince the Creation than he was be
fore, and that the Creation was neceflary to
compleat his H^ppjnefs^ which being evi
dently impoflible, it follows that the Good-
pefs of God is entirely independent on Self-
Intereft, and has not the leaft Connexion
with it. And ^fince his Goodnefs is moft
perfeft, does it not alfo, follow, that the
"more ours refembles his, the nearer it ap
proaches to Perfeftion^ and by Confequen.ee
the more difinterefted, the more perfedl?
Very true ^ but then we muft remember tjip
infinite Disparity of Nature and Condition.
If ours be fuch, that it will not fuffer us in
rnany Cafes to praftife this rnoft perfeft Vir*

tue,

tue , we muft be content with that which
is lefs perfect. And if we purfue this as
far as we can,, we (hall have no Reafon to
complain, or be diiTatisfied. But to return,
I think it appears from what I have {aid,
that nothing can tend more to ^the Difpa-
ragement and Diminution of Virtue, then
to found it thus on Self-Intereft. ^ What
ever may be laid of foine other Kinds of
Virtue, yet Social Virtue, or Benevolence,
muft ftand upon another Foot, or fall to
the Ground. For no Services, no Acts of
Beneficence to our Fello\v-Creatures can be
Virtuous, while we are deftitute of all Af-
feftion for them, and mean nothing but the
ferving of our felves. Were it otherwife,
it would follow, that Human Virtues were
nothing more than fo many Modifications
of Self-Love. And upon the fame Sup-
pofition, Human Goodnefs would be of a
quite different Nature from Divine Good
nefs, as appears from what I have juft
now obferved ^ which is as much as to
fay, that it would be no Goodnefs at
all.

But after all, though Intereft can ^ never
enter into the Nature and Conftitution of
Virtue, yet why may it not be allowed
to accompany and ftand befide her ? Not-
witMtanding all that has been granted, I
can fee no Reafon why Virtue, and the Re
wards of Virtue muft needs be feparated,

B and

and fet at Variance. Its Excellencies and
Advantages feem by God and Nature to be
joined together, and why fhould Man at
tempt to put them afunder? Let Virtue be
decked in all her Charms :, let her be
painted as lovely a Form as is poflible ^
there is no Danger of the Pictures out
doing the Original. But (till, what Rea-
fon can any Man have to* (trip her of her
Dowry, and' prefent her empty-handed?
The Royal Moralift has represented her
otherwife:, and in Conformity to his De-
fcription, why may (he not be fet forth
as holding temporal Advantages in one
Hand, and a bleffed Immortality in the
other?

You fay, that Views and Intentions of
Self-Good, in Proportion to the Extent of
their Influence, are deftruclive of Virtue.
And I grant, if they deftroy Benevolence,
they deftroy Virtue. Or if they diminilh
the former, they in Proportion diminifli
the latter. But 1 am not able to difcover
that they do either the one or the other.
• A certain Perfon believes nothing ei
ther of Providence or a Future State •, but
yet has a contiderable Share of Benevo
lence: And this Benevolence prompts him
to fuitable Afts of 'Kindnefs and Benefi
cence. Suppofe him afterwards convinced
of thofe great Truths, what Effeft would
they have upon him ? Would they take
i away,

C M

away, or Men his Benevolence? I fee no
Reafon to^fuppofe it. For how fhould a
Man's aiming to procure himfelf Happinefs
in another World, render him either dif-
affeded, or lefs kind to his Brethren in
this ? Since that Happinefs is fuppofed com
mon to all that will qualify themfelves for
it, _ there can be no interfering, no Compe
tition of Intereft to occafion Contention,
and impair Benevolence. And what elfe
fhould do it, I cannot conceive. You will
fay perhaps, that though his Benevolence
do remain the fame, y-et that he is not
equally influenced by it. That the new
Motives which his Convidion has intro
duced, muft affect his Determinations, and
proportionally detrad from the Merit and
Virtue of his good Actions. To which I
anfwer, that however the new Motives may
operate, they cannot hinder the Efficacy of
the old one. Whatever Good they may
produce over and above, (as indeed much
may be expeded from their Conjunction
with the former Principle) yet dill the Be
nevolence being fuppofed, the fame in De
gree muft, I think, remain the fame in
Force and Influence. But let us hear what
the Author of the CharaBerift'icks fays about
this Matter,

