NO MAN can reasonably claim the attention of the public, unless he is fully persuaded that he has something of sufficient importance to offer. When so many writers are daily addressing the religious community, it may perhaps be demanded why another should solicit a reading? When so many religious papers are daily issuing from the press, why add another to the number? To these and similar queries it may be answered--that, of all the periodical religious papers of this day, with which we have any acquaintance, but a very few are of an independent character. They are generally devoted to the interest of some one or other of the religious sects which diversify the devout community; so much so, at least, that, being under the control of the leading members of the respective sects, under whose auspices they exist and to whose advancement they are destined, they are commonly enlisted in the support of such views and measures as are approbated by the leaders of each sect. And such must every sectarian paper be. It is a rarity, seldom to be witnessed, to see a person boldly opposing either the doctrinal errors or the unscriptural measures of a people with whom he has identified himself, and to whom he looks for approbation and support. If such a person appears in any party, he soon falls under the frowns of those who either think themselves wiser than the reprover, or would wish so to appear. Hence it usually happens that such a character must lay his hand upon his mouth, or embrace the privilege of walking out of doors. Although this has usually been the case, we would hope that it would not always continue so to be.

      If this, however, had not usually happened, we should have had no Episcopalians, Presbyterians, Methodists, &c. If the party from which these sects sprang had received the admonitions and attended to the remonstrances of those bold and zealous men who first began to reprove and testify against it for alleged errors and evils existing in it, no separation would have taken place. Had the well-meant remonstrances of Luther, Calvin and Wesley, been acknowledged and received by the sects to which they belonged, the mother would have been reformed, and the children would have lived under the same roof with her. But she would not. They were driven out of doors, and were compelled either to build a house for themselves or to lodge in the open air. As it has happened to those called teachers of religion, so it has often happened to religious papers. Hence it is generally presumed that a paper will soon fall into disrepute if it dare to oppose the views or practices of the leaders of the people addressed. Editors generally, too sensible of this, are very cautious what they publish. Some of them are very consciously attentive to avoid giving offence; insomuch, that when an article is presented for insertion, the first objection to it sometimes is, "The people will not like this, and you know a man must please his customers." All this may do very well when a writer proposes to please his readers, or when he pledges himself to support the tenets or practices of any people. But when the exhibition of truth and righteousness is proposed, neither the passions nor prejudices of men--neither the reputation nor pecuniary interest of the writer, should be consulted.

      To this course we have heard it objected, that, "should a writer on religious subjects assert the truth, oppose error, and reprove unrighteousness, with Christian fidelity, regardless of pleasing or displeasing men, he might expect to starve to death if he seek his living thereby, or to be imprisoned and perhaps beheaded as John the Baptist was, should circumstances permit." We shall not, in the mean time, oppose or assert the truth of this objection. We shall submit the principle to the test of experience, and practically prove its truth or falsehood.

      We now commence a periodical paper, pledged to no religious sect in Christendom, the express and avowed object of which is the eviction of truth and the exposure of error, as stated in the Prospectus. We expect to prove whether a paper perfectly independent, free from any controling jurisdiction except the bible, will be read; or whether it will be blasted by the poisonous breath of sectarian zeal and of an aspiring priesthood. As far as respects ourselves, we have long since afforded such evidence as would be admitted in most cases, of the disinterested nature of our efforts to propagate truth, in having always declined every pecuniary inducement that was offered, or that could have been expected, in adopting a course of public instruction suited to the times, the taste and prejudices of men. Of this an apostle once boasted, that he [1] had deprived his enemies of an occasion to say, that he had made a gain of them. Yea, he affirms that, "as the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia." But, adds he, "what I do, I will do that I may cut off occasion from them that desire occasion." So say we.

      The price of this paper is such as must convince all who reflect, that it cannot be a lucrative scheme. We know however, that there is no course of conduct which can be adopted, against which carping envy and prating malevolence may not devise ill-natured objections. A striking instance of this we have in the life of John the Baptist, and in that of the Messiah. It reads thus: "John the Baptist is come, abstaining from bread and wine, and you say, 'He has a demon.' The Son of Man is come, using both, and you say, 'He is a lover of banquets and wine, an associate of publicans and sinners.'"

