subject; and the difficulty is greatly augmented by the ambiguity, and other imperfections of language; which, however, is to be resolved ultimately into the same cause.

It is a powerful argument in proof of the inspiration of scripture, that its most ingenious and industrious enemies have never been able to detect in it any real contradic tion. That a number of men, who lived in succession during the long period of fifteen hundred years, of very different natural capacity, education and habits of life, should, without concert or apparent design, concur harmoniously in the same statement of facts, and in the same exhibition of principles, is truly wonderful; and can be accounted for, only by supposing that they wrote under the immediate guidance of divine inspiration. Apparent inconsistencies may occur to the superficial reader; but they are easily explained upon a more patient and accurate investigation. When we enter upon a new subject of inquiry, our minds are often embarrassed by the appearance of anomalies and contradictions, which the limited state of our knowledge renders us incapable of explaining. But as our information becomes more extensive and accurate, they gradually disappear, until at length the subject seems to accord in its several parts; as well as to harmonize with the other parts of our knowledge. It is not therefore surprising, that difficulties and apparent inconsistencies, should perplex those who have merely a superficial acquaintance with the scriptures. From the nature of the case, we cannot reasonably expect it to be otherwise. It would, however, be preposterous to neglect the study of the Bible, or to reject it altogether, on this account. Such a course of conduct would be considered irrational, in regard to any other subject of inquiry; and certainly it ought to be considered so, in the

highest degree, in regard to this, upon which the present hopes and eternal welfare of man essentially depend. By studying the Holy Scriptures with docility, assiduity and perseverance, we may expect, with the divine blessing, to obtain the most important advantages: difficulties will be gradually surmounted; apparent inconsistencies will disappear; obscure passages will become plain; and we shall be enabled to perceive the evidence, the harmony, and the superlative excellence of the truths that are revealed in them.

It becomes those who charge the doctrines of Christianity with being inconsistent with each other, to point out distinctly, in what the inconsistency consists; to show that what is affirmed in one proposition is denied in another. Until this be done, such vague assertions will justly be considered as indicating the want of more precise and definite argument.

But if the objection be designed to intimate that the doctrines of the gospel are contradicted by other unquestionable truths, it will then belong to them who make the objection, to show what these truths are. What facts do we witness in the constitution of nature, the dispensations of Providence, or the order of society-what principles are suggested by the phenomena either of matter or mind, which contradict the plain doctrines of scripture?

The truth is, the doctrines of the Bible are in perfect accordance with the soundest principles of modern philosophy. The systems and theories of ancient philosophers, having no better foundation than mere conjecture, exerted a pernicious influence over the minds of those Christians who embraced them, in modifying and perverting the simple doctrines of the gospel. Ecclesiastical history discovers numerous errors in religion, which are to be traced to the theories of the dif

ferent philosophical sects, whose authority happened to prevail in the church. When hypothetical theories in philosophy are regarded as unquestionable truths, they must have an influence in modifying our religious opinions, in a greater or less degree, according as their connexion is perceived to be more or less intimate.

There is no danger, however, to be apprehended from the principles of sound and enlightened philosophy. As God is the author, both of the constitution of nature, and of the scriptures, they cannot, when fairly interpreted, be at variance with each other. When philosophy consists in hypothetical systems and fanciful theories, it is no less hostile to genuine science than to scripture. But when it confines itself to a simple statement of facts, in relation either to matter or mind, (and this alone deserves the name of philosophy,) instead of being in any degree adverse to the doctrines of revealed religion, it is adapted to afford them the most effectual support.

The friends of Christianity have often declared that its doctrines are above reason, although not contrary to it. This language, however well intended, is not very intelligible or precise. What is reason, but the capacity of the mind to discover truth, according to the distinct nature and appropriate evidence of the subject presented to our consideration? And will not this aphorism mean, when strictly interpreted, that the doctrines of Christianity are not subjects of human knowledge?

That the truths of religion are related to other things which are not revealed, and which therefore cannot be known by us, will not justify this mode of expression. The case is perfectly similar in every other branch of science. In every department of knowledge relating to actual existences, we necessarily believe many truths,

which involve in their connexions, many things which lie beyond the reach of the human understanding. The truths revealed in scripture, and the manner in which they are revealed, correspond to the capacity of the mind, and to those powers of comprehension which are acquired by the previous exercise of reason, in relation to the various objects that solicit our attention. If this be not the case, the Bible is no revelation to us; and therefore cannot be either believed or disbelieved.

