its claims, while at the same time it is superficial, and ineffectual for good,—that a thoughtful and discreet person will be careful not to be seduced and spoiled by it? Col. i. 8.

The philosophical investigation of the works of God is a noble and delightful employment for the human mind: Ps. cxi. 2. The study also of our spiritual organism, and of the manifold operations of our faculties, is equally interesting and important. Such studies clear the atmosphere, to speak so; enlarge the sphere of vision; and expand and elevate the soul; so that it thinks and feels as it becomes an intelligent being. But "abstruse speculations," as Bp. Horsley justly observes, "whatever they may have at the bottom of solidity and truth, suit not the capacities of the many, and influence the hearts of none."

It may mortify our pride, but we believe that there is some truth in the remark, that philosophy is a gift, and not an acquirement; or in other words, the philosophical mind, scarcely less than the poetical, must be born such. Many may study philosophy so as to know and understand more or less about it; but real Philosophers will always be comparatively few. God deals out to His creatures their mental endowments as He pleases; and in vain do they strive to become what He has not designed them to be. Let every man, according to his capacity and

opportunity, seek sound and useful knowledge; but let no one think himself to be a philosopher because he can talk about philosophy.

But after all, reason about things as we choose, the Salvation of the soul, a blessed immortality, happiness and glory through eternity in a higher walk of existence-this is the great concern of each of the sons and daughters of Adam. And to instruct us as to the means and way by which we can realize such bliss and exaltation, to what Teacher do we listen? Not to man, but to God; not to Philosophy, but to Revelation. Philosophy speaks to us about "solving the problems of existence, or the problems of the universe:" but we are chiefly solicitous about the solution of two problems only, "How shall guilty man be treated as righteous? How shall depraved man be made holy?" The The laws of mind and matter may employ those studious sages who wish to shine among men: but the moral conditions of man will engage those who wish to shine for ever: and the problems which they contemplate are solved in the Gospel of God our Saviour, and in that only.

We must assert, that Philosophy sadly mistakes her province when she rushes into sacred ground, and moulds and expunges one point after another in the volume of Revelation, in order that she may make religion to correspond with her own notions.

There is, most undoubtedly, a legitimate province for the exercise of Reason within the sacred domains of Revelation: but she should recollect that her province there is not that of a Dictator.

If, indeed, we possessed and cherished a due sense of Moral Good, of Moral Evil, of Responsibility, and of Eternity, we should not amuse or torment ourselves with the fancies and subtilties of the sage, but we should gladly and heartily seek, and receive, and rejoice in, the offered blessings of redeeming mercy and love. We may quit the ark in search of happiness, but we shall soon find, that, like the patriarch's dove, we can discover "no rest for the sole of our feet" among the tempestuous and turbid elements of this world. We shall obtain no peace, repose, and joy, until we return to the ark.

The condition of man is such, and so limited are his powers and his views, that just in proportion as we become minute, and abstract, and lofty in our speculations, whatever the subject may be upon which we employ our faculties, we, to say the least, run the risk of losing ourselves amidst what is altogether obscure and intangible. There is, indeed, within us enough to show us our greatness; but there is also enough within us to show us, that it is our wisdom upon earth to feel our weakness, and to be humble. It is the time of twilight now, but the time of day-light will soon come.

Those persons who are in any degree conversant with the volumes on Philosophy which have been recently put before us, must admit, that Philosophy, after all its schools and speculations, has done comparatively little that affords satisfaction, even in its own departments. We are not saying, that Philosophy has done nothing: far otherwise, for we think that it has done much: we are greatly indebted to it: but still, it has not solved, (and why should we hesitate to say, that it never will solve?) those deep problems upon which it has been spending from age to age its noblest energies. We have, indeed, been lately told, that "the chief office of all truly philosophical writing and discourse," is to be an "Intellectual Gymnasium." It professes to search after truth, and to discover it: hitherto, however, the chief work of Philosophers seems to have been, to construct and to demolish systems of opinion, one after another. We have around us the ruins of many a Babel; but when shall we see one splendid, enchanting, and enduring Temple? When Philosophers can show us this, we shall rejoice, and give a willing ear to their instructions.

It would be well, perhaps, if some really competent person would add to the number of books upon our shelves, by writing a small volume, which might be viewed as a grammar, or guide, or key to Philosophy. He would have to give us in few and

plain words the leading doctrines of the several schools, and of the principal philosophers; to explain a considerable number of words and phrases; to lay down clearly the line of demarcation between the different departments of knowledge; to specify the laws of mind and of matter; and to show where philosophers have erred or failed, and where they have been successful. This, and much more, might be done, without great difficulty, by a person well versed in Religion and Philosophy: and such a work, it is presumed, would be highly useful to many in various ways. What young person, especially, would not rejoice to have such a book put into his hands, in order that when he takes up a philosophical work he may understand what he reads?

But these remarks must be brought to a close.The writer wished to express his sentiments; and this he has done with honesty and freedom, though concisely and abruptly. As to himself, it is, at his time of life, but of little moment how the world may think or act: nor has he the weakness to suppose, that such a work as the present is will influence many minds. Man, however, is a social being; a member of a large family: and he, most certainly, does not deserve the name of man, and much less of Christian man, who does not desire the welfare of others as sincerely as he desires his own