death, or of the despairing death of the ungodly, and the reading of pious books, are used by God, as means of conviction, serious inquiry, and holiness. But the public ministration of the word, as it is the great instrument of God's own appointment, must be viewed as that, by which he usually, though not invariably, operates. That knowledge indeed of the blessed gospel of Christ, which we obtain by reading, by private and public instruction, is, in a certain degree, instrumental in every conversion, and in promoting the piety of every good man; for it is under the impression of evangelical truths, that our minds are excited, alarmed, renewed, and led on. to holy obedience. The strength of religious impressions, and the outward evidence of the change, produced by them, are not less various, than the means, by which these impressions are made. Some persons are exceedingly distressed, and violently agitated under the fearful apprehensions of divine wrath; and there have been some very extraordinary and sudden changes in the tempers, pursuits, and lives of men. There have been instances of men, whose lives had been wholly given up to dissipation and sinful pleasure, suddenly arrested in their dangerous career, and exhibiting, ever after, the fruits of holiness in a well order-ed life. For, although there are many marvellous accounts of this nature, which, upon close examination, come to nothing; yet there are others, supported on such clear and weighty evidence, that it is difficult to see, how any candid and reasonable man can possibly deny them. Yet far the more common and ordinary way of the Spirit's working is less perceptible. The wind bloweth where it listeth; and ye hear the sound thereof, but cannot tell whence it cometh, and whither it goeth. Our blessed Saviour has said, so is the kingdom of heaven, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how; first the blade, then the ear, after that the full corn in the ear. To the opinion of Dr. Watts on the subject of regeneration and divine influences we do most cordially accede. "In the primitive days of Christianity," saith he, “and in the age of miracles, the Holy Ghost attended the preachers of the gospel, with his extraordinary gifts of healing, of tongues, of prophecy, as well as with the graces of conviction, sanctification, and comfort; and the suddenness, and the glory of the change that was wrought on sinners, carried with it an illustrious and uncontested proof of the presence and power of God, and his Spirit. Nor has some faint resemblance of such glorious grace been altogether wanting in later ages. There have been some most remarkable instances of great sinners, converted at once by the gospel of Christ, and the demonstration of the Spirit. "But in his more usual and ordinary communications of grace, he works so gently upon our nature, and in so sweet and connatural a manner, as not to distinguish his agency, in a sensible manner, from the motions of our own souls; for he never disturbs our rational powers, nor puts any violence on our natural faculties; yet, when we are changed, when we are renewed, when sin is mortified; the Scripture tells us, the. Spirit of God has done it. When our souls are prepared for heaven, and our corrupt nature sanctified, and suited to the things, that are prepared in heaven for us, we are assured by the word of God, that the Holy Spirit has been the great operator, and has wrought this change in us.” LEIGHTON. (To be concluded next month.) QUERY. To the Editors of the Panoplist. BENTLEMEN, In the 16th No. of the Panoplist, p. 178, among the rules for preaching, it is said, "Discover no more of your plan than needs must." You will greatly oblige one of your constant readers, by defining the particular object of that direction. If by "plan" be meant, system of doctrines, it is conceived to be important that they be candidly disclosed. But if by that term be meant, the particular points proposed to be elucidated in a discourse, it is conceived the preacher must needs state them explicitly, if he would hope to gain the attention of his hearers. An explanation is the more earnestly solicited by your inquirer, as he lately heard a preacher observe, at the commencement of his discourse, that he should discover no more of his plan than was necessary. Your inquirer has ever been unable to ascertain what was his plan. Presuming that the idea of concealing the plan of dis is YOUR solicitude for my health, among other arguments to awaken me to live to greater purpose. Go on then, and add your prayers for this too. A gracious Providence has restored me in a measure, so that I return to my poor labours; and have attended in the week past the ordination of Mr.-at- It was consoling to find that all ordinations are not so embarrassed, as that was at -. But ifthe disagreeables attending that, or if any thing else, shall awaken us to examine over again our preparations for this sacred work, it may be no disadvantage in the end, though for the time it may fill us with anxiety. O that I could contribute any thing to your assistance, on the subject you mention. The question of "internal call" (which, I suppose, ought to intend being authorised to offer to preach the gospel) seems to be reduced by our Lord to a narrow compass, where natural and literary endowments, and a desire to this Love, we are sensible, is more than a conviction of what we owe to such a Master; and more than any common solicitude about it. There is an attachment of the soul to Him and his interests, which will carry us spontaneously to his work, and render it pleasant, with all the 'self-denials which it requires. If we seem to have that attachment, it is not improper to examine, whether it be a new sentiment, or affection, plainly distinguishable from all that we realized in those times when we know that we were not Christians indeed: and whether it be clearly attended with a proportionable mourning over those times, proportionable abhorrence of moral evil, and love to holiness in all its forms: for such seems to be the nature of true affection to Him, in whom all moral excellence is concentred. It is of capital importance to examine with great care, whether the existing affection grounds itself on the identical character of the divine Saviour, which the gospel delineates ; and embraces, without reserve, every part of it. It is of consequence likewise to examine the power of this affection; and whether it does in fact conform the reigning temper, intentions, habits, conversa: tion, to the spirit and views of our great Master. There will be no perfection here; but genuine love to Christ will form a reigning character, and give, on the whole, a new and distinguish, ing complexion to one's spirit and life. At the Synod of Dort, holden in 1618, the members from Zealand came to the following result on this question; IN WHAT MANNER SHOULD CAN- IN order that churches may never be destitute of suitable pas, tors, the illustrious states are to be requested, that in every prov ince, where such custom does not already prevail, there be a certain number of young men, to be educated for that sacred employment, at public expense. Those also, who are more wealthy, are to be advised to maintain at schools those of their children, whom they shall find suitable for such employ, and take care that they be there instructed; that there be public seminaries, from which persons may be taken to discharge the duty of pastors as often, as shall be necessary. For this purpose there should be selected from common schools such young men, as are descend: ed from reputable parents, that no disgrace accrue to the ministry on account of their dishonour. able descent; that they be such, as have strength of body as well 1806.] Qualification of Candidates for the Ministry. 