same principles by which the apostles subdued the powers of heathenism. They said, like Paul, "we are determined not to know any thing among you, save Jesus Christ and him crucified ;" and, "we preach not ourselves, but Christ Jesus the Lord." Had they rung all the changes of our own day on the sufficiency of Scripture and the right-of private judgment, but omitted these essential truths of Scripture, the man of sin would have yet been undisturbed in the tyranny of conscience, and their success would doubtless have equalled that of those who, in these times, so loudly inculcate the former principles, while they as carefully conceal the latter. For our part, we will endeavour to vindicate all the great and leading principles of the Reformation, not confining ourselves to one or two of them, as they may suit the views of a party. Nor will it be less our object to advocate the cause of vital godliness. The very terms, we know, will be understood by some to be synonymous with fanaticism or enthusiasm. We must confess, however, that as we find the same charges brought against our Lord and his apostles, we are not careful to avoid them. We would rather be afraid of not incurring them from an ungodly world. For we cannot forget how largely they were heaped on the great apostle of the Gentiles, and how he defended himself against them. We glory in repeating his words: "We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, and things which are not, to bring to nought things that are." 1 Cor. i. 23-8. With regard to the distinguishing tenets of Presbyterianism, we mean to contend not merely for the skeleton, but the body. We believe it to be the scriptural plan, with which God has graciously acquainted us, for edifying the church and extending her boundaries. It is the plan of common sense; for no people have ever set themselves earnestly to the furtherance of any religious object, that they did not naturally arrange themselves into the business attitude of general societies

and particular committees, exactly answering to the arrangements of our Synods and Presbyteries. But why is it that the Scriptures have sketched this plan of government, and that we hold ourselves bound to maintain it, but because it is the best calculated to promote the work in hand, the edification of believers, and the conversion of sinners? Presbytery is nothing in itself; but its value is unspeakable, as the most efficient means of accomplishing a great end. Now it is in this character that we are its advocates. We have heard the praises of Presbytery in the mouths of men who appeared to confine all their views to the mere machine, without considering the work to be done by it. An English Unitarian has been kindly received and admitted to pulpits in this country, because, as it was alleged, he was a Presbyterian; while the same persons who encouraged him, blamed members of their own body for preaching in the pulpits of Independents, because, forsooth, they were not Presbyterians! Now, although we could not renounce to the Independent the divine right of Presbytery, yet we must regard his holding the truth of the Gospel a better ground of fellowship with him, than the mere skeleton of Presbytery for holding communion with the Unitarian. We will be the zealous advocates of Presbytery; but it will be on the principle that it is the scriptural and most effectual method of promoting the cause of truth and godliness.

These are the great objects which the "Orthodox Presbyterian" proposes to itself, although it is not to be understood that it will confine its attention to them. Its conductors intend to make it a convenieut vehicle for conveying religious intelligence of every kind to the public, and especially such intelligence as will be particularly interesting to Presbyterians: for, as it is stated in the Prospectus, "the history of our church, especially in this country, will be more amply illustrated than it has hitherto been; and the earliest and most accurate intelligence given of all matters affecting its interest, the welfare of its congregations, or the proceedings of its various courts. The theological publications of the day-the transactions of religious bodies-the operations of Bible and Missionary Societies, both at home and abroad-the settlement or deaths of Ministers, and every other topic of general or local interest to the friends of truth, in this or the sister kingdom, will receive a due share of attention.”

What has already been stated, is sufficient for the explanation of the objects contemplated by this work; but the prevalent misapplication of some leading terms, appears to require a few additional remarks, respecting the principles on which it shall be conducted. It is very customary in these times, as indeed it has ever been, for error to assume to itself the appellations of truth, and to fix upon the truth such epithets as, with the unthinking, may bring it into disgrace. It has assumed to itself the imposing air of liberality, wisdom, moderation, and charity, while it has unsparingly blackened the truth with the opprobrious epithets of bigotry, ignorance, intolerance, and malevolence. It is unnecessary we should stop to strip it of the false guise in which it has endeavoured to hide itself; but it is imperative that we should take the language it has grossly misapplied out of its mouth, and apply it aright. And, therefore, let it be stated, that the great principles by which we hope to be regulated, in the present undertaking, shall be, the supremacy of truth, the sufficiency of Scripture, the right of private judgment, and genuine Catholic liberality. These principles rightly understood, and fairly applied, will be the lights by which we shall endeavour to direct our course. The first motto we inscribe upon our work is, "Great is the truth, and it will prevail." It is in its own nature imperishable, and it is that which the Spirit of God has promised to acknowledge. The world has, from the beginning, endeavoured to conquer it, but it has hitherto proved invincible. By what a load of heathenish ceremonies was it oppressed, when the Son of God appeared on earth; but he spoke the word, and by its own power, accompanied with the blessing of God, it was embraced and professed, and obeyed by many. At the time of the Reformation, error had succeeded in extinguishing almost the last taper of truth on earth; but a few humble men were raised again to light it, and all the terrors of Rome could not prevent the access of its cheering rays to the hearts of thousands. In our own time, the voice of truth had become almost silent, and by common consent its name was too generally suppressed; but one and another has risen up to proclaim it, and its messengers are running to and fro throughout the length and breadth of the land. Truth requires only to be announced, that, by the blessing of God, it may be received. And, acting upon this principle, it shall be our object to confine

