1

It will be said, however, "that the argu66 ment, drawn from the success of Christianity, is not altogether so convincing, as we

pretend: that, for a time, the learned hea-. "thens paid but little attention to the new "sect; that, when it had taken such root among the people as to become the general "subject of inquiry, learning was now very "much on the decline; that barbarism had

prevailed to a great degree before the days of "Constantine, and then increased so fast, especially after the irruption of the Northern 66 nations, as to leave no traces, almost, of light and knowledge; and that to this sottish "state of ignorance, and, its usual attendant, credulity, which continued through many ages, the widely extended and permanent "establishments of Christianity are, therefore, "most probably to be ascribed."

66

66

Now, though I cannot assent to what is here alledged, or insinuated, that the adversaries of Christianity wanted either time, or light, or zeal enough to discredit its pretensions, if the way of reason and disputation could have done it, before that long night of ignorance came on which is supposed to be so favourable to religious imposture; yet I will not deny that taste and literature were degenerating in the

Roman empire, from the time that learned pagans began to interest themselves in the controversy with the Christians; and that, therefore, had the last only prevailed through this period of declining letters, something would have been wanting to the force and integrity of that argument, which infers the truth of their cause, from its success. But the fact is, that the event has been the same, in opposite circumstances; as I shall now shew,

II. Under the SECOND head of this discourse; in which I proposed to point out to you, very briefly, the influence of REVIVING, AND REVIVED letters on the credit and reception of the Christian faith.

From the middle of the 14th century, and even earlier, there were some efforts made to break through that gloom of ignorance and superstition, which had so long overspread the Christian world; and, before the end of it, it was visible enough that these efforts would, in no long time, be attended with success. Accordingly, a zeal for true and ancient literature made its way through most parts of Europe, and with so rapid a progress, that multitudes of able men arose within the compass of the next century, and were enough instructed to

assist in the reformation of religion, which followed in the commencement of the 16th. From that time to the present, arts and letters have been studied with unceasing application; and all the powers of reason put forth in the cultivation of knowledge, in the discovery of error, and the search of truth. It is pretended, that we are now enlightened beyond the example of all former ages: it is credible, that, in some places, where liberty has attended the pursuits of learning, the utmost ability of the human mind, on the most important objects of science, has been exerted and displayed.

Now, amidst this blaze of light, gradually ascending from the dawn of science to its meridian lustre, what has been the fortune of the divine religion, we profess? It has been the first, and last object of attention. It has been examined with the most suspicious and sceptical curiosity. It has stood the attacks of wit, of learning, of philosophy; and, sometimes, of all these acting in concert, without any restraint or reserve whatsoever. Yet it keeps its ground; or rather the belief of it is entertained, not only by the multitude, but, more firmly than ever, by the ablest and wisest men.

It

For the truth of this assertion, I can only refer you to your own fair and candid observation; the proof of it being much too long to be given, at this time. For it would require me to set before you the several topics of argument, which have been employed against Christianity, and the futility of them. would, further, oblige me to make appear, that the number of those, who still embrace Christianity, is not only vastly greater, but their names, too, beyond comparison, more respectable, than of those who reject it: all which it would be tedious, indeed, but not difficult to shew.

However, till some such proof be produced, ye will be apt, I know, to remind me of many eminent persons, who have been the declared enemies of our religion: ye will object to me the complaints, which even divines make, of an overflowing infidelity in the present times.

In abatement of this prejudice, I could say with much truth, that the character of those eminent persons has been raised too high; and that these complaints, though not without foundation, have been carried too far. But I have other, and more momentous considerations to suggest to you, on this subject.

At the revival of letters, when the manifold corruptions of Christianity had been discovered, it was too natural for the disabused mind to entertain some suspicions of the revelation itself; and when reason, now emanci、 pated from authority, had tried its strength, and found itself able to detect innumerable errors in religion and science, it too hastily concluded that there was no subject too vast for its comprehension, and that its power aud right to decide on all questions whatsoever was evident and beyond dispute. From that suspicious, and this delirious state of the human mind, infidelity sprung up, and on either stock it still grows. "We have been deceived in many things, with regard to this religion; "therefore in every thing." "We know much; "therefore we are capable of knowing all

things."-These, as extravagant as they ap pear, are the two sophisms, into which all modern free-thinking is to be resolved.

But now it is so evident to men of sense, that "a revelation may be true, though much 'imposture has been grafted upon it, and that "its doctrines may challenge our belief, though

66

they be not within the reach of our knowledge:" This, I This, I say, is now so uncontroverted among men of sense, that, if the list of