Pastoral Ministry of the Young

To the intelligent Christian, anxiously rejoicing in the growing prospects of the Church, no sight is more full of life and promise, than that of the Pastor folding the lambs of the flock in the “green pastures, and beside the still waters” of the Gospel of peace. My first and greatest success’ (says Baxter) ’ was upon the youth; and so it was that when God had touched the hearts of the yoimg with the love of goodness, and delightful obedience to the truth; in various instances their friends, their fathers, and their grandfathers, who had grown old in an ignorant and worldly state, did many of them fall into a liking and loving of piety, induced by their love to their children, who now appeared so much wiser and better, and more dutiful to them.’ So sensible was Dr. Doddridge of the importance of this work, that he resolved at his entrance into the Ministry — ‘I will often make it my humble prayer, that God would teach me to speak to children in such a manner, as may make early impressions of religion upon their hearts.’® The pecu iar encouragement of this “morning seed-time” is thus beautifully set forth — ‘This is perhaps the most delightful of all the Minister’s labours. He has indeed ignorance to contend with; but ignorance is more easily overcome, than that worse knowledge of “the counsels of the ungodly,” which commonly belongs to more

* John V. 14. 2 Psalm xcii. 12. ciii. 67, 71, 76.
3 Isaiah lxiii. 15 — 19; lxiv. 1. Lam. iii. 19 — 21.

‘Psalms ciii. cxvi. s Heb. xiii. 3.

‘Introduction to his Compassionate Z^ounsel to Young Men.

Orton’s Life of Doddridge, ch. v.

advanced years. He has evil to encounter; but it is the evil of nature, not yet rendered obstinate by habit; of vicious propensities, not yet strengthened by indulgence, till the attempt to eradicate is nothing less than the “plucking out a right eye, or the cutting off a right hand.” — All reason, all experience, all Scripture, concur in this — “In the morning sow thy seed.” Often has it sprung up, and brought forth the fruits of grace, when it had seemed to out *ard eyes to have been choked with tares.’’

The general responsibility of this Ministry is of the highest moment. It concerns the parents of the next generation; and — according to the profound remark of Bishop Butler — ’ every successive g’i’neration is left in the ordinary course of Providence to be formed by the preceding one.“^ ‘Knowledge’ in the present age indeed is ’ power’ — of the best or the worst character, according to the direction and controul given to it. Truly are “the children of the youth” in this eventful day “as arrows in the hands of a mighty man”^ — instruments of the most important good, or of the most frightful evil. For their beneficial direction, all the schemes of human wisdom (such as mechanic institutes, or schools for useful knowledge, dissevered from Christian principles) are palpably inefficient. The only knowledge that tells upon the mass of our population is that which is impregnated with the doctrine of the Gospel. All besides is morally powerless as a skeleton to start into life and motion, and perform the exercises of a man.

But the Ministers of the Estahlishm.ent have a special responsibility in this m,atter. Well does it become them to look carefully to their anxious work — lest haply “the arrows” just alluded to should be hereafter misdirected with mighty influence against their own walls. Public Education — dissociated from the Church — would be a machine of powerful opposition. Without a concentrated and vigorous effort, we may live to see the next generation formed upon the principles of Dissent — the most valuable part of our charge cut asunder from us, and growing up in separation from our communion, if not in hostility to our constitution. Then indeed would the Establishment lose all her hold on the affections of the people, all her moral influence, and all respect in common estimation; ind in the disruption of these bonds of mutual interest, she would soon be considered as an expensive and useless encumbrance on the land. We have been well reminded therefore, ’ that it is out of the younger branches of their parochial family — the

Bishop of Chester’s SermotM on the Christian Ministry, pp. 23 — 26.

Sermon before the Schools. Works ii. 335. 3 Psahn cxXTii. 4.

lambs of their flock, that the clergy must provide for ;he progregsive renovation of the strength of our national and Apostolicai Church.’’ Under a deep sense of this responsibility, we proceed to investigate some of the most interesting points of detail.

I. — CATECHIZING.

A Catechizing Ministry — so far as local circumstances will admit of it — demands a high place among the means of bringing our people into an early, conciliating, and instructive contact with ourselves as their spiritual instructors. Comber defines the work from one of the old Fathers, to be ’ the knowledge of religion first delivered to the ignorant by the Catechist, and then by them repeated over and over again,’ first giving — then extracting the information given; or, according to the familiar illustration of an eminently practised Catechist — ’ pumping knowledge into the children, and then pumping it out again.’ For the completeness of the system, there should be reciprocity of interrogation between the catechumen and the instructor — the former not merely repeating lessons, or ans ering questions, but asking further explanation of questions either imperfectly apprehended, or capable of further elucidation. This however cannot form a component part of public catechizing, consistent with a due regard to the reverential order of the Sacred services.