B 2

[ .a]

can Fear or Hope confift in '
Reality with Virtue, or Goodnefs^ if it (land
as a confiderable Motive to any A& , of
which fome better Affe&ion ought alone, to
have been a fufficient Caufe. Again : f In
this Religious T)ifcipline ( vi&. of Hope and
Fear ) the Principle of Self-Love which is
naturally fo prevailing in us^ being improved
and made jlronger every Day by the Exercife
of the Paffwns in a.Snbjeft of more extended
Self-Inter eft ^' there may be Reafon to appre
hend, lefrthe Temper of this Kind ftould ex
tend itfelf in general through all the Parts of
Life. For if the. .Habit fa fitch, as to occa-
tiGn in every ? articular ^ ,a ftriffer Attention
te Self-Good^ and Interest, it musi infenjibly
diminifo the Affections towards Publick Good,
and introduce a certain Narrownefs of Spirit.
Whether by this., the Author did not mean
tofhew, or infinuate the Inconvenience and
Damage that Virtue Curtains., from the fa-.
ture and invifible Motives of Religion, let
the Reader judge. My Bufinefs is ^to (hew,,
if I can, that, thefe Apprehenfions are
groundlefs ; and that in fome Cafes, a siritf
Attention to Self-Good, is of great Service

to the Publick. -If I be not very much

deceived, the Motives of Religion are fo
far from weakening or lefTenirig Benevo*

* Vpl. U, Pag, §8,

['3]

lence, that they naturally tend to increafe
and ftrengthen it. By thefe Motives I
mean the pofitive Rewards which we be
lieve Revelation has fet before us, added to
thofe Advantages and Enjoyments which
naturally flow from Virtue. That is, that
complex Good, which is meant by a bleffed
Immortality, of whatfoever Ingredients it
may confift. Let it then be confidered,
what Effefts the Expectation of this great
and endlefs Happinefs is like to have on
the Minds of Men. Now I think it na
turally tends to give them great Peace and
Tranquillity of Mind, and to make them
habitually well pleafed and joyful, in pro
portion to the Strength of their Hopes. The
Queftion then is, Whether this Tranquillity
and Joy do not as naturally tend to increafe
and cherifli Benevolence :, and by Confe-
quence contribute to that Goodnefs of Tem
per which our Author requires. This I
own is no Queftion with me : However,
I am willing it fhould be determined by
Experience and Obfervation. Recoiled,
Sir, what you have feen and known, and
tell me whether, extern Paribw, thofe Men
be not raoft benevolent and kindly difpofed,
who are beft pleafed with their Hopes and
Profpefts. Do not compare this to thofe
Mechanical Affections, which rife and fall
with our Spirits, and depend on the little
Accidents and Events of Human Life. For

as

'4

as this is regular and conftant as the Caufe
which produced it, fo it is aided by Rea-
fon, and ftrengthen'd by Reflection. — When
Men confider how their Labours here will
be recompenfed and crowned hereafter, and
what an inexhau'ftible Fund of Happinefs
God has provided for them in the next
Life y their Minds are filled not only with
pleafing Expectations of their own Blifs,
but with a grateful Senfe of his Bounty and
Goodnefs : And fmce they cannot pofllbly
make him any Requital, their Gratitude
naturally flows put in Streams of Kind-
rfcfs upon theiY Fellow-Creatures. This,
I fay, is not only natural, but highly a-
g;Yeeable to Reafon , and even Revelation.
• — -™1- Again, how nnift it endear Good
Men to one another, -to confider themfelves
as Perfons defigned for a perpetual Coha
bitation hereafter > Members of an im
mortal Society, and Friends and Compa
nions for ever ! Here are Bonds of Love,
and Principles of Benevolence, which only
Religion can furnifli •, and which entirely

depend on the Rewards of Futurity. On

the other Hand •, if we fuppofe Mankind
without any Hope, any Profped in ano
ther World •, expecting nothing more, than
as foon as this Life was done, to perifh and
be extinct -, fuch a Thought , fuch a Be
lief as this, would be fufficient to damp
every good Defign , and ftrike all Virtue

dead.

C '*

dead. Upon this Suppofition, how few
would give themfelves Trouble to do good
Offices either for others, or themfelves?
Who would think it worth his while to ex
ert himfelf vigoroufly in the Service of the
Pubiick, if he knew that in a few Years,
both he and they were to lofe their Exi-
ftence, and fink together into utter Obli
vion? Men would then almofl give them
felves up to fad Thoughts , and gloomy
Reflections :, and in fuch a dejeded, difcon-
folate State as this, what Room, what En
couragement to cultivate virtuous Difpo-
fitions? Surely Benevolence mud, at leaft,

thrive ill in fuch a Soil. -In fhort, to

prefcribe and preach up Virtue without a
Future State, appears to me no otherwife
than as a Sort of Religious Knight-Errantry.
However Men may gaze or liften for a
while, they will never be influenced by
a Doflrine that is carried fo high, as to
be above the Principles of Human Na
ture.

