temptation to men to select the ministry for its respectability and emolument. Conceding that this charity, like all others, may be occasionally abused-that in some instances beneficiaries may be actuated by unworthy motives, and that unsuitable men may thus be unhappily assisted in their views still is it not incontestable that such instances are rare, whilst many of the most devoted, laborious and successful ministers of the gospel, have been introduced into the Lord's harvest, through the generous interference of others. Of this we might quote abundant proof, if decorum did not forbid. Those most conversant with the operation of these institutions, have acknowledged their utility, and afforded them their aid and countenance; and is their testimony to be disregarded whilst the oft repeated and groundless objections, which the enemies of the church have originated, constitute the professed Christian's apology for withholding his dues from the Lord's treasury? Far be it from me, to prefer the charge against any of you, for we anticipate the exhibition of a different spirit this night.

4. Finally-The charity in which we would enlist your co-operation, affords the best opportunity for the display of noble, generous, and humane feeling.

"Is the soul precious? Is its redemption desirable? And where is the Christian who will not eagerly attempt to avert the calamitous fate which impends over the uninstructed and irreligious. Oh, profane not the name, insult not the spirit of Christianity, by ascribing them to those whose feelings are all selfish, and whose hearts were never open to the cry of those ready to perish! My brethren, shall any be eternally doomed through our default? Shall any fail to achieve a victory over death and hell, when a little temporary sacrifice on our part, would furnish them with the means? Is the gospel our hope, and shall we deny it to others? Shall we hoard up the paltry pelf of earth, at the sacrifice of Christian duty, and at the expense of immortal souls? Such wealth will be dearly accumulated, for its rust will be a witness against the possessor, and eat his flesh as it were fire.'

If then you would illustrate the philanthropic spirit of the gospel-if you would redeem you character for Christian consistencyif you would eternally benefit mankind-if you would honour your Lord, we present you an opportunity; and may neither conscience, nor the God of conscience, rebuke you for neglect. With you we confidently leave our appeal."

QBSERVATIONS ON THE GENERAL ASSEMBLY OF THE PRESBYTERIAN CHURCH.

To the following letters, sent us by a valued correspondent, we give a ready insertion in our pages. They relate to an important subject, which we think the ministers and members of the Presbyterian church would do well to consider carefully, before the next meeting

of the General Assembly. It will be understood that we do not make ourselves responsible for any thing that may appear in this discussion, unless we state our sentiments, in remarks avowedly our own. If any one shall choose to controvert the opinions of the letter writer, we will publish whatever may be temperately written with that view, with as much readiness as we have done the present communication.

Mr. Editor,-If you think the following letters worthy of a place in your useful publication, they may perhaps lead to a more full discussion of a subject, very interesting to the Presbyterian church at the present time.

Yours, truly,

LETTERS TO A FRIEND. No. I.

Dear Sir,-You know my attachment to the principles of Presbyterianism, and my opinion that the time has come when a different organization of the General Assembly is necessary to preserve the union, fellowship, and prosperity of the several branches of the church under its care. Allow me to submit to your inspection some thoughts on the radical principles of Presbyterianism-the character and influence of the Assembly-some existing evils-and the remedies proposed. My intention is to prove, in perfect accordance with Presbyterian principles, that it has become necessary to organize the General Assembly by a representation from Synods, instead of Presbyteries.

Radical Principles of Presbyte

rianism.

Perhaps I shall not be able to state these better than by an extract from "Form of Government," chap. xii. page 363, note. "The radical principles of Presbyterian church government and discipline are:-That the several different congregations of believers, taken collectively, constitute one church of Christ, called emphatically the church; that a larger part of the church, or a representation of it, should govern a smaller, or determine matters of controversy which arise therein;-that a representation of the whole should govern and determine in regard to every part, and to all the parts united; that is,

These principles have, doubtless, contributed largely to the rapid increase of the Presbyterian church in this country, within the last quarter of a century. Nor will the efficient, or popular, so long as the principles be liable to become less form of our civil government remains unchanged, and the conduct. of our ecclesiastical courts accords with the great design of their organization. I have no apprehension that the principles of Presbyterianism will, for a long time to come, lose ground in this country. On the contrary, it seems to me probable, that their influence will extend over the whole class of our country's population, agreeing with us in matters of faith and terms of communion.-The signs of the times warrant such an expectation.

I have no wish to see the power, or influence of the General Assembly diminished, nor its relation to the whole church altered. Let it

remain the highest court of the whole Presbyterian church in this country-the only delegated body of the church, formed after the model of the Assembly at Jerusalem. Let it never be divested of one attribute, by which it becomes a bond of union and fellowship-by which it reviews and controls the proceedings of lower judicatories-and by which it so essentially promotes the welfare of the church.

