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Modern Philosophy.
believer’s portion of the unsearchable riches of Christ. Hence empty deceit is contrasted with the fulness of the Godhead which dwells in Christ; and the despoiled condition of one who has been victimized through philosophy is contrasted with the enrichment of those who have apprehended by faith their com pleteness in Him who is the Head of all principality and power But why, we may profitably inquire, is philosophy described as an instrument of spoliation in the hands of artful men? And why is it characterized as being after (i. e., according to) the rudiments, or basic principles, of the world? The word rendered “rudiments” occurs four times in Scripture. In Col. 2:20 it is again rendered “rudiments.” In Gal. 4:3 an it is rendered “elements.” It seems to convey the idea of basic or foundation principles of the world-system. These elements are described in Gal. 4:9 as “weak and beggarly. They do not strengthen and enrich, but weaken and impoverish those who resort to them. PHILOSOPHY DEFINED. The reason is perceived, in a general way at least>.when we ascertain what philosophy is, namely, the occupation of at tempting to devise, by the exercise of the human reason, an explanation of the universe. It is an interminable occupation for the reason that, if the explanation which philosophy is for ever seeking were to be found, that discovery would be the end of philosophy. The occupation of the philosopher would be gone. It is interminable for the stronger reason that the phi losopher is bound, by the rules of his profession, to employ m his quest only human wisdom, and it is written that the world, by its wisdom, does not come to the knowledge of God (1 Cor. 1:19-21, 2:14). Incidentally, a large part of the time of the philosopher is occupied in criticising and demonstrating the un reasonableness or absurdity of all philosophical systems except that espoused by himself. This, however, is merely the de structive part of his work, the constructive part being, as has
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