We fear there is a spurious liberality, in these times, which can extend the right hand of fellowship alike to infidelity and christianity. One thing we have observed, that some men, loud in the cry of liberality, freely associate with men who do not hesitate to pour contempt on christianity itself, while their indignation can be restrained within no bounds against those who zealously stand by the doctrines of the Reformation. These are the great principles by whichwe hope to be guided in the present undertaking; and, steadily adhering to them, we trust to be acknowledged as contributors to the great cause of truth and righteousness in these lands, and particularly to the revival of religion in the Presbyterian churches.

These reflections will be followed, in the next, number, with an address to the Presbyterian public on their duty in these eventful times.

PRESBYTERIANISM.

MUCH has, of late, been said and written about the "essential principles of Presbyterianism," the "constitutional principles of Presbyterianism," and the "unalienable rights of Presbyteries, and of the Presbyterian people." But, in the greater part of what has been said or written, there has been such vagueness- and indistinctness in the application of terms, that the true meaning of the speakers and writers remains generally a secret to all except themselves. This circumstance alone demands a brief, and plain, and scriptural exposition of the nature of genuine "Presby-. terianism." But there is another reason demanding such an exposition. In this country, at the present day, the speakers and writers about "Presbyterian principles," have generally been persons favouring, or advocating the cause of Arianism. And such has been the boldness with which they have asserted and appealed to "Presbyteriansm" as their profession, and its principles as their support, that it becomes necessary to guard the unwary against the specious imposition; to prevent "Presbyterianism" from being identified with "Arianism;" or from being supposed in any degree favourable to its principles or pro-. pagation.

Immediately from the Greek of the New Testament is derived the word "Presbyter," which signifies "Elder." From "Presbyter" we form the words "Presbyterian," and "Presbyterianism." So that the distinctive title of our church, in modern times, is directly derived from the primitive phraseology of the apostles. Presbyterianism, as a form of church government, stands distinguished from "Independency" upon the one hand, and "Prelacy" upon the other. But it does not, as some have thoughtlessly affirmed, stand opposed to "Episcopacy," i. e. government by bishops; or reject the title "Episcopalian," as descriptive of its constitution. The Presbyterian church is an Episcopalian church, for every Minister is the Bishop of his own congregation. Presbyterianism teaches, that Bishop and Presbyter (whence Episcopacy and Presbyterianism,) are, in the New Testament, only two different names for the same person and the same office, without inferiority in the one, or superiority in the other.

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The parity of her Ministers is, therefore, the PRIMARY PRINCIPLE of Presbyterianism. This principle may be deduced from various portions of Scripture. But as we mean not to argue, but merely to make a statement, we confine ourselves to one authority, Acts xx. 17, 'And from Miletus (Paul) sent to Ephesus, and called the Elders (in Greek, Presbyters) of the church; and when they were come to him, he said unto them, (28) Take heed, therefore, unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers (in the Greek, Bishops), to feed the Church of God, which he hath purchased with his own blood." Here nothing can be more manifest than the identity of Presbyters and Bishops. They are called Presbyters or Elders, in reference to their age and qualifications; they are called overseers, or Bishops, with reference to their duty, the overseeing, or episcopacy of the flock committed to their care. This passage seems to us fully to demonstrate the apostolical origin of Presbyterianism. The persons called from Ephesus were Presbyters, and all these were Bishops. Accordingly, all the Ministers of the Presbyterian churches are equal in point of rank, and office, and authority, and all are Bishops, or overseers, of their respective congregations. Presbyterianism is, indeed, the episcopacy of the New Testament.

By the SECOND general principlE, Presbyterianism is distinguished from Independency. The Independents form a numerous body in England, a considerable body in Scotland, and have a few churches in Ireland. According to their views of church government, every particular church, assembling in one place, is complete in itself; and is totally independent of the authority, power, and interference of any sister church whatsoever. But, according to Presbyterians, the sister churches of a country or province, form but one aggregate church, and should, in their general meetings, exercise a common episcopacy over one another in the Lord; and, by their respective delegates, meet in church courts, for the consideration and exercise of a common discipline.

This view of church fellowship is founded, like the former, upon various portions of the divine word; but is chiefly extracted from a consideration of the xv. chap. of the Acts of the Apostles. The 2d verse of that chapter gives us an example of delegates being sent from one church to another. The 6th verse presents us with a meeting of the church rulers, the apostles and elders. For while the Epistle, verse 23, runs in the name of the apostles, elders, and brethren, we discover, from chap. xvi. verse 4, that the resolutions were passed only by "the apostles and elders, (Presbyters) that were at Jerusalem. Here, also, Presbyterians conceive they discover a union of churches in one common council, for the settlement of questions and exercise of discipline; and, taking this account as their example and authority, the common concerns of many churches are, in their estimation, to be superintended by a common and united authority. For let it be observed, that in chap. xiv. verse 26, we find Paul and Barnabas at Antioch, which was situated at a considerable distance from Jerusalem; yet the church at Antioch does not proceed to settle the question in dispute, but refers the cause to a common and united council of the churches assembled at Jerusalem.