Upon the whole, what our Author's real
Opinion was concerning Futurity, he has
not thought fit to inform us , nor fhall I
prefume to determine. He often throws
out oblique Hints againft Infinite Rewards-^
and as ofren fpeaks in Favour of common
and natural Virtms •; But what to conclude
from hence, perhaps you, Sir, may know
better than I do. I iliall therefore leave

thefe

[ «<*]

thefe Ambiguities and Uncertainties, and

proceed to fomething that is clearer. •

He has exprefly granted, that the Principle
of Rewards and Punifliments, how merce
nary or fervile foever it may be accounted^
is yet in many Circuniftances a great Advan
tage^ Security, and Support to Virtue *. And
fince you feem to be fo far of a different
Opinion in refpeft of Rewards, as to make
Virtue its own fufficient Reward, and to
think it depredated by any other:, I muft
defire you to perufe and weigh what the
Author has added about this Matter. In
the mean Time, give me leave to offer you
the following Confiderations.

Let it be obferved then in the firft Place,
how fmall a Proportion of Mankind are ca
pable of difcerning in any confiderable
Degree, the inward Beauty and Excellence
of Virtue. In the CharaBertfticks we find
a good Tafle required for this Purpofe ^
and whether that Tafte be derived from
Nature or Education, there is ^ little Rea-
fon to exped it fhould be found in the Bulk
of Mankind. Nor will even ^that Moral
Senfe, which an excellent Writer has of
late contended for in another Enquiry f ,
prove much more effectual. For fuppofe it to

* Vol. II. Pag. 60.

t Enquiry into the original Ideas of Beauty and
Virtue.

be

['73

be as real and extenfive as he reprefents it,
yet if it be not kept up and cherifhed by
Care, Attention, and the Practice of Vir
tue, it muft foon grow dull, if it be not
almoft extinguiflied. How then can it be
imagined, that in refpect of the Generality
of the World, it fhould be fufficient for the
Support of Morality, and the Maintenance
of Virtue ? I need not further obferve how
little probability there is of their arriving
at fuch a Knowledge by abftracted Reafo-
nings and Speculations. To expect indeed
any way that the greateft Part of Mankind
fhould have jufl Ideas of Virtue, and un*
derftand its worth ; is to expeft that the
greateft Part of Mankind fhould become
Philofophers — — . But fuppofing the Excel
lence of Virtue were in a good Meafure per
ceived by them, how would they be af-
fefted by it ? What flight hold would fuch
intellectual Beauties take on the Under-
ftandings of the Vulgar •, and how feebly
would they operate upon them? It muft be
fomething more fubftantial that can make
any confiderable Impreflion on their grofs
Minds : Something that can either flrike
their Senfes, pr work upon their Paflions.
And what can be fitter for this Purpofe than
Rewards and Punifhments? Thefe excite
their ftrongeft Paflions, and work upon Man
kind more powerfully than any tiling
CQuld do. Moft certain it is, that

G

r i«

ever thefe fail to bring Men to their Duty,
nothing would be fufficient*, nothing, I
mean, lefs than Compulfion, which is in-
confiftent with our Nature. The Wifdom
and Goodnefs of God are very confpicupus
therefore in this Provifion for our Security,
Such ftrong Sanctions were abfolutely ne-
ceflfary: And however vicious Men may
be with them, they would have been infi
nitely more fo without them.

But further •, to difcover the Neceflity of
thefe Motives, we ought to confider a great
Part of Mankind as deeply engaged in
finful Courfes. It is reafonable to think, that
regard muft be had to the reclaiming of
thefe. To facilitate the Converfion of Evil
Men, you will allow, Sir, to be an Inten
tion worthy of infinite Goodnefs. Is then
the Excellence of Virtue to be looked upon
as a Caufe adequate to fuch an Effect? Was
it proper that the Reformation of the Wick
ed fhould be wholly left to their own Rea-
fon -, or, if you will, to that Moral Se?ife
before fpoken of? Alas! their Reafon is ex
ceedingly darkened and depraved :> and
their Moral Senfe muft be grown very lan
guid, if it be not quite loft. Reprefent to
a vicious Man the Beauty of Virtue, you
fpeak to him in a Language that he does
not underftand. Let Virtue her felf plead
her own Caufe, and fet forth her own Me
rit, he will not fo much as bear the Voice of

the

t IP ]

ike Charmer. His Eyes, his Ears, his
Heart are fixed upon quite different Objeds -5
infomuch that all Attempts from this Quar
ter are utterly loft upon him. But let him
be told that the Paths in which he is en
gaged lead to- his Ruin :, that he is incurring
endlefs M'fery, and forfeiting eternal Hap*
pinefs: This may probably work upon him,
if he be not quite incorrigible. Such for
cible Arguments will prevail, if any thing
can : In fliort, a ftrong Attachment to Sin
produced by Inclination, and confirmed by
Cuftom, all Men allow is hard to be broken*
I would only ask then, whether your Prin
ciple taken alone, or reinforced by Gofpel-
Motives, be more likely to do it. I believe
you will be fo reafonable, and fo ingenuous

as to fay the latter. But perhaps you

W'lladd, that Converts thus made, are not
Converts to Virtue, as being afted and fwayed

merely by Confiderations of Intereft. •

I have already told you why I cannot agree
to fuch a Conclufion : But here I mufl rejeft
it upon another Account. He who removes
out of the Ways of Vice into the Ways of
Virtue, wholly from a Regard to his own
Safety and Welfare, may, and probably
will, if he continue therein, be influenced
afterwards by higher Confiderations, and
become virtuous at laft even upon your
own Principle. This is a natural Suppofi-
ticm s The Author of the CbaraSerifticks

