66 + mind's faculties, as Job xx. 3. If it were at all necessary to re"The spirit of my understanding cord in this article the process causeth me to answer." Dan. iv. and result of a critical examina34. "Mine understanding return- tion into the meaning of the Heed unto me"-and Rom. i. 31. brew and Greek words translated Without understanding, covenant by the term understanding, we breakers" and sometimes it is would give the analysis of the used for true religion, as Col. i. 9. words and phrases, together with "In all wisdom and spiritual un- the various uses of the words, which derstanding"-and Col. ii. 2. would bring us to the same con"Unto all riches of the full assu- clusion stated above. But of this rance of understanding." It is there can be no necessity, except entirely clear, that this term must, for a specimen and a few referin some of those instances, be used ences. The case is so exceedingfiguratively; and the question to ly plain, that every candid mind be decided is, what is its proper will perceive and admit its truth. meaning? This question must be The principal Hebrew word used decided from the common and for understanding is 1, which raprevailing use of the word in the dically as a verb in Kal, signifies Bible, or from its technical signi- to distinguish, to discern, to unfication. As to its technical mean- derstand. When it is used as a ing, we need not say much, since it substantive, it means understandis perfectly obvious that as a par- ing, discernment, knowledge. Let ticiple, it means apprehending the any one, capable of examining objects of knowledge, and as a those passages in the original, substantive, it means the faculty of which we have already quoted mind which apprehends. It is from the Old Testament, investionly necessary further to say, what gate their meaning, and he will we think every attentive reader not fail to recognise the truth and will readily perceive, that the most full force of what we have assertcommon uses of the term under- ed. By recurring to Taylor's Hestanding, in the Scriptures, are brew Concordance, it will be seen two, for the faculty, and its exercise that this word is used as a subin the acquisition of knowledge. stantive more than eighty times in Now from this obvious fact, which the Old Testament, with many difcorresponds with the technical ferent shades of meaning. Somemeaning of the substantive and times it indicates knowledge simparticiple, it is fair and conclusive ply, sometimes wisdom, as in to affirm, that the scriptural uses Psalm cxxxvi. 5, and Prov. xxiii. of the term designate the mental 4. Sometimes it means true relifaculty as its proper meaning, and gion, as in Prov. ii. 3; iii. 13; iv. the exercise of that faculty as its 1, 5, 7; but in many of the uses it secondary meaning. But if any plainly indicates the intellectual one should insist that the mental power or faculty; and in every one exercise is the proper signification of the whole, such a faculty is neof the term, we shall still be cessarily implied. The conclusion brought to the conclusion that may therefore be stated thus; the there is a faculty so called in the revelation of God teaches that man Scripture, and that it is so deno- has a faculty, which we call underminated from the character of its standing, distinct from all other exercises. This will vary but lit- faculties, and distinct from all tle the result, although it accords mental exercises. The plain connot in our estimation with the ac- struction of both languages, [He customed use of language, or the brew and English] conveys this common style of the Scriptures. truth in multitudes of passages, and every use of the term necessarily implies the fact. If we now examine the Greek of the New Testament, the result will be the same. The words principally used for the intellectual faculty are, vous, vonua, diavora and συνεσις. Of these, vous is used more frequently than the others, it being found twenty-four times in the New Testament. The four following passages have the meaning restricted to the faculty of knowing. Luke xxiv. 45. Rom. xiv. 5. Apocalypse xiii. 18; xvii. 9. All the rest necessarily imply the same fact. The word vonua, is read but six times in the New Testament, but it is used distinctively in Phil. iv. 7, for the understanding of those who are kept. Aavola is. read thirteeen times, and used distinctively in Eph. i. 18-iv. 18. Heb. viii. 10-xx. 16. 1 John v. 20. Evveσis is found in the Greek Testament only seven times. In Luke ii. 47, and 1 Cor. i. 19; it may be understood of the faculty, or if it be not necessarily so understood it must imply the philosophical fact. Our limits would not allow us to give the exegetical analysis of these and several other Greek words, which are used to denote either the faculty or its exercises and acquirements. We only refer to the passages and the principles which must lead to the true result. They have led us to the result stated above, viz. that the revelation of God recognises and confirms the truth of philosophy. Throughout the Bible, God has treated men as possessing a faculty of knowing his communications to them. On this topic there is an accumulation of evidence and argument perfectly exhaustless. Every man who examines, will find it as clear and forcible as it is abundant. We now inquire what the Scriptures teach concerning the faculty which we call heart. The term heart is doubtless used in several senses in the holy scriptures, to a few of which we shall advert, but it will be our main object here, and entirely sufficient, to show that it is often used to denote a faculty of mind, and in such a manner that it cannot with any propriety be applied to any thing else, except a faculty of feeling. If this be shown it will establish the philosophical fact, and we think, prove all other uses of the term to be subordinate and secondary to this. In the Hebrew scriptures the principal word for heart is 1. There are, it is true, several words occasionally used to express the same idea in some of its relations, but they need not be here examined. The radical meaning of ah, seems to be applied to the physical heart, or muscular organ, and so applied on account of its vibratory motion, or pulsation. The abstract meaning, therefore, would be vibratory motion, but it is never used in the Hebrew scriptures abstractly.Heart, therefore, being its radical meaning, as used in the bible, it is proper to observe that it is applied to several other things secondarily, or figuratively. From the position of that physical organ in the midst of the body, the word is applied to the middle of heaven, Deut. iv. 11.