Having been thus selected, or brought up in this pursuit by their parents; as soon as they shall have finished their education 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 provinces, 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 theology, 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, recommenda tions 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 exhibited, 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 become 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 presence 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 previ ously 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 practice, 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

wise be established, agreeably to which they should be examined, whether they were strict in maintaining that conversation, which becometh godliness, and whether they were proper persons for teaching Christian morality, and forming the manners of men to every kind of virtue; for the man of God ought to be thoroughly in

structed in every good work; not that only, which pertains to doctrine and reproof, but also to correction and instruction in righteousness. To this end it were to be wished, that the minds of youth in colleges and academies, should be made acquainted with practical theology, and instructed in various cases of conscience.

THE EFFECTS OF TEMPORIZING

IN MATTERS OF

EXEMPLIFIED

IN THE

DUCT OF ERASMUS.

CON

Eve

(Continued from p. 372.)

WE have in this year, 1521, a remarkable letter of Erasmus, addressed to his friend Pace, dean of St. Paul's. "I see, now," says Erasmus, "that the Germans (the German Lutherans) are resolved, at all adventures, to engage me in the affair of Luther, whether I will or not. In this they have acted foolishly, and have taken the surest method to alienate me from them and their party. Wherein could I have assisted Luther, if I had declared myself for him and shared the danger along with him? Only thus far, that instead of one man two would have perished. I cannot conceive what he means by writing with such a spirit: one thing I know too well, that he hath brought a great odium upon the lovers of literature. It is true that he hath given us many a wholesome doctrine, and many a good counsel; and I wish he had not defeated the effect of them by his intolerable

It was proper to give these extraordinary words at length, because, though he hath elsewhere dropped some expressions amounting nearly to the same thing, yet perhaps he hath no where so frankly opened his mind, and so ingenuously owned his timidity. The apprehension of losing his revenues, the reputation which he still enjoyed in the Court of Rome, and which he was loth to give up entirely, and possibly the fear of being excommunicated and proscribed, and perhaps poisoned or assassinated, might work together upon him, and restrain him from speaking freely. concerning the controversies then agitated. However, to do him justice, he still maintained the truth, though cautiously and obliquely. Although he frequently censured Luther, yet he heartily wished that he might carry his point, and extort from

his enemies some reformation both of doctrines and manners; but, as he could not imagine that Luther would succeed, he chose to adhere outwardly to the stronger party. "I follow," says he, "the decisions of the pope and the emperor, when they are right, which is acting religiously; I submit to them when they are wrong, which is acting prudently; and I think that it is lawful for good men to behave themselves thus, when there is no hope of obtaining any more."

"Le Clerc often censures Erasmus for his lukewarmness, timidity and unfairness, in the matter of the reformation, and I, as a translator, have adopted these censures, only softening them a little here and there: for I am, in the main, of the same opinion with Le Clerc as to this point. As Protestants, we are certainly much obliged to Erasmus; yet we are more obliged to the authors of the Reformation ; το Luther, Melanchthon, Zuinglius, Oecolampadius, Cranmer, Bucer, &c.

"Erasmus shews at large, that whatsoever pains he had taken to keep upon good terms with the divines of Louvain, it had been impossible to gain their friendship; and that some of them had cruelly deceived him, particularly Joannes Atensis, who was one of the most able and considerable persons amongst them. Then he makes a transition to Luther, and censures his violent proceedings; as if Luther could have brought the Christian world to measures of reformation, in spite of the Romish court, without plain dealing and animated expressions! He declares his hatred of discord to be such, that

he disliked even truth itself, if it was seditious. But Luther, who was of another humour, would have replied, such was his hatred for falsehood and oppression of conscience, that he thought it better to suffer persecution, if it arose, and to break loose from such a tyranny at all adventures, than to stoop down, and live and die under it, and hear a thousand lies vented and obtruded under the venerable name of Christian doctrines. They who are bold and resolute will approve these maxims of Luther, and they who are cautious and dispirited will close in with those of Erasmus. It must be acknowledged; that in this Luther acted rather more like an apostle, or a primitive Christian, than Erasmus. If the first Christians had been afraid of raising disturbances, they would have chosen to comply with the Sanhedrim, and to live at peace with their countrymen, rather than to draw upon themselves so much hatred. Some of the great, says Erasmus, meaning the king of Denmark, are of an opinion, to which I cannot assent, that the malady is too inveterate to be cured by gentle methods, and that the whole body must be violently shaken, before it can recover its health. If it be true, I had rather others should administer this strong physic than myself. Very well: but then we ought to respect and commend, and not to censure those, who have the courage and the constancy to do what we dare not practise."

(To be continued.)

1

With pleasure we extend the knowledge of the following very seasonable and just sentiments, which are clothed in a style of uncommon energy and eloquence.

ON LIBERALITY IN RELIGION.

(From the Christian's Magazine.*)

A WRITER of celebrity has said, that where "men are without some fundamental and scientific principles to resort to, they are liable to have their understandings played upon by cant phrases and unmeaning terms, of which every party in every country possess a vocabulary. We appear astonished when we see the multitude led away by sounds; but we should remember, that if sounds work miracles, it is always upon ignorance. The influence of names is in exact proportion to the want of knowledge."

As it is the truth of these remarks, which gives a point to their severity, it would be some consolation, were they applicable to the multitude only. But the same foible, though in a less degree, is discernible in men, who are not to be ranked with the

....

This is a new periodical work, published in the city of New York, quarterly. Its Editor is the Rev. Dr. MASON of that city, whose distinguished talents will doubtless command extensive patronage for his work, which, judging from this first No. will rank among the most respectable in the United States.

Paley, Pref. to his "Principles of Moral and Political Philosophy." The above quotation must not be construed into a recommendation of his book. His merits, as a teacher of morals, we shall discuss hereafter. No. 9. Vol. II.

GG

multitude; and to whom, if we cannot yield our confidence, we may not deny our respect. The influence of fashion is so subtle and so imperious; the levity of social intercourse is so adverse to reflection; dissent from the circling opinion is, for the most part, so ungraciously received ; a fling, whether in jest or earnest, is so convenient a substitute for fact; and a popular epithet, without expense either of thought or knowledge, is so expeditious a mode of determining controversies, which otherwise would be of stiff debate, that the judgment is surprised through the imagination; and the mind is hurried into its decisions without firmness to resist, or leisure to pause. He who has access to that sort of company, which wears the reputation of intelligence, and does not recollect to have seen this course of things, has made a bad use of his eyes or his memory. How roughly individuals, communities, and even truth itself is often handled by such summary sentences, every writer on logic or ethics accounts it his duty to show. The design of this paper is not so much to dwell on the general evil of the practice, as, on the one side, to repel an opprobrium, and, on the other, to sift a claim, which it has been employed to sanction.