it is the form of ecclesiastical polity which shall yet be generally adopted throughout Christendom; but I am firmly convinced, that if it be not administered by men who are partakers of the faithful and the heavenly Spirit of the New Testament, it possesses only the symmetry and vigour of a strong, but lifeless skeleton. I would, therefore, conclude my observations with the prayer of the psalmist :-"Arise, O Lord, into thy rest, thou and the ark of thy strength-let thy priests be clothed with righteousness, and let thy saints shout for joy-for thy servant David's sake turn not away the face of thine anointed.". Psalm cxxxii. 8-10.

I am, Sir, yours, &c. &c.

www

PRESBYTER.

STATEMENT OF THE NORTHUMBERLAND PRESBYTERIAN HOME MISSION.

AT a Meeting of the Northumberland Presbytery held in Alnwick, on the 26th day of June, 1832, it was unanimously resolved to establish a Home Mission. The ministers in this part of the country have long lamented their inability to give support to decaying chapels within their extensive district. They have seen with deep regret, some of their brethren become old and infirm in the service of their Master, without the means of engaging the youthful and the vigorous, for their relief; they have witnessed the struggling of others amid that poverty which godliness with contentment was unable to conceal; and they have long had to deplore their want of power to aid in the defraying of such expenses as were incurred by indispensable repairs in small places of worship belonging to their connexion. These, among many others, are some of the disadvantages under which the Presbyterian denomination has laboured for many years in the North of England; and which have gone far to diminish the number of its flocks, to damp the energies of its friends, and thus to injure the best interests of that portion of the church of Christ to whose doctrines and discipline it professes to adhere.

In order, then, to remove, in some measure, these and other inconveniences, so prejudicial to the general interests of the church, it has been determined to establish a permanent fund, under the direction and at the disposal of the aforesaid Presbytery: and that this be made up from collections obtained once in the year from every chapel subject to its jurisdiction; and also, that one of its members be annually sent to preach in furtherance of the same design, in those parish churches in Scotland to which admission may be obtained through the indulgence of the incumbent; and likewise that the same object be statedly prosecuted by a similar communication with chapels in the southern districts of England.

It is not the intention of this Presbyterian Home Mission, to trespass on the boundaries of other sects of Christians, but principally to support those chapels which have for a series of years, been in connexion with the Presbyterian Church, but which, from various causes unnecessary here to

specify, have fallen into a state of decay.-When it is considered that many of these places of worship have been long in the Presbyterian connexion, and have afforded places of refuge in times of persecution, to some of the most eminent martyrs for the cause of religious truth; it is confidently hoped, that they will be found worthy of the gratitude and sympathy of every devoted disciple of the Christian faith; and that the object now proposed will meet with the most cordial reception from the ministers of the people of God, and that it will be supported both by the giving of their substance, and the offering of their prayers.

GEORGE BOAG, Moderator.

THEOLOGICAL EXAMINATION COMMITTEE.

TO THE EDITOR OF THE ORTHODOX PRESBYTERIAN.

SIR,-At the meeting of Synod in June, 1831, two subjects, closely connected with our interests as a church, were discussed at some length. 1st. Whether the Theological Examination Committee ought to be continued. 2d. Whether subscription to the Westminster Confession of Faith be enjoined on all future entrants into the ministry in connexion with our body. Their vast importance seems to have been felt by you since, in the Orthodox Presbyterian; for the July following, you proposed to open your pages to a temperate discussion of these weighty points. The question relating to subscription, having been settled at the late meeting in Monaghan, shall be passed over by me without comment; but as none of your correspondents have favoured us with their views respecting the above-mentioned Committee, you will please to receive the sentiments of one who would rejoice in the adoption of any measures that might tend to the advancement of vital godliness in our church, and secure to her an efficient and evangelical ministry.

One objection that may be made to the Theological Examination Committee, as at present constituted, arises from the manner in which the members are appointed. Hitherto they have been nominated, not by the body at large, but by a few individuals: the names, it is true, are read over in open Synod; but as a matter of course, they are approved of. What reason can be assigned why this Committee, in the appointment of its members, should differ so widely from the Synod's Fixed Committee, or the Entrance Examination Committee? The members of these, if I mistake not, are specified by their respective Presbyteries, and not by the committees of the preceding

year. Now, Sir, I am convinced that much of the clamour raised against this Committee would cease, were every Presbytery authorized to return the name or names of those whom they think fit to appoint as members, just as they return the names of those whom they appoint members of the committees of books, bills, &c.

Though I make these strictures, I would not wish to be considered an enemy to such a committee, provided it be properly constituted. Not a single objection, can be brought against it, that would not equally operate against the Entrance Examination Committee. As both have respect to the same object, namely, the education of candidates for the ministry, I think that they might be united, and thus discharge the duties at present devolving upon both; this would be a great accommodation to the young men to be examined, as they are, in many instances, put to considerable expense in travelling to attend the meetings, more particularly, of the committee in question. I am, Sir, yours, &c., SIGMA.