ourselves as much as possible to its simple announcements, and edifying narratives. We shall abstain, as much as in us lies, from angry controversy and wrathful disputings. We shall give no admission to personal attacks, or mutual recriminations. We may be tempted from the dignified course of witnesses to the truth, yet we are resolved to keep it as steadily and perseveringly as we can. We shall endeavour to remember and act on the great principles of revelation,-"Sanctify them through thy truth, thy word is truth," and "the Gospel is the power of God unto salvation."

The sufficiency of Scripture we acknowledge in all the length and breadth of the principle. Whatever is taught in revelation, so far as we know it, we shall maintain; any thing not taught there, we reject. We will not cede to our sister Church of England, that she has a right to decree rites and ceremonies in matters of religion. We echo the language of the immortal Chillingworth, "the Bible alone is the religion of Protestants." Yet we do not conceive it inconsistent with this principle, that we should endea vour to ascertain whether the members of our church courts and congregations hold the doctrines of the Bible. We conceive that this may most consistently be done by means of an Examination Committee, or a Confession of Faith. Our contest is not for the mere letter, but the principles of the Bible. And the man who will maintain, that drawing up a Confession of Faith, in the words of men, is a violation of the sufficiency of Scripture, on the ground that the truth is better expressed in the Bible, must, to be consistent with himself, object to all expositions of the Scriptures, and particularly abstain from preaching, as all he can say is better expressed in the words of Scripture. Such a principle, indeed, supposes that the doctrines of the Bible are neither tangible nor distinct. And we are well aware, that men have professed to believe the Bible, who, in the judgment of the whole Catholic church, rejected all its distinguishing doctrines.

On "the right and duty of private judgment," we trust our pages will never encroach. No man has a right to tread upon it, for the ground is sacred; and no man has a right to part with it, for the birth-right is inalienable. We believe it to be one of those privileges for which every intelligent being will render a strict and solemn account, in the day of judgment. But even this principle. may be

abused. I am responsible for forming my own judgment, but I am not bound to encourage what I consider the erroneous judgments of others. A member of the Roman Catholic church comes to me, and, on the ground of private judgment, demands admission into the church of which I am a member. I refuse it, not because I will tread on his right of private judgment, but because I will not be responsible for what I consider his erroneous judgment. A Unitarian offers himself to me as a candidate for communion. I tell him he rejects what I consider the leading doctrines of Christianity. He insists to be admitted, on the ground of private judgment. I tell him I will not interfere with his private judgment; but I will not permit him to profess what I think his erroneous faith, in my name and under the sanction of my authority. It is thus incontrovertibly clear, that to acknowledge the right of private judgment does not require us to sanction what we consider the errors of others. And the man who will force himself on my fellowship, on the ground of private judgment, when he knows that I disapprove of his doctrines, I consider to be the violator of that very principle on which he inconsistently urges his plea. I say with Paul, "to his own master he stands or falls." I will not, and do not injure him; but I will not and dare not encourage him.

As for liberality, we wish to be thought, and in reality to be genuine Catholics. We will acknowledge every man that holds the Head, Jesus Christ. Whether he be Episcopalian, Presbyterian, or Independent, if he only holds the Head, we acknowledge him for a brother. We long to see the time when these different denominations shall, in the spirit of forbearance and brotherly love, meet together, and, forgetting their minor differences, glory in their common Lord. But liberality does not imply either latitudinarianism or licentiousness. Because we receive every man that holds the Head, it does not follow that we' must acknowledge any man who does not hold the Head. We would be as tenacious and uncompromising on the one hand, as we are liberal and forbearing on the other. The solemn assurances of Christ and his apostle, are our directory in this as in every other part of Christian duty: "He that hath the Son hath life; and he that hath not the Son of God, hath not life;" 1 John v. 12.-and, "If our gospel be hid, it is hid to them that are lost." 2 Cor. iv. 3.