not afraid to say, that he much questions, whether ever there was, or can be a Perfecution merely for the fake of the Mortal Virtues of any Perfon *.p.29. A Doubt which shakes the only Moral Evidence of a Future State, which he can any ways be fuppos'd to allow of: For if Virtue be not perfecuted bere, there is certainly (upon his Principles) no reafon for rewarding it hereafter. And what could tempt him to entertain fuch a Doubt? were not Socrates, and Ariftides (to name no other Heathens) plain Instances of thus kind? and, when Jofeph fuffer'd under the Accufation of Potiphar's Wife, was be not perfecuted merely for the Sake of a Moral Virtue? And can this be in any degree strange to those who have confider'd, how wicked Men look upon themselves as reproach'd and affronted by Exemplary Goodness? and how justly, therefore, they are reprefented in the Book of Wifdom, as fpeaking this Language ?—The Righteous (fay they) is not for our Turn, he is clean contrary to our Doings; he was made to reprove our Thoughts, He is grievous unto us even to behold; for his Life is not like other Mens, his Ways are of another Fashion-Therefore let us lie in wait for the Righteous, &c. *. For my part, I* uti can no way account for his Doubts, in fo plain a Cafe, but 12.14. upon this Foot,that he forefaw, the Perfecution of Virtue, as Virtue, must neceffarily infer a Future Reward.

But fhould Virtue be perfecuted, yet ftill he denies that the Hopes of a diftant Recompence would afford it any immediate Relief: for thefe are his Words-That the beft of Men are fometimes in this Statethe moft Miferable, as far as the Evils of this World can make them fo, may poffibly betrue; but it is equally true, whether you fuppose a Future State, or fuppofe

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*L.Pis not*, that is [ for I can make no other Sense of bi Words] the Vertuous Perfons, fo perfecuted, are equally miferable under both Suppofitions; their Hopes of Future Happiness being no manner of allay to their Prefent Miferies. And how can the Belief of a Future State be more effectually fupplanted than by fuch an Opinion? Can one think him in Earnest when he Says, that He is fure, the Certainty of a Future State ftands in need of no fuch Supports, as mine? for even without them, Philofophers afferted * and fo may Chriftians He takes away the strongest Inducement which the best Philofophers bad (or indeed which mere Reafon could have) to believe a Future State; and then leaves us to depend upon the bare Affertions of fome other Philofophers (on their Authority without Reafon) for the truth of it. And is not this a very fatisfactory and ample Equivalent? What Should hinder us from exchanging the clearest Evidences of a Future State, for the Groundlefs Affurances of thefe Philofophers of his acquaintance concerning it?

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Other Paffages there are in the Letter, equally liable to Exception: but I delight not to dwell on thefe Blemishes,or to make the worst and most invidious ConftruEtion of things. My chief Business was to prove, that the Doctrine deliver'd in my Sermon was neither New, nor Unfcriptural, nor in it felf falfe and pernicious and having, I hope, effectually made good what I undertook in these refpects, Ifhall not be folicitous to enquire into the peculiar Articles of this Writer's Creed, or even to dive into the fecret Springs and Motives that fet him a Work.

He Solemnly difclaims any Uneafinefs conceiv'd at the Character given of Mr. Bennet, or any defire of

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leffening mine*. If bis Profeffions be real, it will fuzzle *p. 2. him to give a good account, why be took occafion from my Sermon to vent his Thoughts on this Argument. How come I to be fingled out from that Crowd of Wri tes, who have all along maintain'd the fame Doctrine ? Why must be particularly reprefent Me, as putting Pleas into the Mouths of Licentious Perfons †, for + L.p. Saying That, which hath been fo often already faid by 23. Men of Learning, and Judgment, and Virtue, without incurring the Reproach either of their own times, or of thofe that followed? But (which is worst of all) why are thefe Pofitions charg'd upon Me, as their fole Au thor and Inventer; and the Reader led into a Belief that they were never before seriously maintain'd by any Perfon of Virtue and Understanding *?

