on the saying of an ancient, “That students of philosophy ought first to learn logics, then ethics, next physics, last of all the nature of the gods.” [Chrysippus apud Plut:  de repug:  Stoicorum] This science of natural theology, according to him, being the most profound and abstruse of any, required the maturest judgement in its students; and none but a mind enriched with all the other sciences, can safely be entrusted with it.

Are you so late, says Philo, in teaching your children the principles of religion?  Is there no danger of their neglecting, or rejecting altogether those opinions of which they have heard so little during the whole course of their education?  It is only as a science, replied DEMEA, subjected to human reasoning and disputation, that I postpone the study of Natural Theology.  To season their minds with early piety, is my chief care; and by continual precept and instruction, and I hope too by example, I imprint deeply on their tender minds an habitual reverence for all the principles of religion.  While they pass through every other science, I still remark the uncertainty of each part; the eternal disputations of men; the obscurity of all philosophy; and the strange, ridiculous conclusions, which some of the greatest geniuses have derived from the principles of mere human reason.  Having thus tamed their mind to a proper submission and self-diffidence, I have no longer any scruple of opening to them the greatest mysteries of religion; nor apprehend any danger from that assuming arrogance of philosophy, which may lead them to reject the most established doctrines and opinions.

Your precaution, says Philo, of seasoning your children’s minds early with piety, is certainly very reasonable; and no more than is requisite in this profane and irreligious age.  But what I chiefly admire in your plan of education, is your method of drawing advantage from the very principles of philosophy and learning, which, by inspiring pride and self-sufficiency, have commonly, in all ages, been found so destructive to the principles of religion.  The vulgar, indeed, we may remark, who are unacquainted with science and profound inquiry, observing the endless disputes of the learned, have commonly a thorough contempt for philosophy; and rivet themselves the faster, by that means, in the great points of theology which have been taught them.  Those who enter a little into study and study and inquiry, finding many appearances of evidence in doctrines the newest and most extraordinary, think nothing too difficult for human reason; and, presumptuously breaking through all fences, profane the inmost sanctuaries of the temple.  But cleanthes will, I hope, agree with me, that, after we have abandoned ignorance, the surest remedy, there is still one expedient left to prevent this profane liberty.  Let DEMEA’s principles be improved and cultivated:  Let us become thoroughly sensible of the weakness, blindness, and narrow limits of human reason:  Let us duly