no farther; neither did our Saviour think it necessary to explain to us the nature of God, because, as I suppose, it would be impossible, without bestowing on us other faculties than we possess at present. But the true misery of the heathen world appears to be, what I before mentioned, the want of a divine sanction, without which the dictates of the philosophers failed in the point of authority; and consequently the bulk of mankind lay indeed under a great load of ignorance, even in the article of morality; but the philosophers themselves did not. Take the matter in this light, and it will afford field enough for a divine to enlarge on, by showing the advantages which the christian world has over the heathen, and the absolute necessity of divine revelation, to make the knowledge of the true God, and the practice of virtue, more universal in the world.
I am not ignorant how much I differ in this opinion from some ancient fathers in the church, who, arguing against the heathens, made it a principal topick to decry their philosophy as much as they could: which, I hope, is not altogether our present case. Besides, it is to be considered, that those fathers lived in the decline of literature; and in my judgment (who should be unwilling to give the least offence) appear to be rather most excellent holy persons, than of transcendent genius and learning. Their genuine writings (for many of them have extremely suffered by spurious additions) are of admirable use for confirming the truth of ancient doctrines and discipline, by showing the state and practice of the primitive church. But among such of them, as have fallen in my way, I do not remember any, whose manner of arguing or exhorting I could