THE THIRD GENERAL PRINCIPLE of Presbyterianism asserts the right of the people to elect their own Ministers, and of the Ministers to examine the qualifications of persons so elected, and, if satisfied of their fitness, to ordain them to their office.

There are in the New Testament two distinct examples of election. One of these we find, Acts vi. 1, 2, 3, 5; but this election being rather to a civil office, relating to the temporalities of the church, may, therefore, be considered inapplicable to the case of election to the ministry. We have, however, another example, Acts i. 15, 21, 22, 23, 26, and here the election is to be the apostleship, the most distinguished office in the ministry of Christ; yet this election, like the former, is not by the authority of any one individual, or even the united authority of the eleven apostles; but, as plainly appears from the narrative, by the common choice of all the assembled brethren.

That the examination and decision respecting the qualifications of candidates, as well as their ordination to office, are lodged with the Ministers of the Gospel, is apparent from 1 Tim. iii. 10, and iv. 14. By the former it is required that candidates be carefully proved before. their admission to the sacred offices of Bishop or Deacon; and, by the second, the laying on of the hands of the Presbytery, or council of the Elders, is described as the mode in which Timothy was appointed to the office of the ministry.

By a FOURTH GENERAL PRINCIPLE, Presbyterianism recognizes the order and rights of ruling Elders. The Jewish synagogue, upon which, it is generally supposed, the early Christian churches were modelled, possessed an order of men, corresponding, in rights and duties, with the ruling Elders of Presbyterians. The works of some of the pri mitive writers of the Christian church seem distinctly to recognize them as existing in their days. But the autho rity on which Presbyterians generally rely, is derived from 1 Tim. v. 17, where all Elders are said to rule, but some likewise to labour in word and doctrine. Whence we conclude, that there are two kinds of Elders in the church,— one who both rules and teaches, i. e. in our language, the Minister; and one who only rules, i. e. the Elder. Another proof is deduced from Rom. xii. 7, 8, in which the apostle, in exhorting the various officers of the church to discharge their several duties with fidelity, adds, in reference to the ruling elder, " He that ruleth, let him do it with diligence." To ruling Elders Paul seems also to. refer. 1 Cor. xii. 28, under the general description of helps and governments." The ruling Elders of the Presbyterian church should be helps to the Ministers in

governing the church. And, as the church is called the "House of God," the government of a household or family is the true model of their common duties. Does a father provide for his family their meat in due season? so it is the duty of Ministers, with their helpers, the ruling Elders, to see that the people be supplied with the bread of life. Does a father provide for the education of his family? so should Ministers and ruling Elders mutually labour for the education of the people. Does a father sympathise with the afflicted members of his family? so the Presbyterian Minister and the ruling Elders are to visit the sick and the sorrowful. Does a father feel it his duty to chastise the disobedient? so the Minister and the ruling Elders are to exhort, rebuke, or cut off from the church the unruly and the prophane. Does a father receive with joy the penitent and returning prodigal? so are the rulers of the church to restore the penitent in the charitable spirit of meekness.

Taking this scriptural view of the duties of the ruling Elder, the importance of his office must be obvious. And when Ministers do employ their Elders as "helps" in the government of the church, and where Elders are capable, and willing to "rule with diligence," and to help" in the cause of the Lord, there never has been, and there never can be, a more efficient moral machinery.

Having thus submitted, and, we trust, from Scripture established, the FOUR GENERAL PRINCIPLES of Presbyterianism, we will now proceed to some obvious and practical conclusions.

1. The first observation deducible from our principles amounts to this :-Presbyterianism is not a system of religious doctrine, but a mere form or plan of church government. In this respect it is exactly similar to both Prelacy and Independency. Prelacy is not a system of doctrines. Independency is not a system of doctrines. They are both mere forms of church government.

2. We observe that the outward form of government is not necessarily, in any church, indicative of what doctrines are contained within it. The highest outward form of Prelacy contains within it the doctrines of Popery. Prelacy, again, is found to contain the various superstitions of the Greek churches. While Prelacy, the same in outward form, is found to contain, in other churches, the purest doctrines of the glorious Reformation.