them know little more of what the Bible teaches, than Catholics, and are as dependent on their priests for understanding it. They seem to suppose that it would be sinful in them to think for themselves; and many are too indolent to do it.

Before concluding, we have a few words to say respecting the exercise of that power and authority given to the apostles, and that which has been assumed by the clergy under the name of the keys. It may be observed, that power and authority may become a blessing or a curse to others, accordingly as they are exercised by a good or an evil being. Almighty power, in God himself, would be dangerous to the universe, unless he was also infinite in love and goodness. But for these, his power might be exercised for the misery and destruction of his creatures. All power is of God, and when he delegates any part of it to any of his creatures, it is to promote the good of others. For example, he hath given a portion of power and authority to civil magistrates, and for what purpose? It is, that they may be ministers of God unto the people for good. Jesus Christ said, "All power is given unto me in heaven and in earth," but it was also given to him for good, for he went about continually doing good. Had he not been a good, instead of an evil being, with the power he had, he might have been the destroyer, instead of the Saviour of the world. We have seen that power and authority were also given to the apostles. Well, what were they given them for? For their own individual benefit? No; they never exercised them to procure for themselves food, raiment, accommodations, ease, or anything else. Paul tells us, 2 Tim. iv. 20, "Trophimus have I left at Miletum sick :" he did not even cure him, although he restored others by his miraculous power. The apostles, like their Master, were sometimes in want of food; but, like him, they never exercised their power to turn stones into bread. Their power and authority were exercised for the temporal and spiritual good of others. They did exercise them in the churches, but always for their edification. When Paul exercised his power in the church of Corinth, he was careful to state to them from whom it was derived, and for what purpose it was given. He says,

2 Cor. x. 8, "For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed." Many instances might be adduced, showing that apostolic power and authority were exercised for good to others; but I know of no instance where they were ever exercised in doing a single individual evil.

But how stands the case with the men who have pretended to be the successors of the apostles? We have seen what power and authority they have assumed to themselves in past ages of the church,-much more than the apostles ever said they were endued with. Well, did they exercise their pretended power and authority for the good of others? Far from it, as the history of the church, written in blood, abundantly proves. The crimes and cruelties, with a thousand smaller evils, which their pretended power has occasioned, can never be blotted out from the records of the world. The history of the Inquisition, of itself, is rather the history of the cruelties of demons than of men. If we were to begin to cite instances of the horrid cruelties which clerical power has produced, where could we end? I only give an example,the cruelties exercised on the Waldenses in the thirteenth century. In France alone, about a million of them suffered death, and in none of its mildest forms. And all this was done in a church called the Catholic church, the only true church on earth. It was indeed a kingdom, but the kingdom of the clergy, and not the kingdom of God. It was a kingdom as different from the kingdom of Christ, as the mystery of iniquity is from the mystery of godliness. It is falling to ruins, and who can mourn over its desolations? Raze, raze it, until one stone of this fabric of superstition shall not be left upon another. But let its ruins remain in history, as a beacon to admonish_all future generations, to give heed to God's word, and to obey it.

Let no one suppose, that any remarks made above, tend to lessen true love and respect for pastors and teachers in the church of God. No; true love and respect for them will increase, in proportion as the Scriptures are attended to, and assumed clerical power and authority are disre

garded. They will be highly esteemed for their work's sake. "He that desireth the office of a bishop, desireth a good work;" but it is no part of his work to lord it over God's heritage; but to be an ensample to the flock, feeding them with knowledge and understanding. But how can a teacher of this kind, serving the Lord with all humility of mind, be generally loved and respected, while most professed Christians around him are holding men's persons in admiration, and for what? For their canonicals, for their clerical airs, for their assumed power and authority, and for anything rather than their godly lives and useful labors. But that teacher in the church, who preaches not himself but Jesus Christ and him crucified, and governs himself and his brethren, under the influence of the authority of Christ and his apostles, is worthy of all love and respect. He is the servant of Jesus Christ, and the servant of his brethren for Jesus' sake, even though their place of assembling be only in a garret or a cellar. As his Master comes to be loved and obeyed, he will be esteemed by all who love our Lord Jesus Christ in sincerity and truth. It is enough, that the servant be as his master.

