them, which he for the most part esteems the Character of Truth, that they are vulgar. But now towards the consenting to the last, there is nothing better than to believe them in gross; and for this he is as well prepar'd as any other Philosopher. If we suppose him sufficiently convinced of the Authority of the Deliverer, (as I have already shewn he may be) he cannot be suspected for disavowing his Word, though never so mystical, or for resisting the Voice of him whose Arm he has found to be Omnipotent. This Submission of his Judgment he may make, notwithstanding the Severity of his Inquiries; and the most subtil speculative Man in the World can do no more. After all his acute Arguings in Divinity, he can never render any one Point, which is the proper Object of Faith, to be plain, and equal, and expressible to our Reason. What good can he then do? seeing he is not able to make it any way fitter for our Faith, by all his Transcendental Notions, than it was before on the bare Account of the wondrous Works of the Author.
This is the Place in which the Peripatetic Philosophy has long triumph'd; but I cannot imagine on what Right. The spiritual and supernatural Part of Christianity no Philosophy can reach; and in the plain things there is no need of any at all; so that it is excluded on both Accounts. In some Doctrines is useless, by reason of their Sublimity; in others, because of their Commonness. How small Assistance it brings, may be seen in those very Points in which its Empire seems most to be plac'd, in God's Decrees, his Immateriality, his Eternity, and the holy Mystery of the Trinity: in all which we are only brought into a more learned Darkness by it; and in which unfathomable
