But

I fhall only inftance a remarkable paffage, to this purpose, out of Julian's Cafars. The Emperor having reprefented all the Roman Emperors with Alexander the Great, as paffing in review before the Gods, and ftriving for the fuperiority, lets them all drop, excepting Alexander, Julius Cæfar, Auguftus Cæfar, Trajan, Marcus Aurelius, and Constantine. . Each of thefe great heroes of antiquity lays in his claim for the upper place; and, in order to it, fets forth his actions after the most advantageous manner. the Gods, instead of being dazzled with the luftre of their actions, enquire, by Mercury, into the proper motive and governing principle that influenced them throughout the whole feries of their lives and exploits. Alexander tells them, that his aim was to conquer: Julius Cæfar, That his was to gain the higheft poft in his country; Auguftus, To govern well; Trajan, That his was the fame as that of Alexander, namely, to conquer. The question, at length, was put to Marcus Aurelius, who replied, with great modefty, That it had always been his care to imitate the Gods. This conduct feems to have gained him the most votes and

best

best place in the whole affembly. Marcus Aurelius being afterwards asked to explain himself, declares, That, by imitating the Gods, he endeavoured to imitate them in the ufe of his understanding, and of all other faculties, and in particular, That it was always his study to have as few wants as poffible in himfelf, and to do all the good he could to others.

Among the many methods by which revealed religion has advanced morality, this is one, that it has given us a more a juft and perfect idea of that Being whom every reasonable creature ought to imitate. The young man, in in a heathen Comedy, might juftify his lewdnefs by the example of Jupiter; as, indeed, there was fcarce any crime that might not be countenanced by thofe notions of the Deity, which prevailed among the common people in the heathen world. Revealed religion fets forth a proper object for imitation, in that Being who is the pattern, as well as the fource of all fpiritual perfection.

While we remain in this life, we are fubject to innumerable temptations, which, if liften'd to, will make us deviate from reafon

reafon and goodness, the only things wherein we can imitate the fupreme Being. In the next life we meet with nothing to excite our inclinations, that doth not deserve them. I fhall therefore difmifs my reader with this maxim, viz. Our happiness in this world proceeds from the fuppreffion of our defires, but in the next world from the gratification of them.

quis enim virtutem amplectitur ipfam, Præmia fi tollas ?

IT

Juv.

T is ufual with polemical writers to object ill defigns to their adversaries. This turns their argument into fatire, which, instead of fhewing an error in the understanding, tends only to expose the morals of those they write against. I fhall not act after this manner with refpect to the Free-thinkers. Virtue, and the happiness of fociety, are the great ends which all men ought to promote, and fome of that fect would be thought to have a heart above the reft of mankind. But fuppofing thofe who make that profeffion to carry on a good defign in the fimplicity of the hearts, and according

to

to their best knowledge, yet it is much to be feared, thofe well-meaning fouls, while they endeavoured to recommend virtue, have in reality been advancing the interefts of vice, which as I take to proceed from their ignorance of human nature, we may hope, when they become fenfible of their mistake, they will, in confequence of that beneficent principle they pretend to act upon, reform their practice for the future.

The Sages whom I have in my eye fpeak of virtue as the most amiable thing in the world; but at the fame time that they extol her Beauty, they take care to leffen her Portion. Such innocent creatures are they, and fo 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 native attractions, fo it kindles a new fire in the foul, by adding to them the unutterable rewards which attend her votaries in an eternal ftate. Or if there are men of a Saturnine and heavy complexion, who are not ea

fily lifted up by hope, there is the prospect of everlasting punishment to agitate their fouls and to frighten them into the practice of virtue, and an averfion from vice.

Whereas your fober Free-thinkers tell you, that virtue indeed is beautiful, and vice deformed: the former deferves your love, and the latter your abhorrence; but then, it is for their own fake, or on account of the good and evil which immediately attend them, and are infeparable from their refpective natures. As for the immortality of the foul, or eternal punishments and rewards, thofe are openly ridiculed, or rendered fufpicious by the moft fly and laboured artifice.

I will not fay, 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 ftrongeft motives to it, which are accommodated to all capacities, and fitted to work on all difpofitions, and inforcing those alone which can affect only a generous and exalted mind?

Surely