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Thefe are fuch manifeft Indieations of Infincerity 19 and Malice, as all his grave Pretences of Concern for the Caufe of Virtue will not cover, or elude. If, after all, be pleads Ignorance, for his Excufe; finee I have fhewn him his foul Miftakes and injurious Mifreprefentations, it will become him publickly to own and retract them; and I now call upon him, in my turn, to do it. If he doth not, they will lie heavy upon him in another World, to whomfoever be may have recommended himself, in This, by the means of them.

After I bad finished this Preface, and a great part of it was printed, there came to my Hands an AffixeSermon, preach'd lately in the Cathedral at Winchefter, by Mr. Richard Weft, Prebendary of that Church. He hath, I find, ftept a little out of his way, to give his peremptory Opinion in the Points controver ted between me and the Letter-Writer ; and withal to

prove himself no competent Judge of them. For, after affirming that the PRACTICE of Chriftian Virtues, though we fet afide the Confideration of a future Reward, HAVE a fairer Title to prefent Happiness, than their contrary Vices' (which us, better Divinity than Grammar) he proceeds to say, Nor does it appear that the Pharifees themfelves ever deny'd it, THO a Notion hath been invented of late, that prefers Brutish Pleasures (for the more Brutih, it seems, the more preferable) to those of Religion. Serm. p. 7. 8, It is a fhrewd remark, which this Sagacious Writer here makes, that, though a Notion hath been invented of late, Yet it doth not appear that the Pharifees of old had the fame Notions; He might with as great acuteness of Judgment bave obferv'd, that the Art of Printing doth not appear to have been known to the Ancients, tho' it hath been invented (ince their times. But, to pass by this judicious Obfervation if Mr. Weft pleases to read over my Sermon, and this Preface, he will eafily fee, that › be bath mistaken my Notion, of which he here gives a very injurious Account, in very unfeemly Language; to far no worfe of it. He is ftill more mistaken in thinking That to be a late Invention of mine, which hath been afferted by so many Pious and Eminent Pens of our Own, and other Communions; to whofe Sentiments a Man, that profeffes to dedicate himself to the Study of Divinity, ought not to have been altogether a Stranger. And I am very apt to think alfo, that he hath, in this Paragraph, miftaken the Pharifees for the Sadducees. The Sadducees, indeed, fet afide the Confideration of a future Reward, and yet pretended to fupport the Practice of Virtue upon the foot of Prefent Happiness, as Epicurus likewife did, from whom

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they are fometimes call'd Epicureans, in the Jewih Writings. Neither Epicurus, nor Zadockdeclar'd openly for Vice and Immorality, though they denied a Future State; but beld Happiness to be attainable in this Life by our own Conduct and Virtues. But it no ways appears that the Pharifees bad any fuch Notions, or Difputes as thefe ftirring amongst them, or any Occafion to deliver their Opinion about the Title, which the Practice of Virtue hath to prefent Hap. piness, fetting afide the Confideration of a future Reward: And why, therefore, their Authority fhould be vouch'd to this Purpose, I do by no means comprebend,

Much lefs can I imagine, why a JEWISH Sect [whether of Pharifees, or Sadducees] fhould be reprefented, as delivering their Judgment about the ConSequence of practicing CHRISTIAN Virtues; a Point, in which they bad as little reason to concern themselves, as Mr. West bath to interpofe in this Difpute, unless he were better acquainted with the true. State, and Grounds of it, and with the Opinions of those who have gone before him in the Argument. I hope, this was not one of the Correct Paffages, which. Mr. Jervoife, and the other Gentlemen had in their View, when they defir'd him to print his most excellent Sermon.~ Of which I am tempted to Say fomewhat more, but shall forbear; having, I hope, fufficiently prevented whatever this Gentle man hath faid, or can say, against any part of my Doctrine. And fome Attacks are fo harmless, that nothing but a Defence can make them Confiderable.

What gave rife to this Civil Digreffion of Mr. W. and whofe Shrine be offer'd bis Incenfe, is too plain to admit

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