On the use of books, by the preacher, it appears proper to say: Read, not to get matter for sermons upon a given subject, and to save yourself the expense of study, and the labor of research; nor to borrow thoughts to set forth in your own language, and to deliver as your own; nor to get together a compilation of other men's instructions, with but just enough of your own to serve the purposes of mortar in the construction of a wall. But read for the purpose of enlarging the field of knowledge of divine subjects, as a great, general object; and of observing how other and great minds have wrought upon the high themes presented in the Word of God; and then of learning how to exercise your own powers upon the subjects which you find for yourself, in the texts on which you wish to preach. Study the writings of great and good men, in aid of your own powers of invention. The painter and the sculptor study the works of the great masters, not simply that they may repeat what genius, talent, and taste have already accomplished; but that they may learn how the powers of the great masters were exerted, and how to discipline and employ their own, upon fresh subjects for the pencil or the chisel. The sermons of standard preachers, may be studied to get hints on the best methods of preaching, and impulses to the young preacher's own powers, and encouragements in his arduous work; and this without borrowing a single sentence. Authors should also be studied, in order to see the positions which good and great men have taken and defended, in matters of theology and practical religion; and to learn what are the most proper positions for a religious teacher to take. Let him do this also, that he may see what has been done for the good of the church, the salvation of man, and the honor of Christ, by men of devout and studious minds; and that he may feel the power of their bright example, stimulating his own efforts. The great and good men who have gone before us, are in the stead of living preachers to those who are now preaching to others the way of life. Intellectual independence in the Christian preacher, will minister richly to his peace of conscience. It will help him to maintain self-respect, and reasonable confidence in his own resources. It will delightfully enhance his enjoyment of his work as a student and preacher. What can be the satisfaction of the

See this subject philosophically discussed, in the Lectures of Sir Joshua Reynolds; Lecture on Imitative Invention.

dependent and indolent borrower or pilferer, in comparison with his, who, by the light of his Bible, diligently employs his own mind in the origination of just views of the divine instructions. Intellectual independence will also give the possessor an honorable place in the estimation of others. It will grace and elevate the ministerial profession. It will confer great personal influence. It will minister to mental growth, and successful acquirement of professional knowledge. It will help to insure the best and highest usefulness. And it will aid the upright minister in his preparation to give account, in the day of judgment, for the talents which God has given him; and for all the means placed in his hands for advancing the spiritual interests of his fellow-men, and the kingdom of the great Redeemer.

TRY THE SPIRITS.

EVERY Christian society deems the epistle of Paul to the Ephesians entitled to their obedient regard. The message of Christ which John was directed to write to the same church, presents, at least, an equal claim to their profound consideration. He who walks in the midst of the golden candlesticks, sets forth, in this short letter, some of the principles upon which his administration is to be conducted till the mystery of God is finished. What he noticed as praiseworthy at Ephesus, he would behold with pleasure in every city and town of New England.

Among the first commendations of that church, is one which denotes how promptly and strenuously they had set their faces against unworthy men, who assumed the honor of religious teachers. This proof of loyalty to Christ was marked and decisive; "Thou canst not bear them which are evil." Such was their Christian sensibility, that they recoiled from the fellowship of ungodly men. "And thou hast tried them which say they are apostles, and are not; and hast found them liars."

For this difficult service they were better qualified, perhaps, than most other bodies of believers, by the long course of training which they had enjoyed under the labors of the Apostle Paul. His parting admonitions served to keep them on the alert: "Of

your own selves shall men arise, speaking perverse things to draw away disciples after them."

Their preeminence in this duty may also be ascribed, in part, to the instructions of Timothy, who was charged to put the brethren in remembrance of what a bishop should be; " Of good behavior; apt to teach; not a novice, etc." They seem to have resolved, that, by the grace of God, they would beware of " false apostles," "deceitful workers," advocates of "damnable heresies."

Congregational churches hold it as a first principle of their system, that the brotherhood has a voice in the settlement and dismission of pastors. No diocesan bishop, no yearly conference, can place in our pulpits the men whom we are to honor as spiritual guides. It is also a part of our religious liberty to take measures for bringing under discipline a pastor, whose actions, or whose teachings, betray a want of suitable qualifications for his office.

By what means the friends of Christ, in early times, satisfied themselves respecting the character of those who professed to be either apostles or bishops, we have no accredited account. But we may be sure, that no lazy, latitudinarian expedients won for them the praise of convicting and discarding those who said they were apostles, and were not.

