periment, how far the Wisdom of Socrates, attended with all the Advantages beforementioned, could go in reforming the World. And what was the Effect of all this? Can you name the Place where Religion was reformed? Can you name the Man who was fo far reformed, as to renounce the Superftition of his Country? No; none fuch are to be found; and how fhould there? fince, the greater the Credit and Reputation of Socrates were, the more strongly did they draw Men to imitate his Example, and to worship as their Country worshipped.

Confider, on the other fide, what was the Confequence of preaching the Gospel. St. Paul entertained the Athenians with no fine Speculations; but he laid before them, in the plainest Dress, the great and momentous Truths of Religion; he openly rebuked their Idolatry, and condemned their Superstition. The Gospel was published in the fame Manner every-where. The firft Preachers of it were enabled to fupport it by Miracles; and moft of them fhed their Blood in Defence of its Truth. By thefe Means they came likewise to have Credit and Authority in the World. But in these two Cafes there was this great Difference: The corrupt Example of Socrates was a dead Weight upon the

Purity of his Doctrine, and tended to perpetuate Superftition in the World: The Authority and Example of the Apostles went hand in hand, and united their Force to root out Idolatry. There was this farther Difference too: The Doctrines of Socrates could go only among the Learned: The Doctrines of the Gospel were artless and plain, and fuited to every Man's Capacity.

For near four hundred Years the Disciples of Socrates had the World to themselves, to reform it if they could; in all which Time there is no Evidence remaining that the Religion of the World was the better for their Wisdom. But in much lefs Time the Gospel prevailed in most Parts of the known World: Wherever it came, Superftition and Idolatry fled before it: And in little more than three Centuries the Empire became Christian; which completed the Victory over the Heathen Deities. And, if we may judge by this Comparison between the wifest of the Heathens and an Apostle of Chrift, the Doctrine of the Text will be fully verified ; That the World by Wisdom knew not God, and that God by the Foolishness of Preaching has provided Salvation for them who believe.

I have gone through the principal Points which the Text led me to confider, and fhall

add

add but few Words by way of Reflection on the whole.

If then it appears from Hiftory, and the Experience of the World before us, that Men for Ages together lived in Ignorance of the true God, and of true Religion, and that Reason was not able to contend against inveterate Errors and Superftitions; let us not be fo vain as to imagine that we could have done more in the fame Circumstances, than all or any who lived in the many Ages of Idolatry. If we confider to what Height Arts and Sciences were carried in those Days, and the Politeness of Greece and Rome in all Parts of Learning, we fhall have little Reason to imagine that Men have grown wiser as the World has grown older. If we have more Reason in Matters of Religion, and undoubtedly we have more, it should lead us to confider to whom we are indebted for the happy Change, and to give Praife to Him who fet the Reafon of Mankind free from the Chains under which it had been faft bound for Ages together by Superstition and Idolatry.

When we confider the Means made use of by God for restoring true Religion in the World, and pretend to judge of the Fitness of them to attain the End propofed, we

fhould

fhould be aware of being misled by the Conceits of fome who think themselves wife enough to give Directions in a Matter of fo great Moment. Some may imagine it might be better, if the Gospel had reasoned more philofophically on the Nature of the Deity, or more fully explained the Nature of the human Soul; and others may wish that other abftrufe Points of Reason and Divinity had been cleared to their Satisfaction. But this was not the Errand Chrift came on: He came to teach true Religion, and to teach it to all Men; and therefore what was not fit for all was no Part of his Bufinefs. The Greeks fought after Wisdom, and the Jews required a Sign: But the Preachers of the Gofpel had no Commiffion to fatisfy the Curiofity of one or of the other; but to teach the Doctrines of God in fuch a Manner, and to prove them by fuch Means, as might influence and affect as well the lowest as the higheft. If then the Means made ufe of to introduce the Gospel into the World were fuch as were proper and neceffary to fubdue antient Errors and Prejudices; if the Truths taught by Chrift are a proper Foundation for all the Duties of Religion in which Man can have any Concern; if they are left to be supported in the World, and

propagated

propagated from Age to Age, by Methods which by Experience have been found effectual, and which, human Nature confidered, must be effectual to preferve the Profeffion of Religion amongst Men: If, I say, we discover these Marks in the Gofpel, we fee enough to convince us that the Gospel is the Power of God and the Wisdom of God unto Salvation; which is feeing all that we are concerned to look after, or have any Pretence to expect from Him who came to fave and to redeem us.

Laftly, Since we have the Experience of many Ages before us to fhew us how unable human Reason is to ftruggle against the Errors and Follies of Superftition," when once they have got Poffeffion; fince from our own Experience we know how much Reason is indebted to the Light of the Gospel; we should be careful to preserve this Light, for fear of falling back again into the wretched State from which we have been delivered, or into a worse. Reason was once, what the Light of the Gospel is now, a fufficient Guide in Religion: But, when Men grew corrupt and vain in their Imaginations, Superftition and Error prevailed over the World, and falfe Religion led Reason in Triumph for Ages together.

As