LET it be also remembred, that every Consideration suggested in the Gospel, as an additional Motive to beneficent Actions, is not immediately to be looked upon as the proper Motive to Virtue, or what would engage our Approbation of Actions flowing from it alone. We have the Promises of this Life as well as of the next, and yet the former alone was never thought a virtuous Principle. Some Texts are also brought to confute this Scheme of disinterested Affections as the only truly virtuous Principle, such as 1 Corinth. Ch. XV. ver. 32 which imports no more than this, That if there were no Resurrection, and consequently
Christ had not risen, and therefore his Religion only an Imposture, it had been the greatest Folly in the Apostle to have exposed himself to Persecution: Not that the Prospect of a future Reward was the only Motive to Virtue, or that the only Affection of Mind which made the Apostle bear Persecution, was Hope of Reward. ANOTHER Text insisted on is, Heb. XI. ver. 6. But this only means, either that no Man can perform religious Acts acceptably to God, who does not believe his Existence and Goodness,
which is self-evident: Or it is to be understood of embracing the true Religion, and adhering to it under the most severe Persecutions, which we may allow no Man could do without Hopes of future Reward. Not this does not prove either that our sole, or our strongest Incitement to virtuous Actions is a Prospect of Interest, nor even that any Action is approved, because it springs from Hope of Reward. Heb. XII. ver. 2. is chiefly urged, but with least Ground: if we have it well translated, it only asserts, That the Hope of future Joy was one Incitement to our Saviour in enduring Sufferings,
not that this was the principal Spring of his beneficient Actions, or that they were made amiable by arising from it. Nay, this Joy may be understood metonymically, for its Object, viz. the Salvation of Mankind. Not to mention another Translation long ago known to Criticks; some of whom insist that αντι is seldom used for the final Cause; but means instead of, in this Place, as well as in Texts debated with the Sucinians: And the this Verse may be thus translated; Who instead of that Joy which was ready at hand, or in his Power to have enjoyed, as he had from the Beggining, he submitted to the Cross.
Nor is there any thing to confute this Translation; save that some Antithesis between our suffering from Faith in a Reward, and his suffering in like manner, is not kept up so well; as if it were a necessary Perfection in the Scriptures to abound in such Antitheses. For in this Translation there is good Reasoning, in shewing how our Saviour's Sufferings are enhanced by his exchanging a State of Joy for them, parallel to Philip. II. ver. 6, 7. WHOEVER would appeal to the general Strain of the Christian Exhortations, will find disinterested Love more inculcated, and Motives of Gratitude more frequently suggested, that any others.