sued, and applied to all the Subjects that are capable of bearing them. But we ought by no means, to approve of the Design and Notion of some contemplative Men, who would introduce too great a Mixture of Metaphyficks, into the Subjects of Religion : whereas these, having at once the greatest Simplicity, and the greatest reality, should be treated of with the least Abstraction, and the most familiar Plainness of Method.

IV.

This Science, howsoever it may seem to have been labour'd and discuss'd by the several Treatises but now mention'd, is yet capable of being farther improv'd by a diligent Reflection on the Principle and Reasonings of Aristotle's Book of Metaphyficks; it being impossible to fix any Bounds to our Ideas. But these Improvements will require a very peculiar Genius and Character. For as the Science of Metaphysicks exceeds all others in Reasoning, and in Reflecting upon its Reasonings, so it has many Obstacles in its Way which cannot easily be got over. The first of these is, that it proceeds in unfrequented, and almost unknown Paths, containing very few Doctrines of allow'd and establish'd Certainty, few Principles in which Men are universally agreed, scarce any just Definition, any exact and compleat Division; and consequently, it administers very large Matter to Doubts and Disputes. The second Obstacle, is the natural Timidity of Man's Understanding, which looks on Metaphyficks, thus abstracted from Sense and Matter as an Exercise above its Strength; in which Respect, it shews a Fear and Diffidence, like that of a Traveller in a strange Road. The

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third Obstacle, is that vast Multitude of rude and barbarous Terms, of obscure and perplex'd Definitions, of dry and barren Conceptions and Reasonings, with which the Schools have embarrass'd this Science, and thereby rendred it far less agreeable and entertaining than others. The Fourth is, that endless Fund of petty Cavils, and vainly intricate Questions, more fit to cumber than to instruct the Mind. The last Obstacle to this Science, is the very particular Capacity, and uncommon Genius that it requires. For either too profound, or too superficial Wits, are alike indispos'd for its Enquiries. By too great a Profoundness of Meditation, Men are subject to fall into a black and melancho lick Philofophy; which was the Case of Cornelius Agrippa. On the other Hand, too frivolous and superficial a Vivacity of Parts is wont to evaporate, and spend it felf, in vain Imaginations: Thus it happen'd to Cardan, that fantastical and visionary Philosopher, and thus it often happens to Men that have more Sprightliness of Fancy, than Strength and Solidity of Judgment, Dr. Moore, in his late Treatise of Metaphyficks, has invalidated all the new Reasonings made use of by Descartes. to prove the Existence of God, and confequently has ruin'd a great Part of his metaphysical Speculations. what is still more severe, he will scarce allow Descartes to have any Sense of Religion; but maintains that his Physicks are as loose and libertine as those of Mr. Hobbes. The Cartesians, who are very nice as to the Credit and Honour of their Philosophy, have Occafion to shew their Zeal against this Author, by justifying their Doctrine, and vindicating the Reputation of their Master. Many Reflections

But

flections might be added, but that the Ideas of this Science are so peculiarly remote and obfcure. We may conclude our Discourse with taking a View of the Use of Philosophy in regard to Religion, which ought to be the general Application, and final Result of the whole: It being so truly observ'd, that he who has too much of the Philosopher, has often too little of the Christian.

REFLECTIONS

UPON THE

Use of Philofophy

IN

RELIGION.

I.

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HE first Instrument that Religion makes Use of in Establishing its Laws and Maxims, is Reason; and Reason cannot be well set to work but by Philosophy, which supplies it with Principles, and reduces it to Method and Order. It is therefore of the highest Importance that our Philofophy be found and pure, so as to be able to imprint a just Character on our Understanding; and to lead us safely in a Path, from which

if we stray, we are lost beyond Recovery. In Philofo- this respect, as Lactantius observes, Philosophy phia viro is of great Advantage to a Man, if his Mind be prodeft first season'd with Religion. But 'tis too easie to plurimum, pervert this excellent Help, by the ill Use that fi religione we make of it, if we fuffer our selves to be mifimbutus fit animus.

guided by Passion, Interest, or Prejudice. On LIV. c.r. which account it is remark'd by Callicles, in Plato, that Religion is always in Danger of being mifapplied by Philofophy. So that this Affair will

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require all the Diligence and Caution that we are capable of exercising. Faith is a holy and heavenly Unction which cannot remain incorrupt, in a Mind already tainted with false DoCtrine. And as a Liquor will soon be spoilt if put into an unclean Vessel, so nothing has fo great a force in altering the Purity of Religion, as the Impurity of those Notions, that are imbib'd before its Reception. Not that 'tis necefsary to be Philosophers, in order to our being Christians, or that the Wisdom of the World is tobe the Rule and Standard of heavenly Wisdom : But when human Reason has once fubmitted to divine Faith, Faith, notwithstanding the Privilege of its Divinity, is pleas'd to use the Service of human Reason, that, by this Means, Reason it self may be brought more fully under Subjection to the Obedience of Faith. And therefore Faith it self cannot be entirely pure and uncorrupted, unless Philosophy, which is the Instrument of Faith, be alike free from Impurity and Corruption. It was with this View that S. Paul admonish'd the First Christians, Beware left any Man spoil you, through Philosophy and vain Deceit, after the Tradition of Men, after the Rudiments of the World, and not after Christ. The World was then so much infected with the numerous and clashing Opinions of Philosophers, that a Christian was obliged to use all his Care and Circumspecti- Notata on in obviating the Danger. It is a Remark funt come of Tertullian, that the great Source of the first mercia Herefies was the Commerce which the Authors bereticoof them maintain'd with the Errors of Philofo-rum cum

phy. It was Philosophy misunderstood, that in-philofoduced the Egyptians to worship the Sun and the De Præfce