in which a man of sense can perceive no advantage; in fine, when he has endeavored to practise, as much as in him lies, the Evangelical or Christian virtues, in which he thinks all morality essentially consists. I shall proceed in my next letter to examine these virtues, and to prove to you that they are contrary to the ideas we ought to form of God, useless to ourselves, and often dangerous to others. In the mean time, I am, &c. LETTER VIII. Of Evangelical Virtues and Christian Perfection. If we believe the priests, we shall be persuaded, that the Christian religion, by the beauty of its morals, excels philosophy and all the other religious systems in the world. According to them, the unassisted reason of the human mind could never have conceived sounder doctrines of morality, more heroical virtues, or precepts more beneficial to society. But this is not all; the virtues known or practised among the heathens are considered as _false virtues_; far from deserving our esteem, and the favor of the Almighty, they are entitled to nothing but contempt; and, indeed, are _flagrant sins_ in the sight of God. In short, the priests labor to convince us, that the Christian ethics are purely divine, and the lessons inculcated so sublime, that they could proceed from nothing less than the Deity. If, indeed, we call that divine which men can neither conceive nor perform; if by divine virtues we are to understand virtues to which the mind of man cannot possibly attach the least idea of utility; if by divine perfections are meant those qualities which are not only foreign to the nature of man, but which are irreconcilably repugnant to it,--then, indeed, we shall be compelled to acknowledge that the morals of Christianity are divine; at least we shall be assured that they have nothing in common with that system of morality which arises out of the nature and relations of men, but on the contrary, that they, in many instances, confound the best conceptions we are able to form of virtue.