-to the midst of the sea, Prov. xxiii. 34., Jonah, ii. 3. It is often applied to the mind, and sometimes includes its every faculty, action, passion, disposition, and affection. So it is used, Gen. viii. 21, and many other passages. It will be obvious to every reader of the Hebrew scriptures, that the word is more frequently applied to the mind, its faculties and affections, than to any and all other things. While, therefore, it is true, that the Hebrew language describes the motions and passions of the mind by the effects which they produce upon the body, it is also true that all the descriptions involve some mental faculty of feel ing or of being affected. To ascertain the distinctive character of this faculty, is our present object. Take the following as a specimen of very many passages in which the word occurs distinctively, Ps. xix. 9. "The statutes of the Lord are right rejoicing the (1) heart." Ps. xxxiv. 19. "The Lord is nigh. unto them that are of a broken (15) heart." Ps. ci. 5.-" him that hath an high look and a proud (1) heart will not I suffer." Prov. xiv. 13. "Even in laughter the (5) heart is sorrowful." Prov. xv. 15. "He that is of a merry (14) heart hath a continual feast." Isah. xxx. 29. "Ye shall have-gladness of (a) heart." Isah. xliv. 20, “A deceived (5) heart hath turned him aside." Jer. xvii. 9. "The (n) heart is deceitful above all things." Ezek. xi. 19. "I will take the stony (1) heart out of their flesh." Ezek. xviii. 31.-" and make you a new (4) heart." Nahum ii. 11.-" and the (41) heart melteth." These are sufficient to show that the Hebrew word for heart is used for that which feels joy, contrition, pride, sorrow, and gladness; and is deceived, deceitful, and hard, or melts. All those definite and limiting expressions indicate the faculty of feeling in distinction from understanding, or the faculty which knows. With the exception of deceiver and deceitful, none of them could be applied to understanding without violating all propriety of language: nothing except a faculty of feeling can agree with the appropriate meaning of those terms. Let any man substitute faculty of feeling for heart in the above cited passages of the English translation, and the sense will not be altered. Let the inquiry be pursued in the New Testament, and learn its result. The examination of a single Greek word (apdia) will be sufficient for our present purpose, although some other words are used to indicate the same thing. Kagdia is frequently used by all the New Testament writers, and in various senses. The different shades of meaning in the use of this word will be found to correspond with those already mentioned, as indicated by the Hebrew (2) and with the uses of the English word heart. It is not found at all in the New Testament, however indicating the muscular organ, whose vibration sends the blood through the arteries, and receives it through the veins, but this is undoubtedly the radical meaning of the word, being derived from a verb which signifies to pour out. It is used for the middle of the earth in Matth. xii. 40. But what concerns the present discussion is the distinctive use of nagdia for the faculty of feeling, from which all the affections proceed, and which is the source of moral character. Take the few passages which follow to illustrate our meaning. In Mark vi. 52, we read "their heart (xagdia) was hardened." chap. x. 5. "For the hardness of your heart (xango-xagdiar) he wrote you this precept;" and the same sentiment is contained chap. xvi. 14. John xvi. 6, we have the phrase “sorrow hath filled your heart (xagdia), and verse 22, "your heart (xagdia) shall rejoice. also, Acts ii. 26. "Therefore did my heart (xagdia) rejoice," verse 37. "they were pricked in their heart” (xagdia); also xxi. 13, "what mean ye to weep and break my heart," (nagdav); Rom. ii. 5, "after thy hardness and impenitent heart (xagdav) treasurest up unto thyself wrath;" ix. 2, “I have great heaviness and continual sorrow in my heart," (xagdia): and 2 Cor. ii. 4, "For out of much affliction and anguish of heart (xagdas) I wrote unto you." These are a few of many passages in which xagdia is used to denote the faculty of feeling, and when it cannot consistently mean any thing else. It is entirely plain that there must be a permanent something, call it fa See culty, or principle, or what we please, which is distinct from understanding, and distinct from all mental exercises. The above associated expressions which limit the application, and define the meaning of heart, cannot be applied to mind in its general signification, without perverting the intention of the Spirit; and they would make nonsense if applied to understanding, or to any mental exercise. It would express neither sense nor truth, to speak of a hurd or pained understanding: and it would be still more absurd to speak of sorrow filling their exercise, or of being pricked in their exercise. If there be any distinction in language, between things and the motions of things; there must be in the language of the bible distinctions between faculties and their exercises. Can any one, who believes the divine origin of the scriptures, entertain the absurdity of ascribing to the Holy Ghost such instruction as this phraseology would convey, a deceived, hard, and pained exercise, desires of the exercise, &c. Nothing can be more inconsistent than such a