procuring them, the best instruments of their trade, and the most serviceable modes of employing them.. And each one goes away from such a conference a wiser builder, and better prepared for his work. So should it be with them who are building for eternity, on the foundation of the apostles and prophets.

Another practical result of the church's improvement in this respect, would be seen in changing the general standard of character, as applicable to the living and the dead. Is he like Christ? Was he like Christ? are the questions which should guide our examination of character. Were the church rigidly to adhere to this principle, she would rapidly change the moral judgment of the world. If every one who receives the Scriptures as the true standard of good and evil, should apply it thoroughly to men and things, in the past and the present; in conversation, in books, and in papers, in the pulpit and in the family; the conscience of mankind would ultimately be brought to conform to it, as much as in regard to the grosser vices which Christianity has banished? In this free country, where men can reject all assumed dominion on the part of the church, they are more open to its proper influence, than in any other nation. Let a few men for instance, at Andover, get together, to form a right conscience in regard to intemperance; and in a few years the whole country is awake to the work of reformation. It is so in regard to slavery, the profanation of the Lord's day, or any thing else which is not according to the mind of God. "Ye are the light of the world; ye are the salt of the earth." It seems to us perfectly in the power of good men, within a few years, to have the whole conscience of this country brought to adopt the character of Jesus Christ as the true model and standard. Let the heroes of our own and other days, the philanthropists and the reformers, be brought to this test; let the profession of piety be tried by this; let covetousness, pride, ambition, oppression, unkindness, political frauds, slander, censoriousness, and other vices not now disapproved in the great, be brought to this infallible test, Is it like Christ? The moral atmosphere would certainly undergo a great purification; men and events would assume a new aspect. Then society itself, would begin to feel the stability which an immovable foundation secures. For this is the incidental benefit of Christianity, that although it preserves the soul from destruction only by penetrating the heart, yet it preserves the temporal welfare of man, and the existence

of society, by merely forming the individual and the public conscience.

But there is another aspect of this subject, in its application to the estimate we are to form of books inculcating religious doctrine or duty. If they are doctrinal, then we demand that they build upon the foundation of the apostles and prophets, by being purely exegetical, or expository of what those inspired authors wrote. If they are practical, then we demand of them, that they carry us to the same foundation.

We have lately read three books. One need be named no more specifically, than by saying that it professes to give a new view of a fundamental doctrine in Christianity, more true, more profound, more rational, and more beneficial, than any that mankind has ever before conceived. The others are the Memoirs of Robert McCheyne, and the Memoirs of Madame Guyon.

The first of these is an expository treatise. It professes to instruct mankind in the profound realities of divine existence, revelation, and redemption. The test to which we bring it, is this: Does it lead us to the Bible? The church is built, not on the speculations or intuitions of an individual mind, not on the brilliant deductions of the acutest of human or angelic intellects. When, therefore, one pretends to come as a Christian teacher, expounding the doctrines of Christ, we demand of him, first, that he explain the Scriptures. He may be critical or rhetorical. He may minutely analyze words, or he may form his argument chiefly from the scope and context, and the analogy of faith. But his work must at last expound the Word of God, as contained in the infallible revelation. Otherwise, it is no more to us than the reveries of Swedenborg. It matters not to our argument, to what book we now refer. We threw it aside, because it appeared to be, not an exposition or explanation of the Scriptures; but, a rival revelation. The author knew, or appears to think he knew, much about God, that is not in the Bible. He aims to rectify many of the misapprehensions which a mere exposition of the Scriptures would create. He rejects some things which the writers of the Bible make fundamental in religion. We, therefore, reject him as an expounder. Had he pretended to be a revealer, we should have respected, at least, his boldness and frankness. But, as it was, we could hardly reconcile it even to honesty, that he should pretend to be a teacher of Christian doc

trine; and then, not even condescending to explain the language of the Bible, should substitute a totally different system for that which it contains.

We demand of one who teaches Christian doctrine, secondly, that he lead us to the Bible. Whether he preach or print, we ask when his voice ceases to be heard, or our eye turns from his pages, Has he led us to the Word of God, with new light and new delight? Do we now sympathize more deeply with Moses or Isaiah, with Paul or James, than we did before? If not, that preacher or writer is rejected by us. And how was it with this author? Did we, by reason of reading his book, love Paul any the more? Could we enter any more joyously, into his sublime views of Christ's incarnation, humiliation, and intercession? Could we understand and prize more fully his earnest exhibitions of justification by faith? No; the farthest from it! The author might object to this test. But if the church were to abandon it, Christianity would soon perish under the rubbish of human speculations, and the wood, hay, and stubble of a "vain philosophy."