421 as of mind, adequate to the performance of so great and arduous a duty; that they be those, who, in common schools, have given such evidence of genius and learning, as affords just reason to hope that, when they shall have arrived at maturity, they will be useful ministers in the church in fine, that they be those, in whom may be seen strong indications of piety, probity, and modesty. Having been thus selected, or brought up in this pursuit by their parents; as soon as they Ishall have finished their educa tion in common schools, they are to be sent to academies, in which it would be useful, nay, even necessary, that there should be distinct colleges, appropriate to the youth of the various prove inces, where they may studiously employ their time under the care of governors and overseers, by whose advice their studies may be directed, and who may prescribe to them a particular method in their studies, that they wander not in uncertainty, and, from a desire of learning something of every thing, learn nothing thoroughly; and finally, who may take the care of their lives and morals. For too much indulgence in academies has, to many, proved the cause of their destruction. It is required of those, who are hereafter to preside over churches, that they both join themselves to some church, and make profession of the religion, which they are hereafter to teach to others; that they studiously improve opportunities of hearing sermons, be partakers with the church of the Lord's supper, be subject to church discipline, and peculiarly under the inspection. of pastors. To obtain a thorough knowledge of philosophy and the languages, but particularly of theolo gy, requires, not one or two years, but the entire space of five or six. But as those, who dare to seek promotion to the office of pastors, before they have spent scarcely two years in an academy, display great rashness; so those, who spend almost their whole time in academies, and are too late in commencing the sacred service, are not to be commended, Wherefore, to obviate each of these evils, it would be adviseable to prescribe a certain time, within which they should be obliged to finish a course of study, and at the close of which the church might enjoy their labours. That churches, patrons, and parents may be acquainted with their proficiency, it is proper, that they render to them an account of their studies each year. Having finished this course of study in some academy, it would be useful for them to visit foreign academies and churches, and to remain in the more celebrated places, until they should have examined and thoroughly learned, whatever might there be worthy of their attention, that thus they might return to their friends, furnished with ensamples foreign as well as domestic. On their return home, they are to exhibit to the church and people, among whom they are about to reside, recommendations from pastors of churches, and governors, or professors of academies, or from the leading men of the faculty, waiting a regular call to the pastoral office. And as no one, after these tes timonies shall have been exhibit ed, ought to be admitted without a previous examination, preparatory to the exercise of public speaking; so likewise it is necessary, that other exercise be added, whereby they may be rendered more fit for the faithful discharge of this sacred office. Nor would it be unprofitable, that candidates for the ministry should sometimes read the sacred Scriptures publicly in churches. In this manner they would be come known to the church, and walk more immediately under their inspection. Let the whole church have evidence of their morals, piety and probity. Fi nally, let them conduct themselves with such prudence, as to do nothing, which may be inconsistent with the calling, for which they are preparing; and thus let those, who are hereafter to preside over all, be known and approved by all. By thus reading in public they likewise become accustomed to the pres, ence of an assembly, and obtain a certain freedom of speech. Their voice likewise and elocution will be thereby so formed, that they will come better prepared for speaking publicly, which we think ought also to be allowed them after a more accurate examination, provided the consent of the society be previously obtained. In the next place it will be proper, that they be frequently with pastors; that they confer with them on various cases of conscience; that they accompany them, when they visit the sick, and console the afflicted; that they learn from them, how such are to be treated; how the afflicted are to be comforted; and in fine, what kind of prayers would be suitable for the various occasions, which occur in the discharge of pastoral visits. For, although they ought to come from schools, accustomed to speak before churches; yet to reduce their knowledge to prac tice, is what is necessary for them to learn from pastors. As those, who are called to the ministry, are sometime to be placed over the government of the church, and the government of churches is not accurately learned in schools; it would be profitable, if those, in the more celebrated cities, were permitted, under certain limited conditions however, to be present at presbyteries, and also at the meetings of deacons, some months previous to their call to the pastoral office, that they might thereby learn, in what manner church government ought to be established; what method ought to be used in asking questions and collecting votes; in what manner church discipline should be maintained, and what, in various cases, would be proper to be done. Also what provision ought to be made for the poor, and every thing of a similar nature, which is better learned from experience than precept. In all these things they will find great advantage, whenever they shall be called to the pastoral office. Lastly, although in examinations, previous to their advancement, regard has hitherto been had only to their doctrine, that is, whether they were orthodox, which we confess to be of the first importance; yet it ought to be considered, whether it would not be expedient, that a practical examination should like |