into the world; I shall endeavour to show that their preference of Heathen wisdom and virtue, before that of the Christian, is every way unjust, and grounded upon ignorance or mistake: in order to which, I shall consider four things.
First, I shall produce certain points, wherein the wisdom and virtue of all unrevealed philosophy in general fell short, and was very imperfect.
Secondly, I shall show, in several instances, where some of the most renowned philosophers have been grossly defective in their lessons of morality.
Thirdly, I shall prove the perfection of Christian wisdom, from the proper characters and marks of it.
Lastly, I shall show that the great examples of wisdom and virtue, among the Heathen wise men, were produced by personal merit, and not influenced by the doctrine of any sect; whereas, in Christianity, it is quite the contrary.
First, I shall produce certain points, wherein the wisdom and virtue of all unrevealed philosophy, in general fell short, and was very imperfect.
My design is, to persuade men, that Christian philosophy is in all things preferable to Heathen wisdom; from which, or its professors, I shall however have no occasion to detract. They were as wise, and as good, as it was possible for them to be under such disadvantages, and would have probably been infinitely more so, with such aids as we enjoy: but our lessons are certainly much better, however our practices may fall short.
The first point I shall mention, is, that universal defect which was in all their schemes, that they could not agree about their chief good, or wherein to place the happiness of mankind; nor had any of them a