C a 'takes

c

takes notice of it -3 and I doubt not but it is
often verified in Faft. And indeed what
wonder if a Man, who embraces Virtue
upon any Principle, difcover the Beauty
and Excellency of it fooner than he who is
wallowing in Sin and Senfuality? And this,
if I miftake not, clearly (hews the Ufeful-
nefs and Advantage of the Motives thatj
am defending. They draw Men out of their
evil Courfes, which no other Inducements
have Power to do :, and then commit them
into the Hands of Virtue, to be taught and
intruded by her ever after. And thus ha
ving fo fair an Opportunity of discovering
her Worth, it is not to be imagined that
they will long continue ftrangers to it. Be
reconciled then , Sir , to thofe Motives
which you have hitherto difapproved :, if
it be for no other Reafon, than that they
manifeftly fupport and ftrengthen your own
Principle.

Another Proof how ufeful thefe Motives
are to Virtue, and how necefTary to fupport
it, may be drawn from a State of Suffering ^
and more efpecially from the Cafe of Per-
fecution. A confidcrate Mind that is at
cafe, unmolefted by Want, or Grief, or
Pain, may be fuppofed carable of obfer-
ving the Excellence of Virtue, and of re
ceiving fuitable Impreflions from it. He is
at leifure to refleft upon it without Diffra
ction, and the more he reflefts, the more

reafon

reafon he will find to approve and admire
it. But when a Man is funk into Adverfity,
and has various Hardfhips to ftruggle with ^
efpecially when thefe Hardfhips are occafio-
ned and brought upon him by his adhe
rence to Virtue -, will he not then want fome
further Support than Virtue is able to give
him ? What Confolation can flie pour into
an afflifted and forrowful Breaft ? What
Remedies can flie adminifter to heal his
Grief, and footh him in his Sufferings?
She may ftill appear lovely in his Eyes -
ftill difplay her Beauty, and fliine out with
her ufual Luftre: But is this fufficient to
mitigate his Pains , or difpel the thick
Gloom that hangs over his Heart? , Ex
tol Virtue, Sir, as much as you can :, ex-
liauft your Eloquence in her Praife : Yet
after all, Truth will oblige you to acknow
ledge, that (he is impotent in the Day of
Adverfity, and not capable alone of fup-
porting Men in Diftrefs. The Stoicks in
deed denied this with great Refolution and
Obftinacy ^ but their boaftful Declarations
on this Head, were in reality only fo many
Infults upon human Nature, and Contradi-

ftions to common Experience . Moft

certainly nothing can fupport a Man under
the Preffure of any great Evil , but the
Hope and Profpeft of fucceeding; Good :
And if he fuffers in the Caufe of Virtue,
'tis plain that fomething is wanting to make

up

up her Deficiencies, and cpmpenfate his
Sufferings. So that here again we perceive
tbe great Ufefuhiefs of thofe Rewards and
Encouragements which Heaven has annex
ed to Virtue, and entailed upon her Vota
ries. Here is more than an Equivalent for
the moft grievous Sufferings ^ a Comfort
adminiftred, that has Strength and Sub-
ftance capable of bearing up the moft de-
jefted Spirits, and fuflaining all their In-
firmities.— — But this Obfervation will ftill
appear to have greater Weight, if we ex
tend it to the Cafe of Perfecution. Let us
confider a Man fuffering Martyrdom, and
behold him led by Truth and Virtue to a
Stake : In this Extremity how is he to be
fupported -5 whither can he turn for relief?
What can bare Virtue do for him, in the
Height of Torture, and the Agonies of
Death? Would he not naturallv fly out into
Brutus's Exclamation, and loudly complain
that Virtue had betrayed him ? Would you
expect to fupport and comfort him in his lafl
Moments, by a lively Reprefentation of her
Charms? Alas! it would avail no more at
that Jundure, than the Contemplation of
forne fine Pifture. Whereas, let but Reli
gion ftep in to his Aid, and lift up his Eyes
to thofe Jovs and Glories that (he has pre
pared for him above:, he is comforted at
once -, his Torments are in a manner for
gotten : The Flames have loft their Force,

and

and Death its Sting, and he paffes trium
phant into another World.