It is not our intention at present to enter into an elaborate statement of the character of this eminently pious and devoted man, but merely to notice one or two incidents in his life. John Knox was not only a man of piety and learning, but God had gifted him with great powers of mind. A sound judgment, clear understanding, a strong memory, and a ready wit, distinguished him from most others. To these were added, a real modesty and an unaffected lowliness of mind, ever the sure accompaniments of true piety and worth. An instance of this is afforded us at his first entering on the ministry of the Gospel. He had been earnestly and privately entreated to take upon him this holy office, for which the Spirit had so eminently endowed him with both graces and gifts. These urgent and earnest entreaties he steadily refused, alleging, that he could not run where God had not called him. Failing in this private application, recourse was had to an open public appeal, in which he was warned of the danger of refusing any longer to take upon him the discharge of an office for which he was so peculiarly qualified by God. But we must give the charge in the orignal words, on account of its solemnity and importance. Like Ambrose, of Milan,

who was called, by the unanimous voice of the Assembly, from the humble station of a catechumen, to be the overseer of the flock, so was it with this man. After a sermon preached on the election of ministers, the power of the congregation to call such whom they supposed possessed the gifts of God, and on the danger of refusing the call of such as desire to be instructed, the preacher then directed his words to John Knox, saying, "Brother, ye shall not be offended albeit that I speak unto you that which I have in charge, even from all that are here present, which is this:-In the name of God, and of his Son Jesus Christ, and in the name of these that presently call you by my mouth, I charge you that ye refuse not this holy vocation; but as ye tender the glory of God, the increase of Christ's kingdom, the edification of your brethren, and the comfort of me, whom ye understand well enough to be oppressed by the multitude of labours, that you take upon you the public office and charge of preaching, even as ye look to avoid God's heavy displeasure, and desire that he shall multiply his graces upon you." And in the end he said to those present, "Was not this your charge to me? and do ye not approve this vocation?" They answered, "It is, and we approve it." Whereat the said John Knox, abashed, burst forth in most abundant tears, and withdrew himself to his chamber. His countenance and behaviour from that day, till the day he was compelled to present himself to the public place of preaching, did sufficiently declare the grief and trouble of his heart; for no man saw any sign of mirth in him, neither yet had he pleasure to accompany any man for many days together.

And that they were not mistaken in this choice, long experience has shown: for the land of Scotland, standing like a tower of strength among the nations in the purity of her religion, and in her knowledge of God's word, owes, under the directing grace of God, her moral and religious greatness to the calling of John Knox that day. From the moment he accepted the invitation, he showed that he would hold no terms with error, no compromise with the enemies of God. But as one holding the commission of Jesus Christ, and sent to bear his message of mercy, he determined, with all faithfulness, to proclaim, at every hazard, the salvation of God to perishing men. His first sermon showed his zeal against error, and proved the decidedness of his character; that the mantle of him

of old had dropped on the shoulders of the modern Elisha, and that he acted upon the principle which so distinguished this master in Israel,- "If the Lord be God, follow him-but if Baal, follow him."

The occasion of his first appearance in the place of public preaching was this:-John Annan, dean of St. Andrews, had long opposed the preaching of the Gospel ; and being driven from one refuge of lies to another, by the defences with which John Knox had privately supplied the preachers, before he was called himself to that office, he was compelled to flee to that last refuge, to which the supporters of Popery have recourse, to support a sinking cause, namely, the authority of the church: which authority, the said dean declared, damned all Lutherans and heretics, and therefore he needed no farther disputation. To this John Knox answered: "Before we hold ourselves, or that ye can prove us sufficiently convinced, we must define the church by the right notes given to us in God's Scriptures of the true church. We must discern the immaculate spouse of Jesus Christ from the mother of confusion, spiritual Babylon; lest that imprudently we embrace a harlot instead of the chaste spouse: Yea, to speak it in plain words, lest that we submit ourselves to satan, thinking that we submit ourselves to Jesus Christ. For as for your Roman Church, as it is now corrupted, and the authority thereof, wherein stands the hope of your victory, I no more doubt but that it is the synagogue of satan, and the head thereof called the Pope, to be that man of sin of whom the Apostle speaketh, than that I doubt that Jesus Christ suffered by the procurement of the visible church of Jerusalem. Yea, I offer myself, by word or writing, to prove the Roman Church this day farther to degenerate from the purity which was in the days of the Apostles, than was the church of the Jews from the ordinances given by Moses, when they consented to the innocent death of Jesus Christ." These words were spoken in the open audience of the parish church of St. Andrews, after the said dean had spoken what it pleased him, and had refused to dispute. The people hearing the offer, cried with one consent, "We cannot all read your writings, but we can all hear your preaching; therefore, we require you in the name of God, that you let us hear the approbation of that which ye have affirmed, for if it be true, we have been miserably deceived."

On the next Sabbath John Knox was appointed to ex