It may perhaps be said, that I have mistaken the import of the expression we are considering, and that it is designed to convey the idea, that the peculiar doctrines of Christianity must be learned exclusively from the scriptures. If this be the meaning of those who employ this phraseology, it must be admitted that their language is not very precise or accurate.

Every distinct subject of knowledge has its peculiar and appropriate evidence. Our knowledge of the operations of our own minds, is furnished by consciousness. Our knowledge of the qualities of matter, is furnished by our powers of external perception. Our knowledge of the peculiar doctrines of Christianity, is furnished by divine revelation. The exercise of reason is not to be excluded from any of these different modes of acquiring knowledge. And certainly the last requires the employment of its noblest and most exalted powers. Where shall reason, that distinguishing characteristick of our nature, find its most appropriate and honourable employment, if not in the investigation of those sublime truths, which are made known by the testimony of God, contained in his word?

The word reason, as appears from what has been said, is often used in a very vague and indefinite manner. The language of many would lead us to suppose, that it

constitutes an original capacity of judging; and affords fixed principles of belief, independently of the different sources of knowledge which are within our reach. Nothing can be farther from the truth, than such a notion. All our ideas are acquired. We have no innate principles of knowledge or judgment. Our knowledge is acquired and our judgments are formed, only by employing the various powers of reason and understanding, according to the different means of information and sources of evidence, with which the Creator has furnished us. Without facts submitted to our investigation, and evidence by which we may judge, reason can give no decision.

From the details into which we have entered, we may perceive the numerous and ample means of instruction, with which we are favoured; and their wise adaptation to the powers of the human understanding, and to the circumstances in which we are placed. No plea is afforded for ignorance or error, by their deficiency or unsuitableness. It appears however that docility, caution and application, are indispensable to the full enjoyment of the advantages which they are fitted to bestow.

It also deserves to be remarked, that in many instances, instructions relating to the same important truths, are furnished from different sources. The original dictates of the understanding, concerning the sacredness and indispensable obligation of the fundamental rules of morality, are powerfully confirmed, to the apprehension of those who are accustomed to observe the constituted connexions of events, by views of general expediency; by discovering their uniform tendency to promote both individual and publick welfare; and, on the contrary, by discovering the uniform tendency of immorality, to produce misery, both to individuals and to communities. Thus God has in

dicated his will, not only by the immediate emotions and judgments of the human mind, but also by the invariable connexions and tendencies which he has established. The truths of natural religion; that is, the truths relating to God and his will, which are discovered by a just interpretation of the frame and order of nature, concur, so far as they go, in a most harmonious and pleasing manner, with the truths of revealed religion. It appears therefore that, in many instances, we have the advantage of a number of witnesses; and that their testimony, when correctly understood, is always harmonious and consist

ent.

Our moral sentiments depend, in no inconsiderable degree, upon our connexion, especially in the early period of life, with our brethren of mankind. In childhood, our opinions on many subjects, are received implicitly upon the authority of our parents and teachers. The direction and regulation of our minds, depend very much upon them. And in mature age, very few possess independence, or obstínacy of mind, sufficient to resist the influence of prevalent opinions and customs. The system of opinions embraced by any individual, will, almost infallibly, be modified by the current opinions of the age or country in which he lives.

Admitting therefore the powerful influence of custom and education, yet we are by no means to suppose, that the moral judgments of mankind are entirely arbitrary or factitious. Such is the nature of man, and such is the uniformity in the constitution and course of things, in every period of the world, that to a certain extent, there must always be a uniformity in the moral sentiments of our race. The distinctions between right and wrong in human conduct, are so palpable, and a knowledge of them so indispensable to human welfare, that they never can be wholly lost or

perverted, by any causes compatible with the existence of the human family. A total perversion of all the rules of morality, in any community of men, must speedily effect its own cure; the innumerarable disorders and miseries which must flow from such a state of things, could not fail to bring them back to some sense of reason and justice; otherwise their entire destruction would be the consequence.

OBSERVATIONS ON THE GENERAL ASSEMBLY OF THE PRESBYTERIAN CHURCH.

Letter II.

Existing Evils.

Dear Sir,-According to my promise, I proceed to notice some of the evils connected with the present organization of the General Assembly.