Whether the Apostolic Ministry included this exercise, is not fully demonstrable. The term descriptive of the Christian education of some of the early converts,^ combined with the diversity of terjns employed to describe the New Testament Ministry, seems to have some reference to this familiar mode of instruction.* The authority and practice of antiquity is undoubted.^ Men of the highest rank in the church appear to have exercised themselves in this work. Origen’s close mode of Catechetical Ministry was blessed to the conversion of many heathen bystanders of influence. Cyril and Augustine — two of the shining lights of the ancient church — have left their strong testimony of its importance. All the great

Bishop of Winchester’s Primary Charge, pp. 30, 31. ‘It is to these seminaries that we are to look for a succession ofyouthful branches, which, having been grafted into the botly of Christ’s Church at baptism, may here imbibe the sap of holy principles, and be prepared by culture under the gracious influence of the Holy Spirit, sought for in prayer, to become “trees of righteousness, the planting of the Lord.” ‘Bishop of London’s Primary Charge, 1830. 2 Comber on Catechism.

3 Luke i. 3, 4. Acts xviii. 25. Comp. Rom. ii. 18. 1 Cor. xiv. 19. Gal. vi. 6.

* AcU V. 42. 2 Tim. i. 11. See Hooker, Book v. 18, and Herbert’s Country Parson, sh. xxi. 5 See Bingham’s Antiquities, Book x.

names of the Reformation are on the same side. Luther’s Catechism still forms the standard in many of the Reformed Foreign Churches. 1 The judgment of our own Church is manifest, from the strong language of her canonical legislation, from the valuable Catechism which forms a part of her Liturgy, and from the two others, (Nowell’s and King Edward’s,) which she has always accredited by her authority. Few of her great divines, but have set their seal to the value of this exercise, many by their valuable expositions of her Catechism, many (as Bishop Burnet) by their personal engagements in the work. The Romanists seem to have been well aware of the value of this ministry, and of its use as a weapon against themselves — giving as one reason for the imperative obligation — ’ the mischief which the Protestants have done the Catholic church, not only by their tongues, but especially by their writings called Catechisnis.^’^

The use of this j)ractice to ourselves is most important. It gives us a plain, familiar, affectionate mode of address. It leads us to study simplicity of thought and illustration •,^ for we cease to be catechists when we cease to be intelligible to the lowest capacity. The breaking up of Scripture — needful for this mode of instilling knowledge by little and little — supplies us with much valuable material for our Pulpit Ministry. We are thus also enabled to give much familiar personal instruction, growing out of circumstances which would be needlessly offensive in our public Ministry, or otherwise inconsistent with the dignity of the pulpit.

To our young peojoZe — also this system is most useful. The palpable evidence which this important intercourse gives of our office, as the nursing fathers of their souls, tends to cement a ’ cord that will not be quickly broken,’ far more effective than argument to attach them to ourselves, to our Ministry, and to the Church. Added to which, the imbibing of milk gradually strengthens them for the more wholesome digestion of “strong meat,” so that they grow up, ’ having their senses exercised to discern both good and

1 See also the authorities in Gilly’s Horse Catecheticse.

2 Preface to Catechism published by Council of Trent.

3 This made Bishop Hall complain — ‘No one thing I regret so much, as not having given more time to the public exercises of Catechizing. ‘Oh 1’ (said Ur. Doddridirc,) ‘could I spend more of my time in catechizing children, in exhorting heads of famifies, and addressing young people!’ Chap. viii. Mr. Brown of Haddington observes of himself — ‘I lament, that I have not been more diligent in catechizing and exhorting the children in my congregation. I am persuaded, that these exercises arc some of the best means, which Muiisters can use for promoting the welfare of souls.’ Life and Remains, p. 28. Dr. Owen remarked to the same eflect — that ’ more knowledge is ordinarily diffueed, especially among the young and ignorant, by one hour’s catechetical exercise, than by many hours’ continued discourse.’ Mr. Charles of Bala declared, ‘Catechizing children has taught me more divinity than any other haman means.’ evil.’ On all this account we wonder not that the charges of our Ecclesiastical Rulers have often and earnestly called our attention to this subject.*