      We have often heard the leaders of devotion in popular assemblies confessing their ignorance, praying for more light, and anxiously looking for a more desirable time, when knowledge, truth, and holiness should abound. This circumstance clearly argues that every thing is not right amongst them, themselves being judges. Yet we have often heard those same leaders of devotion vindicate themselves from error, and attempt to justify themselves and all their measures as soon as any reprover presented himself. This, though a common occurrence, is a singular proof that many deceive themselves, as well as their simple hearers, "by good words and fair speeches."

      We are very certain that to such as are praying for illumination and instruction in righteousness, and not availing themselves of the means afforded in the Divine Word to obtain an answer to their prayers, our remarks on many topics will appear unjust, illiberal, and even heretical; and as there are so many praying for light, and inattentive to what God has manifested in his word, there must be a multitude to oppose the way of truth and righteousness. This was the case when God's Messiah, the mighty Redeemer of Israel, appeared. Ten thousand prayers were daily offered for his appearance, ten thousand wishes expressed for his advent, ten thousand orations pronounced respecting the glory of his character and reign; and, strange to tell! when he appeared the same ten thousand tongues were employed in his defamation! Yea, they were praying for his coming when he stood in the midst of them, as many now are praying for light when it is in their hands, and yet they will not look at it.

      There is much less diversity in the views, passions, prejudices, and circumstances of mankind, as respects the true religion in the different ages of the world, than at first thought we would willingly admit. Who is there that has attentively considered the history of Cain and Abel, of Noah and his contemporaries, of the twelve patriarchs, of Moses and the Egyptian magicians, of the Lord's prophets and the prophets of Baal, of Israel's true and false prophets, of the Lord of Life and his disciples, with that of the religious sects of that day, of the present advocates of primitive christianity in Europe and America, and of the supporters of the popular systems of this age--I say, who is there that having considered such histories, will not be astonished at their remarkable coincidences, their striking similarities, and their concurrent contexture of events.

      This paper shall embrace a range of subjects and pursue a course not precisely similar to those of any other periodical work which we have seen. Of this, however, the work itself will give the plainest and most intelligible exhibition. In introducing facts and documents in support of assertion or demonstration, there is a possibility of adducing such as are not true or genuine, owing to a variety of causes. Of this indeed, we shall be always on our guard. If, however, on any occasion any thing should be exhibited as fact which is not fact, we pledge ourselves to give publicity to any statement, decently written, tending to disprove any such alleged facts. 'The truth of God and the religion of the bible never yet gained advantage, but, on all occasions, sustained injury, from falsehood and lies employed in their defence.

      From the subscription we have already received to this work, having subscribers from almost all sects, we would at once despair were it our intention to please them all--if the support of their peculiarities, or of the party to which they belong, were expected. We are happy to say that this circumstance so accords with our design of maintaining the Apostles' doctrine only, in opposition to every system, how specious soever, that it will serve as a new impulse to keep us in the course intended. We must also keep in mind the fable of the man and his ass, who strove to please every body, but finally pleased neither himself nor any one else, and lost his ass into the bargain. Besides, when there are so many accommodating themselves to the bias of the people, and endeavoring to conciliate their good opinion, we might suppose that they would be able to endure one that might be disposed not to smile at their mistakes and countenance them in error.

      Amongst so many panegyrists, one monitor might be endured. These things, however, we say when viewing the subject through the medium of public opinion. We are assured that there are many who will approve of what is truth, and the course adopted, and that many will know that we are not alone in the views to be exhibited, but that there are many who heartily accord with them. [2]

