[2] Berkeley again criticized Mandeville in _A Discourse Addressed to Magistrates_, [1736], _Works_, A. C. Fraser ed., Oxford, 1871, III. 424. [3] _A Vindication of the Reverend D---- B--y_, London, 1734, applies to _Alciphron_ the comment of Shaftesbury that reverend authors who resort to dialogue form may "perhaps, find means to laugh gentlemen into their religion, who have unfortunately been laughed out of it." See Alfred Owen Aldridge, "Shaftesbury and the Deist Manifesto," _Transactions of the American Philosophical Society_, New Series, XLI (1951), Part 2, p. 358. Berkeley came to closest grips with _The Fable of the Bees_ when he rejected Mandeville's grim picture of human nature, and when he met Mandeville's eulogy of luxury by the argument that expenditures on luxuries were no better support of employment than equivalent spending on charity to the poor or than the more lasting life which would result from avoidance of luxury.[4] [4] Francis Hutcheson, a fellow-townsman of Berkeley, had previously made these points against Mandeville's treatment of luxury in letters to the _Dublin Journal_ in 1726, (reprinted in Hutcheson, _Reflections upon Laughter, and Remarks upon the Fable of the Bees_, Glasgow, 1750, pp. 61-63, and in James Arbuckle, _Hibernicus' Letters_, London, 1729, Letter 46). In _The Fable of the Bees_, Mandeville concedes that gifts to charity would support employment as much as would equivalent expenditures on luxuries, but argues that in practice the gifts would not be made. Of the few contemporary notices of the _Letter to Dion_, the most important was by John, Lord Hervey. Hervey charged both Berkeley and Mandeville with unfairness, but aimed most of his criticism at Berkeley. He claimed that _Alciphron_ displayed the weaknesses of argument in dialogue form, that it tended either to state the opponent's case so strongly that it became difficult afterwards to refute it or so weakly that it was not worth answering. He found fault with Berkeley for denying that Mandeville had told a great many disagreeable truths--presumably about human nature and its mode of operation in society--and with Mandeville for having told them in public. He held, I believe rightly, that Mandeville, in associating vice with prosperity, deliberately blurred the distinction between vice as an incidental consequence of prosperity and vice as its cause: vice, said Hervey, "is the child of Prosperity, but not the Parent; and ... the Vices which grow upon a flourishing People, are not the Means by which they become so."[5] [5] [Lord Hervey], _Some Remarks on the Minute Philosopher_, London, 1732, pp. 22-23, 42-50.