The variety of tact and local circumstances, make it difficult to give practical hints on this subject. The Catechism of our Church should of course form a primary substance of instruction, not as a matter of rote, but as broken into questions, illustrated by Scripture, and brought forth in lively and well-directed application. To render this familiar and interesting, will require careful study and consideration. The system however should be extended to the Scriptural field, engaging our young people to learn a portion of Scripture, wiether from the service of the day, or in any more regular course, and requiring answers, either in the explanation of the passage, or its illustration by parallel passages. Examination of one or more of the Sermons might vary the course, or form the regular course, as circumstances might suggest. The time after the afternoon service is perhaps the most convenient for Catechizing, where a large part of the congregation would probably share the benefit of the instruction. Should however the Rubrical interval after the second lesson be preferred, it will be necessary to prepare the children with answers to the questions proposed (in order to prevent the awkwardness which would result from ehciting answers without preparation,) or to confine the questions to those of the children, from whom we can calculate upon ready and intelligent answers.’^

When answers cannot readily be obtained, we must be satisfied with our children carrying away the substance of our instruction, conveyed in as familiar a manner as possible. A wide and diversified sphere is most desirable for the full operation of this system, while at the same time, those who can only make the experiment upon a hmited scale, will feel the value of that experiment as an encouragement to persevere.

II. — THE SUNDAY SCHOOL — ITS IMPORTANCE — CONSTITUTION — AND SUPERINTENDENCE.

The establishment of Sunday Schools may be considered as an era of moral light to our country. No difference of opinion can exist on their importance.^ The system enters into almost every de-

* Charge of Archbishop of Canterbury to the Diocese of London, 1822. Charge of Bishop of Chester. Primary Charge of Bishop of Winchester. Archdeacon Bayley’s Charge, London, 1826, and a detail«l Charge of Archdeacon Bather, 1835.

3 This part of Mr. Walker’s Catechizing was most encouraging. Life, ch. iv. Gilly’s Horse Catecheticse will furnish many valuable hints as the result of actual experience.

* Many of our Episcopal Charges have pointedly insisted upon it. Bishop Law repartment of our Ministry. It is often instrumen tally an adult school. Parents have been taught to read by their instructed children. The Scriptural lessons also of the school have been retailed at home with interesting simpUcity and suitable application. And thus we speak through this attractive channel, with extensive and most powerful interest. In many cases also the palpable happy fruits of teaching put the ignorance of parents to shame, and excite a sincere and active desire to partake of the advantage. And thus the School is a medium of family instruction, and becomes the lever, whose force is felt over the whole parish. ‘No one’ therefore ’ can have been long entrusted with the care of a parish, without observing, that it is through the agency of his school, directly or indirectly, that he will best win his way to the hearts of his people, as their sphitual Minister and friend, for their souls’ good.”

On all accounts, therefore, the instruction of the young is of the highest moment: and though, like every other Ministry, it will be the occasion of deeper condemnation in the neglect or misimprovement; yet many now on earth, and many more in heaven, will remember this important advantage in their songs of everlasting praise.’^

Often is it the seed-time for the future harvest. As the immediate result, the pulpit Ministry becomes more intelligible and interesting.3 In many cases of subsequent reception of the truth, (as with Timothy,*) the advantages of a previously enlightened mind are sensibly felt; while in less decisive instances, its restraints operate with wholesome efiect. There is also much preparatory work

marked — ‘There are few means, by which a Minister of our church can more effectually promote the cause of order and religion. A Sunday School is an easy, cheap, and unmixed good.’ (Primary Charge, 1825.) Bishop Blomfield enforced the neojssity of a Sunday School ’ in every place — taught, in the fiiilure of other resources, by the Clergyman himself, or some part of his family.’ (Primary Charge at Chester, 1825.) We need scarcely rcfct to Bishop Porteus’ earnest recommendations on this subject. ‘Bishoy of Winchester’s Primary Charge, p. 31.

2 Cotton Mather mentions Eliot’s prayers, when the question of Ministerial inefficiency was discussed in their synod — ‘Lord, for schools everywhere amongst us! that our schools may flourish! that every member of this assembly may go home, and procure a good school in his town! that, before we die, we may be so happy as to see a good school encouraged in every planUition of the country.’ Sec some interesting details of the effects of Sunday Schools in Wales, under the instrumentality of the late Mr. Charles, connected with the revival and extension of religion. Life of Rev. T. Charles, (p. 237 -258) a most edifying piece of Ministerial Biography.