supposition with the language of the bible. Enough has been intimated on this subject. Every man, who examines the scriptures for himself, whose mind is not govern ed by prejudice, and whose opinions and exercises are not guided by speculative theories, will perceive that the New Testament most clearly recognises the existence of a distinct faculty of feeling denominated the heart. As we enter on the inquiry which respects the will, it may be proper to state the philosophical doctrine contained in our essays, that it may be distinctly compared with the scriptural instruction. The doctrine is this, the will is a distinct faculty of choosing, and is always governed by the pleasure of the heart. It will not be our object, at any considerable length, to pursue this examination here, because the subject will again recur in a subsequent article. We have now room only to say some general things on this part of the subject. It is obvious that the terms for will in the Hebrew, Greek, and English scriptures are used in va rious senses. As a matter of interpretation it is important to distinguish those meanings. Sometimes the meaning will be found to be equivalent to command, sometimes to express desire, at other times volition, and often the faculty of choosing. If it shall be found on examination, that in some instances, the latter is its meaning, the doctrine will be established, and it must have an important bearing on some speculations which are disturbing the church at the present day. On the right interpretation of those passages, which contain the recognition of the human will depends the settlement of many controversies which have often disturbed the peace of the church. We deem it, therefore, of great importance, at the present day, to examine this subject with great care. This we propose to do in our next article. In the mean time, let those who take any interest in this discussion, apply some of the suggestions, relative to the discriminating use of the terms heart and understanding, to the scriptural use of the term will. A few experiments in substituting the phraseology involving the doctrine which we have stated for will, cannot fail to convince them that any other meaning would be inadmissible in many instances. Let them substitute heart for will, in those passages where faculty or principle is intended, and the sense will be much perverted or destroyed. We are aware that the distinc tion between the heart and will is esteemed by very many as either of little consequence, or untrue. We hope to show that the scrip tures recognise this distinction, in a manner which settles both its truth and importance. If this should be done, much vague the ology may be settled, and much erroneous philosophy corrected. These remarks are intended only to intimate the importance of the investigation, and invite the most careful attention to the interpretation of God's word, which, as a revelation from him, must settle the question. No man, acquainted with the history of errors in the church, will doubt that this has been the starting point of almost all heresy. Views of the human will enter into the first principles of the most numerous class of errors. Correct these views, and the errors may be corrected; and the true interpretation of God's word is the only effectual corrective. PRESBYTERIAN MISSIONS TO THE HEATHEN. F. At the late ordination of the missionaries, Messrs. Pinney and Barr, the editor of this Miscellany was appointed by the Presbytery of Philadelphia, to make an address to the audience. In preparing it, he thought it might be useful to endeavour to remove some impressions, or apprehensions, unfavourable to the contemplated mission, which he knew existed in the minds of a number-not believed, however, to be a large number of the audience present. But he entirely omitted this part of his address in the ordination service, on account of the length of the previous exercises, and the late hour of the evening at which he spoke: Yet believing it may be of some use to that portion of the religious publick among whom this work chiefly circulates, the editor now inserts it in the Christian Advocate. After a short introduction, the subject referred to was introduced as follows A degree of currency has been given to what I hold to be a very unsound opinion-it is, that the General Assembly is the only body that is authorized, by the constitution of our church, to send missionaries to the heathen. On the contrary, I am satisfied that it is perfectly competent to any presbytery, or to any Synod-which is only an enlarged presbytery-to institute, sustain, and direct a heathen mission-always subject, no doubt, to the supervision of the General Assembly-as are all other ecclesiastical concerns, in our church-to see that nothing is done, inconsistent with the purity and peace of the church, and the general interests of religion. It would, indeed, be marvellous, if any thing contrary to this were the doctrine of our standards. more sacred, important, and fundamental duty, is not required of the church, than the maintaining of missions, of every description. By missions, as a principal instrument, the world is to be evangelized, and converted unto God: And to suppose that the primary judicatures of the church-as presbyteries confessedly are the fountain of power, and the direct and efficient agents in propagating the gospel, are never to originate and execute plans and operations for its propagation, is, in my apprehension, absurd and monstrous in the extreme. A The General Assembly-for whose legitimate powers no one would more strenuously contend than the speaker-the General Assenbly is a delegated body. It possesses not a particle of power which has not been conceded to it by the presbyteries, in a written constitution, and all power which has not been expressly granted, is retained. The question then isHas this power of originating and sustaining missions-primarily and entirely inherent in presbyteries and synods-been by them |