[MAN’S RELATIONS TO THE INFINITE.]

But to pass to a far graver application.  It has usually been supposed that metaphysical theory is more especially akin to the speculation that mounts to the supernatural and the transcendental world.  “Man’s relations to the infinite” is a frequent phrase in the mouth of the metaphysician.  Metaphysics is supposed to be “philosophy” by way of eminence; and philosophy in the large sense has not merely to satisfy the curiosity of the human mind, it has to provide scope for its emotions and aspirations; in fact, to play the part of theology.  In times when the prevailing orthodox beliefs are shaken, some scheme of philosophy is brought forward to take their place.  If I understand aright the drift of the German metaphysical systems for a century back, they all more or less propose to themselves to supply the same spiritual wants as religion supplies.  In our own country, such of us as are not under German influence put the matter differently; but we still consider that we have something to say on the “highest questions”.  We are apt to believe that on us more than on any other class of thinkers, does it depend whether the prevailing theology shall be upheld, impugned, or transformed.  The chief weapons of the defenders of the faith are forged in the schools of metaphysics.  Locke and Butler, Reid, Stewart and Brown are theological authorities.  And when theology is attacked, its metaphysical buttresses have to be assailed as the very first thing.  If these are declared unsound, either it must fall, or it must change its front.  It is Natural Theology, more particularly, that is thus allied to metaphysics; yet, not exclusively; for the defence of Revelation by miracles involves at the outset a point of logic.

Now I do not mean to say, that this is a purely factitious and ill-grounded employment of the metaphysical sciences.  I fully admit that the later defences of theology, as well as the attacks, have been furnished from psychology, logic, ethics, and ontology.  The earliest beliefs in religion, the greatest and strongest convictions, had little to do with any of these departments of speculation.  But when simple traditionary faith gave place to the questionings of the reason, the basis of religion was transferred to the reason-built sciences; and metaphysics came in for a large share in the decision.

[METAPHYSICS AND THEOLOGY.]

What I maintain is, that there is something factitious in the degree of prominence given to metaphysics in this great enterprise; that its pretentions are excessive, its importance over-stated; and when most employed for such a purpose, it is least to be trusted.  Theological polemic is only in part conducted through science; and physical science shares equally with moral.  The most serious shocks to the traditional orthodoxy have come from the physical sciences.  The argument from Design has no doubt a metaphysical or logical element—­the estimate of the