3 Should not the plan, arrangement, and illustration of our sermons have a specific reference to the children’s apprehension, and to a subsequent enquiry of their intelligence? Not to speak of the advantages to ourselves in the cultivation of a more simple mode of address, the benefit to the children would be most important, in tbrming and fixing their habit of attention in the house of God, &c. .Still further — if the Scriptural lesson in the school were to form the subject of one of the sermons of the day, the unity of the system about to be detailed would be complete, and the school be most advantageously connected with the Pulpit Ministry. of subordinate but most important benefit — much material for the operation of converting- grace in a mind stored with Scriptural truth. For though the teaching heart is exchisively the work of God, yet an uninstructed mind — speaking after the manner of men — presents an additional difficulty to the reception of the Gospel. There is also supply of food for adults in the destitution of a living voice. Besides these spiritual benefits, the moral influence of this system is apparent. A village with or without a Sunday School, presents to the most casual eye a difference in sobriety and quietness. Many respectable servants, apprentices, and even parents, have also been produced. And thus even in the deficiency of the main success, much valuable result is produced. Add to this — the teachers, in watering others, have often themselves been watered; and have realized in their interesting official engagements impressions of religion hitherto unknown.

The constitution of the school is the course of instruction adapted to the taste and capacities of children — varying from the first rudiments to the highest parts of the system, but ever keeping the main object in view — the intelligent and saving knowledge of the Scriptures. The mere repetition even of the best selected Scriptural lessons, offer no satisfactory assurance towards this object. For if the memories of children be stored, while the intelligent powers remain wholly dormant, no interest can be excited — no permanent impression can be made. In the routine of mechanical instruction, small classes with a competent supply of teachers are preferable. Each teacher might be provided with a bag, containing a copy of the books used in the class, and a card ruled by the superintendent for a quarter of a year — marking on one side the names of the children, with their conduct, attendance, and lessons; and on the other side, the Scriptural, catechetical, and other exercises for the quarter.

The two main points of the external routine are oeconomy of time and order of arrangement — aiming to give as much instruction as possible within the very limited time allowed. A quarter of an hour is sufficient for a devotional opening of the schools. Five minutes more should include the disposition of the classes — so that in twenty minutes the whole system should be in regular operation. Due regard should be paid to proper division of time allotted to the several exercises. The hearing the lessons from the whole class in one voice; or, if this be impracticable, the distribution of it in successive verses or parts in rotation — will effect much saving. An arbitrary division of the parts to each child would prevent any collusion, and secure the learning of the whole lesson. By- this mode, the time requisite for each child is given to the whole class at once, while the attention of each is engaged in the whole lesson, without listlessness or disorder. The importance of insisting upon perfect lessons cannot be too strongly inculcated. Imperfect lessons are only transient; while instruction solidly acquired has been retained through life, and even formed (as the Writer can testify from his own observation) the viaticum on a death-bed — the food and nourishment of eternal life.

Too often however from the disproportionate size of the classes — the length or number of the lessons — or the imperfect manner of their repetition — little or no time is left for catechetical instruction. In reading, one or more chapters of the Bible are gone through: attention is paid to a correct mode of reading; but still, no time is given to explanation. The Church Catechism, or a hymn, is repeated after the same mode, without the infusion of one intelligent idea of their contents. Now this want of connected and expository instruction deprives it of interest and profit. The plan wants simplicity — a less variety of books, with greater unity of. system. Provide ybr the elder classes some good catechetical exercises on the Catechism; breaking each part into the simplest questions, and requiring the children to supply the answers. Thus not only their memories (as where the answers are subjoined and learned by rote) are employed, but their minds are exercised. The explanation of difficult words or terms, with Scripture proofs of the doctrines, might be added. From the want of this system, probably the learning of the Church Catechism by rote, seldom brings an intelligent apprehension of this most admirable formulary of doctrine. Some preparatory similar exercises on some easier catechism might gradually train the younger classes for an accurate understanding of our own Catechism.*