W. B.

ART. XXXI.

Modern Revivals.

EVERY subject by which the community is affected, and, especially, by which it is deeply affected, should be thoroughly investigated. In the present article, therefore, I propose to examine with some care, and with all candor, those singular excitements which have become fashionable among us, and which are called, or rather, if I mistake not, miscalled, revivals of religion.

By some, perhaps, such a labor will be deemed reprehensible. They may denounce it as the fruit of a settled opposition to the cause of vital godliness. The subject,

however, strikes my mind very differently. Reason, it seems to me, and a proper regard for the purity of religion and of religious institutions, call for labors of this kind. Revelation also expressly demands them. Virtually, at least, the inspired writers forbid the implicit adoption of any doctrine, or duty, or usage: "Prove all things; hold fast that which is good." (1 Thess. v. 21.) Such was the course recommended by Paul to the Christians of his own age, and I am unable to perceive why it should not be equally suitable for those of every other age. The same duty was urged by the apostle John: "Beloved, believe not every spirit; but try the spirits, whether they are of God; because many false prophets are gone out into the world." (1 John iv. 1.) The terms spirit and spirits, in this passage, are not to be taken in their strict lexicographical import. By spirits we are to understand men, those false teachers in the days of the apostles, who followed the devices of their own hearts, but still professed to be under the special guidance of the spirit of God. This is evident from the expression, "Because many false prophets are gone out into the world." To follow out the figurative language employed by the apostle, the latter member of the passage would read, "Because many false spirits are gone out into the world." The meaning obviously is, that many had assumed the office of religious teachers, professing to be the accredited ministers of Christ, who still taught doctrines, and instituted usages, which had neither been enjoined nor sanctioned by him or his apostles; and that these innovators were not to be believed, nor countenanced. This is sound and wholesome instruction. It recommends the only course which can safely be pursued in cases of this kind.

God is the only legitimate source of every requsition binding upon mankind with respect to religion. The origin of all religious truth, and duty, and hope, is in him. No uninspired man, or body of men, can have any claim upon our faith, or obedience, any farther than their exactions are analogous to those of our Maker; and even when they are, our obedience should be rendered to him, not to those who have been made the instruments of com

municating his will. Unless clothed with it by him, all human requisitions are utterly destitute of authority. With respect to all matters of a religious nature, we must "obey God rather than men."

Hence it is lawful, and even an imperative duty, to subject every pretension, and every usage of religionists, and especially of professed Christians, to the test of God's word. If any doctrine or custom will not stand this trial, if it be not there enjoined nor recommended, either expressly, or by necessary implication, it ought to be rejected; or, at any rate, treated with no higher respect than any other dream of the human mind. It is, at best, but a speculation of man's darkened imagination and foolish heart. It may be true, and it may be false; it may aid the cause of pure religion, and it may retard its progress.

There being, however, no express, Thus saith the Lord, in the case, everything of this kind must be tried, thoroughly examined, carefully compared with the law and the testimony; for, if it agree not with these, it is unworthy of our credence or support. Hence, if, when thus tested, the character of any doctrine or usage, claiming to be Christian, shall assume a very questionable appearance, and its tendency seem obviously and necessarily to be bad, the reflecting and discreet ought most surely to refuse it their aid or countenance.

Let me then ask the reader's special attention, while I examine somewhat critically those popular stirs, called revivals of religion, which have of late become so very fashionable among several of the Christian sects in our community, and throughout almost every part of our widely extended country.

Christians, it is well known, are far from being agreed with respect to these excitements. Great numbers, it is true, approve of them. Many, however, of the more sober-minded and exemplary among the friends of the religion of Jesus, entertain very serious doubts of their utility, and not a few of this class look upon them as exerting, on the whole, a decidedly unfavorable influence upon the permanent interests of pure Christianity. They can perceive in them no natural, nor even possible, tendency to advance the great cause of genuine piety, or of a