very ancient in the world, nor at all countenanced from primitive times. Our Saviour had but a low esteem of it, as appears by his treatment of the Pharisees and Saducees, who followed the doctrines of Plato and Epicurus. St. Paul likewise, who was well versed in all the Grecian literature, seems very much to despise their philosophy, as we find in his writings; cautioning the Colossians to "beware lest any man spoil them through philosophy and vain deceit." And in another place, he advises Timothy to "avoid prophane and vain babblings, and oppositions of science falsely so called;" that is, not to introduce into the Christian doctrine the janglings of those vain philosophers, which they would pass upon the world for science. And the reasons he gives are, first, That those who professed them did err concerning the faith: secondly, Because the knowledge of them did increase ungodliness, vain babblings, being otherwise expounded vanities, or empty sounds; that is, tedious disputes about words, which the philosophers were always so full of, and which were the natural product of disputes and disensions between several sects.
Neither had the primitive fathers any great or good opinion of the Heathen philosophy, as it is manifest from several passages in their writings: so that this vein of affecting to raise the refutation of those sages so high, is a mode and a vice but of yesterday, assumed chiefly, as I have said, to disparage revealed knowledge, and the consequences of it among us.
Now, because this is a prejudice which may prevail with some persons, so far as to lessen the influence of the Gospel; and whereas, therefore, this is an opinion which men of education are likely to be encountered with, when they have produced themselves
into