I defire, Sir, you will not look upon
this as a Flight of Enthufiafm, or a fan
ciful Defcription carried beyond the Bounds
of Truth. The Hiftory of our Religion,
furnifhes us with a Multitude of Vouch
ers, and fets before us many Inftances of
the Power and Efficacy of thofe Motives
againft which you objeft •, and that in fuch
Circumftances as I have been fpeaking of. —
And the fame might be obferved in Re-
fped of the Temptations incident to Prof-
perity, which would be more powerful and
prevailing than they are, if it were not for
the Influences of another World.
Does it not appear then from the fore
going Confiderations , that thefe Motives
greatly befriend Virtue, and ftrengthen
her Interefts? We plainly fee fhe is 'not
felf-fufficient , and how could her Defects
be better fupplied, than by thofe Rewards
which Revelation has offered Men? I de-
fire no more, than that they may be looked
upon as her Auxiliaries :, and fuch, I think,
upon an impartial Enquiry, you muft dif-
cover them to be.

I might farther obferve, that Mankind
is much indebted to thefe Motives, as they
occafion the doing of much more Good in
the World, than otherwife would be done.
Diforder, much Mifchief is hereby

pre-

04]

prevented •, and many Aftions performed,
highly beneficial to the Publiclr, as well
as advantageous to ^ private Perfons. And
fuppofing fuch Aftions were in no Cafe ,
and in no Degree, truly Virtuous; yet fince
fo much Benefit redounds from them, and
they fo much conduce to the Welfare of
Mankind:, that Principle from whence they
fpring, muft be allowed to be very ufeful.
Were we to fubftradt from the Good that
has been done in the World , that Share
which was owing to Profpeds of Advan
tage, and Views of Intereft:, the Remain
der, in all likelihood, would not be ve
ry confiderable. And yet this Remainder
would have been the Whole, if we fup-
pofe Virtue ftripped of all Advantages,

and left to her felf. As Man is a

reafonable Creature, he is capable of dif-
covering and admiring the intrinfick Excel
lence of Virtue j but neverthelefs, as he is
confcious of his own Indigence and Infir
mity, he cannot well pretend to neglect
thofe Appendages of Intereft that belong to
her. Tis Vanity and Prefumption in
him to flight thofe Advantages which are
fo neceffary to his Weil-Being. On the
other Hand 'tis mean, and mercenary, to
purfue thcfe Advantages alone. To pre
vent both, God has clofely connected our
Duty and Intereft, and interwoven ihim to?
gether. And this Conjunction has been of

great

[ '5

great Service to Mankind at all Times, and
upon all Occafions. — — I believe it may be
faid, that from this complicated Principle
have flowed all thofe great and illuftrious
Aftions that make fuch a Figure in Hiftory,
and have been the Delight and Admiration
of all Ages. Many of the antient Heroes
of Greece and Rome had a lively Senfe of
Virtue, and were efpecially famous for the
Love of their Country, and an inviolable
Attachment to the Interefts thereof: But
was this the only Principle that prompted
them to ad fo heroically, and deferve fo
well of Mankind ? Were they not alfo
excited and animated by an ardent Third
after Glory ? Did they not expeft to im
mortalize their Names, and perpetuate the
Fame of their Actions? When Socrat.es
fell a Sacrifice to Truth and Virtue, did
he not propofe to pleafe God and pro
cure his Favour? A nobler View indeed
than the other :, but yet it was a View of
Intereft, though fuch a one as Virtue can
never be afhamed of. A Defire to pleafe
the fupreme Being, and obtain his Appro
bation, is fo wife and worthy an Intenti
on, fo juft a Principle of Aftion, fo agree
able to the Dictates of right Reafon, and
the genuine Inclinations of human Nature,
that it may feem to rival the pureft and
moft difinterefted Love of Virtue, or at

D lead

r **

leaft to claim a Place very near it. In
Socrates they were joined together, as in
deed they always ought to be. His ex
alted Mind faw, what only Revelation could
teach others -, that to difunite Virtue and
Intereft, and follow either feparately, was
to act contrary to Nature, and the Rules
of found Wifdom: And while others de
voted themfelves to the Purfuit of earthly
Fame and human Praife, that Shadow of
Honour -5 he found out and followed the
Subftance :> driving to recommend himfelf
to that Being, in whofe Approbation con-
fids the Perfeftion of all Glory. In (hort,
that he left this World with fo much In^
difference, or rather Inclination, was owing
to the ftrong Hopes he had of the Joys

and Glories of another. Of his Cha-

rafter and Conduct ( perhaps the bed in all
the Heathen World ) I have taken more
particular Notice, that it might difpofe you
to hear with lefs Prejudice what is ex-
prefsly owned concerning the great Foun
ders' cf our Religion -5 or at lead, to ob
viate fuch Exceptions as you might o-
therwife be apt to make. When it is faid,
that the one had refpeEi to the' Recompense
cf Reward, and that the other endured the
Crofs, and defpifed the Shame, for the Joy
•(bat was fet before him -5 this is abundant
Authority for us Believers, and fully af-
5 fures

fares us, that the rriixed Principle before-
mentioned is perfectly right. We are
hence throughly convinced, that Intereft
may be regarded and propofed, without
any Diminution of Virtue, or Derogation
from it ^ and in fliort, that they are and
ought to be indiilblubly united. As you
difown this Authority , I am content to
i-efer you to the Reafori of the Thing *,
only defiring, as I juftly may, that what
was never objefted againft Socrates^ may
Hot be objected againft Mofes and Chrift.

