We cannot with absolute precision fix the point, where light ends and darkness begins; but of nothing can we be more sure, than, that there is an essential distinction between them. The same may be said of evangelical and philosophical preaching. In the first the business of the preacher is to

"Negotiate between God and man"

-the high concerns,

-of judgment and of mercy."

But the latter indicates a mind too much disposed to exalt and amuse itself by the acuteness and beauty of its own self-devised theories and systems. And as all preaching carries in it a spirit peculiar to itself, so like a dry and scorching wind, it evaporates the living power of religion. It is a stranger to the sublime and vigorous impulses of that charity whose only luxury is to do good. It mourns not over the moral desola tions of the world; nor can it admit the sublime conception, that the pious Watts in composing a hymn for an infant, exhibited a greatness that outshines all the glory of the proudest mere metaphysician.

2. If any thing could induce a truly wise man to be jealous of these speculations of human reason on divine subjects, one would think the shocking absurdities and abominable errors, into which those have run, who have boasted most of philosophy, must do it; who have asserted that the works of creation in all their glory do not evince that the hand that made them is divine! or that they originated from an Almighty designing cause!

Who have asserted that the distinction between right and wrong, virtue and vice is a mere fancy! Who have maintained that death is an eternal sleep! Who have asserted that self-murder, fornication, vainglory revenge, &c. are no crimes? Infidel philosophers. Who have denied the existence of the material world, and affirmed that it had no being, except in our internal perceptions and feelings! Who, agreeably to this theory,have implicitly maintained that man had no body; nay, that he had no soul, excepting in idea and volition! Who have asserted the divine benignity was so great as to render it impossible for the Deity to inflict the punishment, denounced in revelation against incorrigible offenders! Who have maintained that it is God himself, that worketh immediately in the hearts of the children

of disobedience, and moveth them to all the blasphemy, treachery, cruelty, war and murder, that ever disgraced and afflicted the world? Christian philosophers. Let us then beware of both.

3. Let it also be considered that no important point in Divinity has ever been discovered, determined and enforced by men unenlightened by the word and spirit of God. What did all the philosophers do, antecedent to the coming of Christ? The world by wisdom knew not God. In the benign splendors of christian light, their most perfect systems were turned into folly. Nothing respecting the moral character of God and true holiness was right as taught by them. And are the speculations of modern infidel wise men, more congenial with the doctrines and spirit of the Gospel? And what valuable discoveries have christian philosophers to boast of, that were not derived from the Bible? What more has the whole tribe of philosophers done, from age to age, than to prove each other's systems false, as they have arisen in succession?

Some seem disposed, so to mould and explain christian doctrine, as that it shall correspond with their abstract theories of the human mind. But were any speculations ever more uncertain? How many volume have been written to explain the manner in which the mind conceives of external objects? This subject has been a matter of controversy from the earliest periods of literature.

But Dr. Reid has lately proved the whole train of philosophers and metaphysicians, for four thousand years or more, including, even Clarke, Locke and Newton, to be in an error;-yea, to have employed themselves all this time to explain a subject, that lies beyond the limits of human knowledge, and about which a Locke can know no more than an untutored peasant.* In respect to so important a power as that of conscience', how discordant and uncertain are the opinions of the most acute writers? Some have considered it as an original, distinct faculty of the mind, and have given it the appellation of the moral sense. Among these are Shaftsbury, Hutcheson, Reid, &c. Others have asserted it is not a distinct faculty, but that the operation of

Stewart's Elem, Phil. Hum. Mind, pp. 86-88.

various powers of understanding and will were concerned in every moral conclusion, and that the sense of right and wrong which we experience is the effect of the joint influence of these powers upon the general principle of self-love. In regard to the ground of praise and blame there is the same discrepancy of opinion. One predicates it altogether of taste or propensity, and affirms that the exercises of our will have neither virtue nor vice in them, any more than the motions of our body. Others again affirm that nothing is capable of deserving praise or blame but these very same exercises of the will. Some have considered all the emotions of the mind, love and hatred, hope and despair, joy and sorrow, as nothing but exercises of the will; (though the absurdity of this be somewhat apparent) while others have considered the affections and will as very dis tinct powers.

But if they can decide nothing by their abstract reasoning, respecting such important principles of the human mind, to what does all their wisdom amount? What reliance is to be placed upon it? They find man in the Holy Scriptures assumed as an accountable agent; that his present conduct will decide his future and eternal destination; and happy if their philosophy does not enfeeble the power of these essential doctrines; add any thing to their energy it cannot.

4 The speculations of men on divine subjects, whose light is derived from themselves, and not from the Scriptures, can never be incorporated with the Gospel and become one system with it. Here the pantheon of pagan deities and the pantheon of philosophy stand upon a level; as before the coming of Christ, philosophers never did any thing towards introducing the light of the Gospel, so they can now do nothing to improve it. Graft their speculations upon it and you corrupt it. It is of such a peculiar heavenly nature and spirit, that it must ever stand by itself. The tints of the rose of Sharon, like that which adorns the fields of nature must be hurt by the most exquisite touches of a mere human pencil.

To open, explain, prove and apply christian doctrine in St. Paul's way, "comparing spiritual things with spiritual," and to trace the analogy of nature and revelation, may afford ample scope to the christian, poet, orator, critic and divine; but for them to attempt to

improve the light actually contained in the sacred volume by theories of their own devising-this is for night to offer its aid to increase the splendors of the day.

5. We shall only add that mere philosophy never yet produced a single truly amiable and virtuous character. There is in all ages, a pride in its nature which renders it incompatible with the production of such fruit. It is an observation of Dr. Johnson, that no such thing can be found in all the history and poetry of the ancient Gentile world. This is also true of the writings of mere philosophers of modern times.

They are all of one spirit; they approximate no nearer to God and true holiness, while they follow any other but christian light. The christian philosopher may indeed be both holy and humble, if he hath not suffered his philosophy to eat out the bowels of evangelical truth; but no part of his holiness or humility is to be ascribed to his philosophy. The less he philosophizes, and the more he sits at the feet of Jesus, with an entire dependence, and learns of him, the better. Take heed then and beware of philosophy, even in its most specious form. Satan will tell you, as he did Eve, it is good to make one wise; but his object is the same, by pride to lead you to revolt from divine teachings. Let the Bible then be to your understanding what the sun is to the day, all its light. As the stars are utterly lost in his superior splendors, so should we consider all mere philosophy as lost in the effulgence of revelation. Let this be a lamp unto your feet, and a light unto your path, and you will go right where philosophers and metaphysicians may mistake and die.

This revelation needs no other commentator to make it a savor of life unto life, but the inward teachings of the Divine Spirit, and the light which one part reflects upon another. May we all be blessed with that discernment, which he gives. Then as to our hearts the darkness will be passed, and the true light will shine. And now unto the King, Eternal, Immortal and Invisible, the only wise God; be glory and honor, power and empire, world without end. Amen.

THE END.

ERRATUM.-In p. 58, 1. 10, for plication read application,