The body itself is too large. This is the principal evil, and perhaps the origin of all which I mean to name. No complaints of this evil were heard until the spring of 1818, when there were one hundred and thirty-five members present in the Assembly. Previously there had been no cause of such complaints; the number had never much exceeded one hundred, and there had seldom been more than from seventy to ninety. But when the Assembly found an increase of thirty members at once, and a prospect of rapid augmentation, they took the alarm, and passed a resolution, requesting the Presbyteries to alter the ratio of representation, from six to nine ministers for every two commissioners. In the preamble to the resolution, the Assembly recognise the "great number of delegates" composing their body as the primary evil to be remedied -and an important object to be gained by the resolution was, "to facilitate the despatch of business."

Whoever is acquainted with the proceedings of publick assemblies, will need no argument to convince him that seventy or eighty members are as many as can conveniently and profitably engage in the deliberations. This is true of parliaments, congress, and legislaturesmore especially is it manifest in ecclesiastical assemblies. A body of men, unwieldy from its very numbers, will always be found doubly so, when composed principally of those in habits of publick speaking, and accustomed to exert an influence almost without contradiction. It is to be expected that such men will not only deliberate and vote, but speak their sentiments on all important subjects before them, and on many occasions give utterance to their impatience of opposition. The inevitable consequences of such a state of things will be, much useless debate, confusion, and delay, in the transaction of business.

An appeal to the recollection of those who have attended all, or any one of the last seven assemblies, would furnish proof that the evil exists, and calls for some immediate remedy. It has been a common remark, widely circulated, that our delegation is too numerous.

When this subject shall be well considered, it will be found that many evils grow out of the large representation of which I complain.

Waste of time in the mere political concerns of the meeting, is not too trifling to be noticed. The organization of so large a body must necessarily occupy much time-the examination of one hundred and fifty, or two hundred commissions and choice of the officers, are tedious. Calling the roll at every opening-taking the question on every division of the house-selection of committees-and many questions of order, arising from the number and confusion of members, occupy no small part of each day.

Such loss of time must be considered an evil, when the sittings of the body are protracted to three weeks.

To all this, add the waste of time in useless debate; and no inconsiderable proportion of the hours appointed for business, from the opening to the rising of the assembly, may be reckoned as lost. It will probably be said, there may be useless debate in small as well as in large bodies; but experience proves that the same men are more inclined to protract debate in a large, than in a small assembly. The fact accords with the principles of human nature, verified in all deliberative bodies, civil or ecclesiastical.

I ought here, in justice, to add the whole time of nearly one half the members attending, as lost to the church. Some of them, it is true, may gain advantage to themselves, in health and mental culture, which they would not have gained at home, employed directly for the good of others. But it is extremely doubtful whether the loss is at all counterbalanced by any such gain.

Unnecessary expense is another evil, not to be forgotten in the present state of things. This was referred to by the Assembly of 1818, in the document already noticed, as one of the reasons for lessening the representation. The same consideration had its influence in the alteration of 1825. The majority of presbyteries considered this an evil, and sanctioned what was considered a remedy. Those who have access to the treasurer's account of the monies received for the commissioners' fund, will perceive that about two thousand dollars are annually paid to that fund, which probably defrays about one half the expenses of members. The whole expense is therefore more than four thousand dollars-one half of which is unnecessary. Here are two thousand dollars lost, which would enable twenty feeble congregations VOL. V. Ch. Adv.

to support a pastor, on the plan pursued by the Home Missionary Society. But I need not calculate the value of such a sum, expended in missionary operations-in educating young men for the ministry

in the endowments of literary or theological institutions, to prove it too much for needless expense. Only let it be shown that one half the number would answer all the purposes, and accomplish all the business of the Assembly, as well and more expeditiously than the whole-it is then proved, that one half the expense is needlessly incurred. This I do not despair of doing. Indeed I should be surprised to find one thinking, candid man, unwilling to concede, that 85 of the hundred and seventy, composing the last Assembly, would have been as competent to transact all the business which came before them, as the whole number-and I am very sure they would have done it with more despatch.

There is another evil of no small magnitude, rather delicate in its character, but which ought to be noticed. It is really an imposition upon the hospitality of the good Philadelphians. It is certainly very creditable to the Presbyterians of that city, to make the whole Assembly welcome to all the comforts of attention, kindness and home, for many successive years. Doubtless many of those kind people will continue to entertain numbers of the Assembly with great pleasure, but it ought not to be expected of them for three successive weeks, year after year, unless the number be diminished. In fact, it is an abuse of kindness, to quarter two hundred men upon the citizens so long, without remuneration; and the thought that this is to be perpetual-a legacy to future generations-is intolerable.

It has often been remarked, that the hospitable disposition, which has been so conspicuous throughout our republick, is diminishing. I

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