Having complied with your Requeft, and
laid before you my Sentiments, though
briefly, concerning a Book that you think
fit to call your Oracle^ and that is efteemed
and ftudied by you accordingly : Let me
intreat you in my Turn, to refume and
re-examine with the fame impartiality that
you required from me, that Book which
we believe to be truly and ftridly Oracu
lar : Bring along with you that Venera
tion for Morality and Virtue which you
profefs, and try whether you cannot find
in the New Teflanient the nobleft Precepts
and fublimeft Paterns that you ever met
with* As you may there difcover the Rea-
fonablenefs, the Fitnefs, the Ufefulnefs of
thofe Motives which I have been contending
for ^ fo you may obferve notwithftanding,
the moft exalted Benevolence both taught

D 2 and

and exemplified. You may there have

the Pleafure of perceiving all human Duty
refolvecl into the Love of God and Man.
You will alfo find Self-Love made the Rule
of our Love for others •, and all Behaviour,
all Proceedings towards others forbidden,
except fuch as we judge to be reafonable
towards our felves : You will find real Af-
feftion and unfeigned Good-Will efTentially
conftituting Chriftian Charity •, and all out
ward Acts of Beneficence declared to be
ineffectual and worthlefs, that do not proceed
from that inward Principle : You will find
Benevolence and Kindnefs laid down as the
Rule by which Men will be finally judg
ed^ and thofe reprefented as moft deferving,
who do the moft good in proportion to
their Abilities : But what I would more par
ticularly point out to your Obfervation, is
the Extent and Diffufivenefs of Chriftian
Benevolence, which comprehends, as you
would wifh it to do, the whole Species, and
fpreads itfelf over the Face of the whole
Earth. Inftead of that partial Love, thofe
contracted AfFedions, whether for Kindred,
Neighbours , Friends or Country, which
both Jews and Gentiles were too apt to run
into, and even make their boaftof:, Chrj-
ftianity requires us to love all without Di-
ftinftion, and opening our Arms as wide
as poflible, embrace Mankind with an uni-

verfal

verfal Good-will. How will you be able
to forbear admiring the Noblenefs and Ge-
nerofity of thofe Precepts, which throwing
down the narrow Limits and Boundaries
of Affection which had been at any time
fet up, enlarge and draw it out to the ut-
moft •, and will have nothing lefs than the
whole human Kind to be the proper and
adequate Objed of human Love ? Not that
the Gofpel intends to loofen the Ties of
Nature, or diffolve the Obligations arifing
from any of the Relations before-mentioned ^
but to fix them in their proper Order, and
make them fubordinate to that Obligation,
which of all others is the ftrongeft and
moft natural. And very fitting it was, to
rectify the Miftakes of thofe, who had fo
far inverted the Duties of Benevolence, as
to degrade that, which next to the Love of
God, is the higheft of all : And it was well
if fome went not fo far, as even to difcard
it.

But to return-, how juft, how fine an
Explication of the Precept concerning the
Love of our Neighbour , will you find
couched under the Parable of the Good
Samaritan? How beautiful appears the
Aftion, how amiable the Character? In Op-
pofition to thofe who underftood the Word
Neighbour in too literal and narrow a Senfe,
our Saviour has here informed us, in a

moft

C 30

moft lively and elegant Manner, that it is'
not to be reftrained to nearnefs of Situa
tion, Familiarity, or Acquaintance-., but
that every Human Creature, whatever be
his Country, his Manners, his Religion, is
to be reputed our Netgloboiir, and treated
as fuch. Had a Foreigner of fome remote
Country been reprefented as the Perfon in
Diftrefs, or as the Perfon who relieved
him, the fined Part of the Illuftration had
been loft. But the Object of Compaffiort
is a Jew , and Succour is brought him
by a Samaritan :, who breaking through
the National and Religious Prejudices that
pofTefTed and mutually inflamed the Minds
of thofe People againft each other, funs
to his Relief, and treats him with as much
Humanity and Tendernefs of Affection i
as if he had been not only his Neighbour,
but his Brother. The generous Samaritan
confiders him only as a Man in Diftrefst
This was enough to excite his Compaf-
fion, and quicken his Care. All Animo-
fities are laid afleep and forgotten, and he
extends his Arms, and opens his Purfe, for
the Prefervation of a Life that would
otherwife have been loft. What a Pattern
of true Benevolence is here ! a Pattern that
our Saviour has commanded us to imitate ^
and which you, Sir, muft allow to be high
ly worthy of our Imitation.— -—Let me

only

[3']

only obferve further, by the Way, that
whoever through Party-Prejudice, or Con*
trariety of Sentiment , fh'fies his Pity, or
withholds Relief, upon lefiTer Occafions than
this •, is fo far only a Chrifiian in Name,
By fuch a Violation of Humanity, he dou
bly violates Chriftianity ; which, I venture
to afTure you, is only Humanity fublimated
and refined, and brought nearer to Per
fection.