That in this important affair, they made the Scriptures, so far as the canon was completed, the standard of judgment, no one can reasonably doubt. From their divine Master and his apostles, they had learned to appeal to the law and the testimony. As one inspired letter after another was circulated among them, the doctrines of religion were so well defined, that the abettors of another gospel could be exposed with comparative ease.

Among Congregationalists in New England, not less than other reformed churches, it has been constantly held that, "The Supreme Judge, by whom all controversies in religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture."

How shall the rule be applied? Suppose a candidate for ordination to be suspected, on good grounds, of holding unscriptural sentiments. When examined, he may choose to answer every question in the language of the Bible. Is this sufficient? Is it certain that he understands this language as do the church of

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which he proposes to be the pastor? Let him be called upon to explain the passages which he quotes. Arius himself declared to the Council of Nice, that he was willing to adopt as his own all the language of Scripture in detail, concerning the character and perfections of Christ. So said all his adherents; and it was only when they were obliged to express in their own words, the meaning which they attached to inspired testimonies, that they were convicted of denying the proper divinity of Christ. Thus many a wolf in sheep's clothing has been found out. The more subtle and evasive the man, the more minute and thorough should be the investigation. A creed may afford no impregnable defence against heresy and scandal, but it may nevertheless prove a useful barrier; and a form of sound words, expressing what a particular church regards as the main doctrines of revelation, is also nearly indispensable in determining whether those who profess to believe the Bible are really in communion or not.

The trial and exposure of unworthy pastors and candidates is highly approved by the chief Shepherd. When the process is conducted upon Christian principles, and in a Christian spirit, it plainly tends in many ways to promote the Redeemer's kingdom; for its effects must be happy, on the whole, upon the particular church immediately concerned, as well as other churches connected with it, and upon the ministry.

No little wisdom and firmness are required for the discharge of this duty. Under ordinary circumstances, it cannot be accomplished without incurring the displeasure of the world. A church may feel constrained to withhold, or withdraw, confidence from one whose discourses and manners have won the hearts of the multitude. Some of their own number, it may be, are not prepared to concur in the dissatisfaction expressed. The young preacher who has come among them as a candidate for settlement, may prove highly acceptable to most of the church and congrega tion; but to the practised and discerning eyes of the more spiritual members, he gives no sufficient evidence of a sound and saving religious experience. They are aware, indeed, that the presumption is in favor of the candidate; they watch and pray against a captious and censorious temper; and gladly would they rid themselves of their scruples. But alas! in the services of the sanctuary; in the prayer-meeting; in private conversation, they have listened in vain for the manifestations of an heart-felt sense

of the evil of sin; the preciousness of Christ, and dependence upon almighty grace. If he has not wholly omitted to speak on these and kindred themes, he has handled them with a languor and reserve, not to be looked for in one who counts all things but loss for the excellency of the knowledge of Christ Jesus our Lord. His deportment, too, in social circles, seems to evince a desire to be an entertaining, well-bred gentleman, rather than a faithful watchman for souls. They tremble at the thought of placing themselves, and their children, under the spiritual guidance of one who is destitute of experimental piety.

Meanwhile, the customary steps are taken by the society, and a majority of the church, preparatory to ordination. A council is called. Some of its members are informed of the reason why the call of the church was not unanimous. The pastor elect is carefully examined, both in regard to his doctrinal views, and experimental knowledge of religion. The more searching the inquiries, the less satisfactory are the replies. At length the council resolve not to proceed to the ordination. Forthwith it is noised through the town, that a few stiff old-fashioned members of the church, more nice than wise, are the authors of all this mortification and disappointment. Bigots and schismatics are not the worst names by which they are called. The preacher himself is deeply affronted, and bends all his efforts towards strengthening his hold upon the irreligious portion of the community. His resentment runs high; and but a short period elapses, before all candid Christians acknowledge that good service was rendered to the cause of religion by the firmness and prudence of those whose consciences refused to bend to the gale of public opinion.

The solemn remonstrance of a brother, calmly expressed at the turning point, may save a community from being led by a blind guide. Such a remonstrance, earnestly and kindly uttered at the critical moment, cannot be more decided than the case demands. If it is withheld from false modesty, or apprehension of personal inconvenience, can he who suppresses it have "good report of the truth?" Does silence at such a juncture denote sympathy with the Ephesian Christians who "could not bear them that were evil, and tried them who said they were apostles and were not?" How will the disciple of Christ reproach himself in subsequent years, as he sees the foundations turned out of course by the man against whose dangerous sentiments he neglected to warn the people.