      We know from acquaintance that there is a goodly number of sensible and intelligent persons, at this day, entirely disgusted with many things called religious; and that, upon the whole, it is an age of inquiry. We are therefore, somewhat sanguine that a fair opportunity presents itself for a work of this nature. We have learned that to make truth the sole object of our inquiries, and to be disposed to obey it when known, serves more to guide us into it than all commentators. We have been taught that we are liable to err; we have found ourselves in many errors; we candidly acknowledge that we have changed our views on many subjects, and that our views have changed our practice. If it be a crime to change our views and our practice in religious concerns, we must certainly plead guilty. If it be a humiliating thing to say we have been wrong in our belief and practice, we must abase ourselves thus far. We were once trained and disciplined in the popular religion, and were then steady and uniform in one course for a time. But the foundation of our assent to, and accordance with, the popular religion was destroyed, and down came the edifice about our ears. We are thankful that we were not buried in the ruins. We have learned one lesson of great importance in the pursuit of truth; one that acts as a pioneer to prepare the way of knowledge--one that cannot be adopted and acted upon, but the result must be salutary. It is this: Never to hold any sentiment or proposition as more certain than the evidence on which it rests; or in other words that our assent to any proposition should be precisely proportioned to the evidence on which it rests.¹ All beyond this we esteem enthusiasm--all short of it, incredulity. In this place I must cite the words of the justly celebrated Dr. George Campbell, author of the best translation of the four gospels which ever yet appeared in our language. They are from the conclusion of his preface to the "Preliminary Dissertations," volume 1, page 59. They accord with our own experience, and breathe our sentiments. He says, "The language of our Lord to his hearers was, If any man will come under my guidance. Nothing is obtruded or forced upon the unwilling. Now, as the great source of the infidelity of the Jews was a notion of the temporal kingdom of the Messiah, we may justly say, that the great source of the corruptions of christians, and of their general defection foretold by the inspired writers, has been an attempt to render it in effect a temporal kingdom, and to support and extend it by earthly means. This is that spirit of Antichrist which was so early at work as to be discoverable even in the days of the Apostles." In the same page he says, "If to make proselytes by the sword is tyranny in rulers, to resign, our understanding to any man, and receive implicitly what we ought to be rationally convinced of, would be, on our part, the lowest servility.--Every thing, therefore, here is subjected to the test of scripture and sound criticism. I am not very confident of my own reasonings. I am sensible that, on many points, I have changed my opinion, and found reason to correct what I had judged formerly to be right. The consciousness of former mistakes proves a guard to preserve me from such a presumptuous confidence in my present judgment, as would preclude my giving a patient hearing to whatever may be urged, from reason or scripture, in opposition to it. Truth has been in all my inquiries, and still is, my great aim. To her I am ready to sacrifice every personal consideration; but am determined not, knowingly, to sacrifice her to any thing." These are the sentiments and determination of my heart, as though they had been indited there.

      We have only to add in this place, that we shall thankfully receive such essays as are accordant with the Bible and suitable to the peculiar design of this paper; and if any essays, short and well composed, written in opposition to our views, should be forwarded, they shall be inserted, accompanied with appropriate remarks. The author's name must accompany all communications.

      It is very far from our design to give any just ground of offence to any, the weakest of the disciples of Christ, nor to those who make no pretensions to the christian name; yet we are assured that no man ever yet became an advocate of that faith which cost the life of its founder and the lives of so many of the friends and advocates of it, that did not give offence to some.

      We are also assured that in speaking plainly and accordant to fact, of many things of high esteem at present, we will give offence. In all such cases we esteem the reasoning of Peter unanswerable. It is better to hearken unto God, in his word, than to men, and to please him than all the world beside. There is another difficulty of which we are aware, that, as some objects are manifestly good, and the means attempted for their accomplishment manifestly evil, speaking against the means employed we may be sometimes understood as opposing the object abstractly, [3] especially by those who do not wish to understand, but rather to misrepresent. For instance--that the conversion of the heathen to the Christian religion is an object manifestly good all Christians will acknowledge; yet every one acquainted with the history of the means employed, and of the success attendant on the means, must know that these means have not been blessed; and every intelligent Christian must know that many of the means employed have been manifestly evil. Besides, to convert the heathen to the popular Christianity of these times would be an object of no great consequence, as the popular Christians themselves, for the most part, require to be converted to the Christianity of the New Testament. We have only one request to make of our readers--and that is, an impartial and patient hearing; for which we shall make them one promise, viz. that we shall neither approve nor censure any thing without the clearest and most satisfactory evidence from reason and revelation.

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