It has been objected againft our Religi
on, that it takes fo little Notice of Friend-
/;//?, as neither prefcribing it, nor recom
mending it to Men's Choice and Appro
bation. But how unjuft and groundlefs
is this Objeftion ? If Men reckon Friend-
friip among their Privileges, yet why
muft they infift upon its being made a
Duty? As a Privilege, is it not enough
that it is permitted, and no where pro
hibited :, Or however, is it not fufficient,
that Chrift has countenanced it by his
own Example, in taking one of his Dif-
ciples into his Bofom, and admitting him
into a fuperior Share of his Familiarity
and Love ? But as to his Silence on this
Subject, whoever rightly confiders the Mat-
.ter, will find little Reafon to wonder at
it. It was not his Intention to ftraiten
Mens Affeftions, which perhaps were too
rpucli flraitened Already j but to widen

and

and enlarge them. He did not aim to
collect the Rays of Mens Love, and
center them upon (ingle Objefts , to the
Prejudice of others :, but rather ftrove to
fpread them far and wide, and make them
as diffufive as poflible. If he faw, as pro
bably he did, that while Men warmed
their Breafts with private Friendfhips,
they grew in Proportion cooler towards
the' Publick , was there any Reafon to
add Fuel to fuch a Flame? We may fup-
pofe him willing rather to check this In
clination , than to cultivate it. , Howe
ver, fince he neither exprefly approve^
nor condemned Friendfhip, this at lead
ought to content us. As his great De-
fign was to promote univerfal Love and
Charity, it may rather be wonder'd, that
he fliould even connive at thofe particu
lar Unions that might feem to interfere
with it, than that he (hould pafs them
over in profound Silence. — But let me add,
that how little foever he has thought fit
to promote the Love of Friends, he has
not only encouraged, but ftricUy enjoined
the Love of Enemies: A Duty but little
known, and lefs pradifed, before his Ap
pearance. This (hows, that lie was more
follicitous to fupply Defefts, than to prune
away Redundancies. The Excellency of
this Doctrine, the Agreeablenefs of it to

un-

[33]

uncorrupt ^Reafon, and the Improve
ment it brings to Morality, are Subjects
too copious to be infifted on at this
Time.

I proceed therefore to obferve, that as
our Saviour did not enjoin Friendship ,
though he thought fit, as he fafely might,
to practife it himfelf , fo the fame may be
faid of a higher Attachment *, I mean the
Love of our Country^ which has been fo
much and fo often celebrated by other Mo-
ralifts. Though he has fet Men a bright
Example of it, I do not remember thatlhe
has given any exprefs Precept concerning
it. And the Reafon I take to be the fame
in this Cafe, as in the former. Man's
Love of his Country is doubtlefs a noble
Affedion , and if it were always regularly
entertained and purfued, too much Counte
nance and Encouragement could never be
given it. But if through Mens Imprudence
and Folly, it contributes to weaken or dif-
folve higher Obligations :> if it tends to
contraft their Minds , and alienate their
Affe&ions from the reft of Mankind, 'tis
no longer Praife- worthy, but inglorious and
detrimental. — — — • If the Jews fell into
fuch a Partiality -5 if they were difaffefted
to other Nations, and too fond of them-
felves :, it rnuft be owned they had a better
Excufe than any other People could pre-

E tend

[ 34 ]

'lend to. They were fenced about by Di
vine Laws, and a ftrong Partition was
thrown up between them and the reft of
the World :, to prevent the Infedion of Ido
latry, which they were fo prone to catch.
The Greeks and Romans had the fame
Partiality for themfelves, without any fuch
Pretence-, and they covered it under the
fpecious Names of Love, Piety, and Zeal.
And in Truth, it had very beneficial Effefts at
Home. It worked them up to an unufu-
al Pitch of Induftry and Vigor , and pro
duced many great Aftions, and fplendid
Enterprizes. But after all, it had an ill
Afpecl on the Nations round about them,
who were often great Sufferers by it. They
were not only called, but confidered as
Barbarians, and almoft looked upon as
Creatures -of another Species : Infulted up
on every Occafion, and treated with great
Cruelty and Scorn. That ftrong Paflion
for their Country, which poflefs'd the
Minds, and influenced the Counfels of thofe
polite Republicks, made them frequently
aft like true Barbarians. It gave them a
Right in their own Imaginations, to carry
their Conquefts, and extend their Domini
ons as far as they could : To invade the
Territories of thofe who had never in
jured, never provoked them ^ and put
Chains about the Necks of innocent Kings

