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the Arts, Eloquence and Politeness, had spread confiderably; and Men in general, it is to be prefumed, were better qualified for examining and judging, than in a lefs learned and civilized Age they would have been. And the Chriftian Religion's making fo great a Progress as it did, in fuch an Age as this, and in the Roman Empire, the most knowing and civilized Part of the World, is a Circumftance very much to its Honour, more than if it had been at first preached among rude and barbarous Nations, quite uncultivated, and deftitute of all Learning and Improvement. It is true, it did not meet with a ready Reception among those who then took upon them the Name of Philofophers; nor ought this to be turned to its difadvantage; fince there were no Perfons lefs difpofed for an unprejudiced Enquiry into the nature of this Religion, than they were. Some of them, as particularly the Epicureans, which was then the moft numerous and prevailing Sect, denied a Providence, and ridiculed all Religion as Superftition. Others of them, with the Scepticks, bent the whole Force of their Wit and Subtilty to fubvert all Evidence of Reason, and fhew that Truth and Certainty is not any where to be found. And with regard to the feveral other Sects of Philofophers it may be observed, that they generally thought themselves in honour obliged to ftand up for what were looked upon as the diftinguishing Tenets of their particular Sect, and the Dictates of their several Founders.

Such

Such Men blown up with a vain Conceit of their own superior Wisdom and Learning, would be apt to think it beneath them to rank themselves among the Disciples of a crucified Jefus, or to receive Inftructions from the firft Preachers of Christianity: Men not bred up in the Schools of Philofophers, and who made no Oftentation of their Learning and Eloquence. Any Man of common Understanding, and good Difpofitions, not lifted into any Party of Philofophers, was certainly in a fairer way of judging impartially of Truth than they generally were. If therefore

the Apostle warns thofe to whom he writes, to beware left any should spoil them thro' Philofophy and vain Deceit; this Caution is very reconcilable with the Suppofition of the Christian Religion's being agreeable to Reafon. And it is with great Juftice that he pronounces concerning many of thofe that were then called Philofophers, that profeffing themselves to be wife they became Fools: They became vain in their Imaginations, and their foolish Heart was darkned.

If there were Perfons of eminent Parts and Learning, and strong Reason, that were Enemies to Chriftianity, both at its firft Appearance, and afterwards, it may be juftly prefumed to have been very much owing to their not taking pains to examine into that Religion, and confider the Evidence brought for it. This may well be fuppofed, when fuch Men as Tacitus and Suetonius, fo exact in other matters, fhew themselves fo ftrangely negligent and ignorant

in what relates to the Jews and Chriftians, and fpeak of them according to popular Reports and Prejudices; without ever, as far as appears, giving themselves the trouble to get any certain Information concerning them, or the Principles they profeffed. And tho' Pliny with more Candour gives an honourable Teftimony to the Probity of the primitive Chriftians, yet it is very evident from the Account he gives, that he did not concern himself to make any distinct Enquiry into the Nature of their Religion, its Doctrines and Principles, or the Evidence that could be produced for it. This feems to have been. the general Difpofition of the Heathens with regard to Chriftianity; and no wonder that those who were fo negligent and fuperficial in their Enquiries, did not embrace a Religion fo contrary to that which was established, and to their worldly Reputation and Interefts. But yet it is certain, that there were many excellent Philofophers, and other Perfons of Note and Eminency, that overcame all their Prejudices, and embraced the Christian Faith, before it had the Countenance of the Civil Authority. Many of the ancient Apologifts for Christianity were Perfons of confiderable Learning and Eloquence, and extremely well verfed in the Pagan Writings and Philofophy *. And with regard to

moft

*Arnobius, who had himself been a rigid Pagan, and a Man of confiderable Learning and Acutenefs, and who turned Chriftian, even in the perfecuting Reign of Dio

cletian,

most of them, it appears from the Accounts they give us of themselves, that they had been ftrongly prejudiced in favour of Paganism, in which they had been educated, and which had all worldly Advantages on its fide: and it was by examining into the Chriftian Religion, and confidering the Excellency of it, and the Evidences brought for it, that they were convinced; and that at a time when they had the best Opportunities of enquiring into the Truth or Falfehood of the original Facts of Christianity; and when, if there had been any Counter-Evidence to be produced, they might eafily have known it; yea, and at a time when by embracing it they expofed themselves to the most bitter Reproaches, and most grievous Sufferings.

It was a thing fo well known, that many of the Chriftians were eminent for their Learning and Knowledge in Philosophy, and had made an advantageous ufe of it in defence of Chriftianity, and in refuting and expofing the Pagan Superftition and Idolatry, that the Emperor Julian thought it one of the best Methods he could take to fubvert Chriftianity, to fhut up the

Schools,

cletian, taking notice of the wonderful Progrefs of the Chriftian Religion, obferves, that Men of great Parts, Orators, Grammarians, Lawyers, Phyficians, and Philofophers, relinquishing the Sentiments in which they had been educated, embraced the Chriftian Faith.-Magnis ingeniis præditi Oratores, Grammatici, Rhetores, Confulti-juris ac Medici, Philofophiæ etiam Secreta rimantes, Magifteria hæc expetunt, fpretis quibus paulo ante fidebant. Arnob. adverf. Gentes, Lib. 2.

Schools, and hinder the Chriftians from Learning. This Gentleman indeed takes upon him to blame his Politicks in this, and could, it seems,. have directed him to a better Method of putting a stop to the Progrefs of Chriftianity, viz. by opening to the Chriftians the Schools of the Philofophers, p. 74. But whatever Opinion I may have of our Author's great Sagacity, I apprehend Julian and his Advifers understood the State of things at that time much better than he ; and were more capable of judging from their own Observation, what was the most likely way to effect a Design they had fo nearly at heart.

I need not take any particular notice of this Gentleman's Declamation, from p. 70, to p. 75. to fhew the Inconfiftency there is between Christianity and Philofophy. It certainly argues a very peculiar degree of Affurance in this Writer, in the fame Pamphlet in which he takes occafion to mention the illuftrious Names of Lord Bacon, Mr. Boyle, Mr. Locke, and Sir Ifaac Newton, the greatest Philofophers of this, or perhaps any Age, to take upon him to pronounce with fo much Confidence, that there is an irreconcilable

*This excellent Philofopher, Mr. Boyle, has written an admirable Treatife, call'd the Chriftian Virtuofo, on purpose to fhew the good Agreement there is between Experimental (i. e. the beft and foundest) Philosophy and Christianity;-And what a Tendency a good Acquaintance with the former hath to dispose a Man for receiving and believing the latter, and difcerning and acknowledging the Force of its Proofs.

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