Let us now turn to two works of a practical character, and ask the same question concerning them, Do they lead to the Bible? When we take up McCheyne in any part, sermons, letters, or diary, we feel ourselves breathing the very atmosphere of the Scriptures. We are in communion with a mind which has been studying the Scriptures, grasping their broad and profound truths, feeling their mighty energy, and breathing their celestial atmosphere. We know that he has been communing with the sacred authors; their words have exercised his understanding; their thoughts have possessed him; he has been an humble, fervent learner. We are particularly impressed with this mark of a Scriptural writer; he has breadth and expansiveness in his thought. He has touched the infinite on every side of his subject; he pursues one definite object; but when he has seized it, there is still more that he has not comprehended, than that which is comprehended. In other words, he grapples with our minds just as the Bible does.

But our impressions were very different on reading the sketch of Madame Guyon. We see much to admire and to imitate. But we also find an impression left on our minds which is not Scriptural. We experience a sense of meagreness; an increased tendency in ourselves to strive in a legal way after perfection;

a want of deep, reverential views of the divine attributes; a want of exalted views of Christ, as the Head of the church, the fountain of sanctifying power. In a word, it does not recall us to the Bible. It is not a Pauline type of piety. We can easily conceive how it could remain in the fellowship of the Roman Church, as we feel sure that Paul's could not have done.

It would be unfair to present this as a criticism on this work. Our object rather is, by means of these three works, to illus trate the principle, that our religion commences in the study of the Scriptures, is nourished by the Scriptures, and only by such books as harmonize with them. It is of great importance that they who are striving after holiness, should test sermons, books, and all other moral instruments, by this one question, Do they help me to build upon the foundation of the apostles and prophets?

THE CHURCHES WARNED.

GOD's providential dealings with the Church convey a solemn warning, to beware how we treat the blessings and privileges of the gospel, lest they be removed, and given to others. To learn from the past, is wise; for then we may draw from the fountains of experience, and gather the knowledge of those principles, by which our heavenly Father is carrying on the government of his moral empire, while rearing out of the ruins of an apostate race, a spiritual kingdom of sanctified and happy souls.

To illustrate the point before us, we shall refer to some facts in the history of the church, which utter a warning voice to all times. It is a truth, obvious to every reader of the Bible, that there are limits, beyond which God will not follow the reckless and impious transgressor with calls of mercy, and the restraining influences of the Spirit. And the sinner may reach that point long before he is aware. So, there is a boundary in God's providential dealings with the Church, where if she forget her privileges and her obligations, and continues her wanderings from duty, the rod of her heavenly Father will overtake her in reproof and chastisement; and if these fail of their end, and means and motives, entreaties and warnings, lose their effect, there is an

ultimate limit, where sentence of abandonment is pronounced, "Behold, your house is left unto you desolate!" The pages of providence affirm, in many a solemn and interesting lesson, writ ten for the instruction and admonition of the church, that, if she reaches a given point of declension, God will remove the kingdom, and give it others who will bring forth the fruits thereof.

The first fact, to which we invite attention, is from Jewish History. The seed of Abraham were "a chosen generation, a royal priesthood, an holy nation, a peculiar people!" The city of David, the temple, the altar, the land of patriarchs, prophets, and apostles, do they not fulfil the sad prediction of the Saviour? This chosen and favored people of the Lord, blessed in this life, and that which is to come," with salvation for their walls, and their gates praise," said, " Qur mountain stands fast, and will never be moved." In this feeling, they became secure, and tried the patience of God; and in their pride and self-righteousness, they lightly esteemed their rich inheritance, corrupted their religion, and hardened themselves against exhortations, prayers, warnings, mercies, and judgments, until heaven would bear no longer, and "took from them the vineyard, and let it out unto other husbandmen." And ever since, they have felt the power of God. They have wandered over the face of the earth, outcasts and exiles from the covenant of promise. Has not the frown of Heaven rested upon them, and the land of their birth? Have not their homes and their privileges, "been trodden down by the foot of the Gentiles?"

Facts, bearing on this subject, may be gathered from other sources, equally in point. Over extensive territories, where once flourished churches, pure in doctrine, and holy in practice; where consecrated talent served at the altar, where the people of God labored and prayed, where the joyful accents of mercy were heard, and songs of salvation sung, there is now the silence of death. Paganism and imposture, have taken possession of the soil; and the fires kindled of heaven are extinguished in night. Ages since, the gospel delivered its last warning, and departed.

This is true of Africa. History tells us, that once, on her shores, there were seats of science, and temples erected for the worship of the true God, in which assembled large, stable, and energetic churches, walking in "the faith once delivered to the saints," and adorned with the beauty of holiness. But, where