and

[ 35 ]

and Princes.- -See, Sir, the Effeds of

a mifguided and prepofterous Benevolence,
and confefs that it flood in need of thofe
wife Regulations which Chriftianity brought
along with it. Here we learn, that the
Love of Mankind ought to be the ruling
and predominant Affection ^ and by Confe-
quence, that no other ought to interfere
with it, but every Thing, give way to it.
That whatever other Paffions we entertain,
we muft take Care to keep them fubordi-
nate to this, without which they can nei
ther be laudable nor innocent. In fliort,
we may, and ought to be as kind and fer-
viceable as we can to our Neighbours ,
Friends , and Country •, but our Affeftions
muft not flop there, nor be fuffered to ter
minate on thefe Objects : For our Religion
has commanded us to love all Men as.
Neighbours, as Countrymen, as Friends >
as Brethren.

I need not extend this Obfervation to
Mens Affection for their Kindred , which
muft needs be fubjeft to the fame Rules
and Regulations. Whenever this natural
Bias becomes too ftrong, it ought to be
checked and counter-poifed. For no Incli
nation, no Affection muft be fuffered to ri
val that fupreme Principle, which you call
the Love of Mankind, and we Chriftian,
Charity.— — And how, Sir, can you re-

E 2 tain

[ 3*3

tain any Prejudice againft a Religion that
holds forth fuch a fublime Syftem of Mo
rality? That contains Rules and Precepts,
fo excellent, and fo divine? Examine the
Wifdom of the Ancients •, look through the
Productions of all Ages ^ and if in any, or
in all of them, a Scheme of Dodrine can
be found, more juft and glorious in it felf,
or more conducive to the Welfare and Per-
fedion of Mankind :, that better anfwers all
wife and good Purpofes, whether Human
or Divine : inftead of recommending the
Gofpel to you any more , I (hall ear-
neftly intreat you to embrace that in the
Room of it, and adhere to it while you
live.

When you have impartially confidered
the Principles of Christianity, let me de-
fire you to caft your Eye upon that illu-
flrious Example , that perfed Pattern of
Virtue and all Goodnefs which our Saviour
has fet Men, Since you are fo fmitten
(as well you may) with the Beauties of
Virtue, and the Charms of Benevolence -y
behold here the higheft Inftance of it,
that ever appeared among the Children
of Men! Feaft your Mind with the Con
templation of a Character that is entirely
rnade up of Love :, fuch Love, as no Eye,
till then, had feen, nor Ear had heard, nei-
ther Ipad it enter d into the Heart of Man

[37]

to conceive. Examine with the moft criti
cal Exadnefs , mark its Features, and ob-
ferve its Proportions • and tell me if the
Refult be not perfed Beauty : If it be not
infinitely amiable and excellent from firft

to laft.- That the Son of God fhould

Veil his Glory, come down from Heaven,
take our frail Nature upon him, and that
under the Form of a Servant, making a low
and obfcure Appearance, and cloathing
himfelf in the humbleft Circumftances :
That he (hould endure a fad Variety of Mi-
fery, and undergo all manner of Shame and
Contempt , Contradiction and Calumny 7
Pain and Perfecution : That he fhould fub-
mit to be outraged, infulted and abufed by
the meaneft of Mankind :, bearing it with
invincible Patience, Meeknefs, and Cori-
flancy j and driving at the fame Time to do
all poflible Good, even to thofe very Men,
who thus malicioufly and impioufly treated
him: In a word, that he fliould live a la
borious and wretched Life, and after that
die a painful and ignominious Death: And
all this for us Men, and for our Salvation:,
Rebels againft Heaven, and Apoftates from
our Duty : This, I fay, is a Scene of fo
aftonifhing a Nature, and every Thing in it
is fo Great and Divine, as to be above the
Power of Words, and the utmoft Reach of
Expreflion. Such a Sublimity of Good-

nefs

C 38 ]

nefs can no more be defcribed, than it can
be imitated. I content my felf therefore
with admiring it in Silence , and recom
mending it to your ferious Contemplation :
Not without Hopes, that fuch an unparal-
lelled Example, added to fuch excellent Pre
cepts, will be able to fcatter thofe Preju
dices that cloud your Mind , and ob-
ftruct your Belief, which is the earneit
Wifh of,

S I R,

Tour moft Humble Servant^ 6Cc.

£00 KS printed for J. PEMBERTON^
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i. rTH H E Ufe and Intent of Prophecy, In the
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2. A Sermon preach'd before the Sons cf the
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