HKB
inquiries, it is very important that we philosophize in earnest--that we should endeavour by profound reflection to learn the real requirements of reason, and attain a true knowledge of ourselves.
If any dispute the necessity of thus combining the study of philosophy with that of religion, I would beg them to point out the age since that of the Apostles, in which the prevailing metaphysical opinions have not distinctly manifested themselves in the prevailing views of religion; and if, as I fully believe will be the case, they fail to discover a single system of theology, a single volume on the subject of the Christian religion, in which the author's views are not modified by the metaphysical opinions of the age or of the individual, it would be desirable to ascertain, whether this influence be accidental or necessary. The metaphysician analyzes the faculties and operations of the human mind, and teaches us to arrange, to classify, and to name them, according to his views of their various distinctions. The language of the Scriptures, at least to a great extent, speaks of subjects that can be understood only by a reference to those same powers and processes of thought and feeling, which we have learned to think of, and to name, according to our particular system of metaphysics. How is it possible then to avoid interpreting the one by the other? Let us suppose, for example, that a man has studied and adopted the philosophy of Brown, is it possible for him to interpret the 8th chapter of Romans, without having his views of its meaning influenced by his philosophy? Would he not unavoidably interpret the language and explain the doctrines, which it contains, differently from one, who should have adopted such views of the human mind as are taught in this Work? I know it is customary to disclaim the influence of philosophy in the business of interpretation, and every writer now-a-days on such subjects will assure us, that he has nothing to do with metaphysics, but is guided only by common sense and the laws of interpretation. But I should like to know how a man comes by any common sense in relation to the movements and laws of his intellectual and moral being without metaphysics. What is the common sense of a Hottentot on subjects of this sort? I have no hesitation in saying, that from the very nature of the case, it is nearly, if not quite, impossible for any man entirely to separate his philosophical views of the human mind from his reflections on religious subjects. Probably no man has endeavoured more faithfully to do this, perhaps no one has succeeded better in giving the truth of Scripture free from the glosses of metaphysics, than Professor Stuart. Yet, I should risk little in saying that a reader deeply versed in the language of metaphysics, extensively acquainted with the philosophy of different ages, and the peculiar phraseology of different schools, might ascertain his metaphysical system from many a passage of his Commentary on the Epistle to the Hebrews. What then, let me ask, is the possible use to the cause of truth and of religion, from thus perpetually decrying philosophy in theological inquiries, when we cannot avoid it if we would? Every man, who has reflected at all, has his metaphysics; and if he reads on religious subjects, he interprets and understands the language which he employs, by the help of his metaphysics. He cannot do otherwise.--And the proper inquiry is, not whether we admit our philosophy into our theological and religious investigations, but whether our philosophy be right and true. For myself, I am fully convinced that we can have no right views of theology, till we have right views of the human mind; and that these are to be acquired only by laborious and persevering reflection. My belief is, that the distinctions unfolded in this Work will place us in the way to truth, and relieve us from numerous perplexities, in which we are involved by the philosophy which we have so long taken for our guide. For we are greatly deceived, if we suppose for a moment that the systems of theology which have been received among us, or even the theoretical views which are now most popular, are free from the entanglements of worldly wisdom. The readers of this Work will be able to see, I think, more clearly the import of this remark, and the true bearing of the received views of philosophy on our theological inquiries. Those who study the Work without prejudice, and adopt its principles to any considerable extent, will understand too how deeply an age may be ensnared in the metaphysical webs of its own weaving, or entangled in the net which the speculations of a former generation have thrown over it, and yet suppose itself blessed with a perfect immunity from the dreaded evils of metaphysics.