The General Assembly holds a conspicuous station in the ecclesiastical world, and is deservedly respected. Perhaps no other church judicatory in the Protestant world, fills so large a space in publick view. Certainly no one in this country represents so large a communion, or a ministry of more talents, learning and piety; nor has any one the supervision of more important ecclesiastical interests. Considered in itself as a church court, and in its influence upon religion, learning, social order, rational liberty and benevolent enterprise, it is the most interesting spectacle in Christendom. To Presbyterians especially its attitude is deeply interesting.-Synods and Presbyteries respect it

sessions, ministers, elders, and missions of the church venerate and love it-the societies under its care value its character and respect its adjudications. All this is as it should be-and if there be some exceptions to this statement, they will be found connected with some evils which ought to be remedied, or in some restless spirits, which can always find aliment for envy or discontent.

Thus you will perceive that I would not diminish a tittle from the reputation and influence of the Assembly; but after all that may be said in its favour, it must be con

It is true that the Baptist denomina tion report more communicants than the Presbyterian-but they have no general church judicatory-only a Convention of Delegates, for missionary purposes.

ceded that there are evils, connected with its present organization, which should be removed as speedily as possible. In my next letter I shall notice some of those evils. Yours, &c.

PHILOSOPHY SUBSERVIENT TO RELI-. GION.

pages a

Johnson has said of Dr. Watts"Under his direction it may be truly said, Theologiæ Philosophia ancillatur-philosophy is subservient to evangelical instruction." We welcome to our writer who endeavours, and in our judgment not unsuccessfully, to make the same use of his philosophical attainments. Those who delight only in "spirit-stirring narrative," as we know too many readers of miscellanies at present do, will not indeed find much entertainment in these essays. But we are careful to provide for the gratification of such readers; and it is but equitable that the taste of others should be gratified in turn. We are only sorry that the nature of our work renders it necessary to divide these essays, more than they were divided by their author. We shall however endeavour, as far as practicable, to make each essay a whole; although it will be found that they are closely connected, and that the positions which follow, often refer to what had before been illustrated.

FOR THE CHRISTIAN ADVOCATE.

Dear Sir, It is my design, if it should meet your approbation, to communicate to the publick, through the medium of your excellent miscellany, a series of essays upon moral and religious subjects. A leading object which I have in view, is, by the application of the doctrines of genuine philosophy, to illustrate and vindicate some of the fundamental principles of morals and theology. The interests of religious and moral truth may, I apprehend, derive as much benefit

from a cautious and enlightened philosophy, as they can receive detriment from one that is presumptuous and spurious. The discussion will relate to subjects, which, it may be presumed, your readers regard as highly interesting and important. They will be conducted with a constant reference to differences of opinion which exist at the present time, in relation to these subjects.

To ascertain the principles of Christianity, we must have recourse to the scriptures alone. They have been exhibited and defended by innumerable writers, with the greatest clearness and strength of argument; abundantly sufficient to satisfy all who submit their understandings to the authority of inspiration. It may, however, be satisfactory to perceive, that the dictates of Divine revelation are in perfect accordance with the principles of sound and legitimate science; and that, in many instances, they receive the most decisive support from it.

ESSAY I.

Egeva.

Sources of our Judgments, in relation to Subjects of a Moral and Religious Nature.

The Creator has endowed the soul of man, with the capacity of discovering truth on a great variety of subjects; among which, those of a moral and religious nature hold a distinguished place. The same comprehensive capacity of understanding receives different names, according to the occasions upon which it is exercised, or according to the peculiar nature of the subject about which it is employed. What is called the moral faculty, means nothing different from the human understanding, exercised upon subjects of a moral

nature.

Some persons have maintained that antecedently to all acquired

knowledge, the mind of man is endowed, immediately, by its Creator, with certain ideas, which they have therefore denominated innate; and which they have considered as a part of the original furniture of the human understanding. With regard to this theory, it is sufficient to observe, that it is wholly unsupported by evidence. No proof has ever been furnished of the existence of ideas coeval with the existence of the human mind. Besides, it is completely at variance with unquestionable facts, in relation to the occasions on which our ideas are first suggested.

In regard to many of our simple notions, there can be no difficulty in determining the occasions upon which they are first suggested to the mind. We form a notion of colour by the exercise of sight; of sound by the exercise of hearing. In the same manner, all our simple notions respecting the qualities of material objects, are primarily suggested, by the exercise of our powers of external perception. A person destitute of any of the external senses, must ever remain ignorant of those peculiar qualities of matter, which are the appropriate objects of that sense of which he is

destitute.

In like manner, we are capable of pointing out the occasion, upon which many of our notions have been formed about intellectual and moral subjects. And if we should be unable to trace all our simple. notions to the occasion which first suggested them, it would by no means be a matter of astonishment. It would be unreasonable to expect the case to be otherwise, considering the weakness of memory; the rapidity of our mental operations; and above all, that many of our most important ideas are formed during our early years, before the mind has acquired the power of attending to the subjects of its consciousness.

It is agreeable therefore to all