of divine influences be here asserted, these strong declarations must have little or no import. For it is here said, that they, who are Christ's, have the Spirit of Christ; and that they, who are the sons of God, are led by this Spirit; i. e. directed and influenced in a holy life; and that those, who live in Christian obedience, do it by aid from above. It is through the Spirit, that they mortify the deeds of the body.

Goodness, righteousness, and truth, are said to be fruits of the Spirit, (Eph. v. 9.) and so are love, joy, peace, long suffering, gentleness, faith, meekness, and temperance, (Gal. v. 22, 23.)

We know not the way of the Spirit; nor ought we to attempt minuteness in describing the manner, in which its effects are produced. God uses various instruments, and frequently accomplishes the same purpose by different means. At one time he leads the mind to serious contemplation of some weighty and alarming subject, and presents that subject to the view, in a clear and striking light. He fixes the attention of sinners on those considerations, which most evidently demonstrate their dan-, ger, and the certain ruin, to which they are approaching. He directs the humble soul, the broken and the contrite heart, to those declarations of mercy, contained in the covenant of grace ; and either communicates, or withholds consolation, as his wisdom and goodness dictate.

As to directing the Christian's life, God may, by an imperceptible impulse, preserve him from violent and overbearing temptations; or, when temptations are presented, may invigorate and Vol. II. No. 9.

Ff

establish his good resolutions by bringing to his mind som striking passages of Scripture, or some alarming ideas of God's presence, or of the world to come. He may excite him to a religious activity by representing to him the danger of sloth in the business of salvation; or may urge him to sobriety by representing to him the great solemnity of the work, in which he is engaged.

Of

Though the indwelling of the Spirit, or to be led by the Spirit, is peculiar to the children of God; yet there is reason to believe that all men under the gospel receive something of divine communications. The ancient Jews did always resist the Holy Ghost; but they could not have resisted the Holy Ghost, unless he had been sent to them. sinners it may, in general, be said, as of the ancient Jews, that they will not submit to the suggestions and influence of divine grace; they oppose and grieve the Spirit of God. Whereas the humble and contrite soul yields to the grace of Christ, becomes obedient to divine emotions, is led by the Spirit, and through the Spirit mortifies the deeds of the body.

As God has a perfect knowledge of all means, circumstances, events and combinations of events; it seems reasonable to suppose, what is in fact the case, that he makes use of various means in producing the fruits of holiness in the human heart. Sometimes loss of worldly substance, severe disappointments, imminent danger, alarming sickness, the examples, or the private admonitions of good men, consideration of their triumphant

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 ordered 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 extraordina ry 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 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

course might have been derived from the remark in the Panoplist, it is the more necessary that the subject should be placed in a lucid point of view, lest others should follow the example, and an ambiguous mode of preaching be introduced.

CANDIDUS.

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.

GENTLEMEN,

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 una ble to ascertain what was his plan. Presuming that the idea of concealing the plan of dis

Original Letters, sent us by BETA, written by an aged Clergyman to a young Student in Divinity. They contain instruction too valuable to be lost, and we doubt not will be particularly acceptable and useful to that class of our readers, who are training up for the gospel ministry.

EDITORS.

But if the 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 ques tion 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 en dowments, and a desire to this

"Lovest

work, are not wanting. thou me?" then "feed my sheep," and "my lambs."

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, conversation, 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 distinguishing complexion to one's spirit and life.

Variations will here and there be found-yes often-but they will be as clearly mourned and condemned on reflection; and with earnest supplications, and new resolutions, for getting the better of the indwelling evil.

God be gracious to you, my friend; resolve all your doubts, and prepare you to be eminently useful. I am, &c.

(To be continued.)

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
DIDATES BE PREPARED FOR
THE SACRED MINISTRY?
(Translated for the Panoplist.)

In order that churches may never be destitute of suitable pastors, the illustrious states are to be requested, that in every province, where such custom does not already prevail, there be a certain number of young men, to be educated for that sacred employ, ment, 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 descended from reputable parents, that no disgrace accrue to the ministry on account of their dishonourable descent; that they be such, as have strength of body as well