This system has been well applied to the national catechisms of the Kirk. Initiatory catechisms have been prepared for the younger classes, containing a more simple statement of the truths found in the Established formularies; thus preserving the children’s minds from the distraction of a multiplicity of books and catechisms, and at the same time gradually preparing them for ascent into the more intelligent classes. The same simple and minute analysis has been successfully applied to Scripture exercises. The principles (though some parts of the machinery might easily be dispensed with) are well deserving the consideration of parochial Ministers. Their full development may be seen in an Essay entitled ‘The End and Essence of Sabbath School Teaching, &c., Gall, Edinburgh; Nisbct, London.’ We might suggest here the importance of introducing into our system, where practicable, catechisms upon the evidence of Christianity, and upon the principles of our own Church. In these days of shaking and controversy it is highly desirable, that our children should “be ready to give a reason of the hoj)e that is in them” — both as respects their faith in the Gospel, and their adherence to the Church. The publications of the Bristol Tract Society, and the neip list of the Christian Knowledge Soc’ety, will furnish some assistance on both these subjects.

Next — Let the lessons consist of a si/stem of Scriptural exercises. Each doctrine or precept, supported by one or more obvious and popular texts, might be written on the back of the teacher’s card, and be distributed in the classes as one of the lessons. Portions of Scripture connected with it might be read, and in part committed to memory for the succeeding Sunday. Those who cannot read, might have the portion read to them, and be questioned upon it. The mode of oral teaching might here be most usefull)’ applied; a mode, which (though little more is learnt by it than one or two verses on the Sunday) yet has many advantages, of curtailing the expensive demands for books, of fixing a habit of attention, and of ensuring perfect lessons. By means of this unity of system, the Minister examines the whole school with far greater facility, than he could have gone through the examination of the several classes. And this official inspection is of the highest moment, ’ as an intelligent, presiding mind of authority, to rebuke and check; of knowledge to inform and counsel; of spirituality to communicate that true wisdom, which is really valuable; of vigilance, to observe the first dawn of light upon the soul; and of patience, to watch and foster its progressive increase. ‘^ Add to this, the influence of this superintendence in cementing the bond, which ought ever to subsist between the Minister and the younger members of the parochial family. And surely nothing can be an object of higher interest with us, than thus early to secure the affections

1 With teachers of piety, judgment, and sufficient cultivation of mind, the following somewhat similar scheme of instruction has been tried. The Minister has fixed upon a course of subjects, (such as the principal histories of the Bible; or the Miracles, Parables or Life of Christ,) sketching out for the teachers the plan which he wishes them to pursue in questioning and explaining the subject in their several classes. This scheme admirably prepares the children’s minds for his examination, and directs the general course of Scriptural instruction throughout the School. Take as an illustration one of the first and most important events of Scripture — The Fall of 3Ian, Gen. iii. I. As it regarded Satan. 1. His object — To shew his enmity against God — To make man asmiseraW 3 as himself 2. His subtilty in accomplishing his object. 1. — Undermining Eve’s confidence in God. 1, 3, — Appealing to her weakest part — her appetites — her senses. 5, 6. H. As it regarded man — The inability even of perfect Adam to keep himself — The gradual effect of the poison, 2, 3, 6. Eve tempted, becomes the tempter — The instant fruit of shame, 7, — fear — sense of guilt. 8 — 10, — prevarication — lapng the fault upon the other. 12, 13. HI. As it regarded God — His law broken — his love slighted — his justice called into exercise, 14 — 19 — himself separated from his cre/tures, 24 — his wisdom — contriving a marvellous way of recovery. 15, &c. Learn to dread being left alone in temptation — Eve was weak — much more are we. Watch against hard thoughts of God’s commands or prohibitions. Suspect all that falls in with the lusts of our own hearts. Remember the constant need of self-denial. When you fall into sin, beware of keeping from God — as Adam did — of hidiou or excusing sin — of throwing the blame upon others. Humble yourselves before God — The way to come to God is more plainly revealed, than it was to Adam. Improve it for obtaining pardon. See here all the principles of sin, ir, disobedience — rebellion — and unbelief Learn to trace all the sin and misery in your heart, and in the world to this source. Learn to adore the plan, that restores and raises the sinner, and glorifies God.

‘Bishop of Winchester’s Primary Charge, pp. 37, 38.

of SO important a portion of our charge. They will listen to our public instructions with intelligence and advantage, if we have accustomed them in the school to our mode of presenting Christian truth; and especially, if we have taught them to look up to us as their nursing-fathers and their friends. No character therefore is more consonant to our grand designs than that of •’ a teacher of babes” — the affectionate instructor of children. If however the various demands on our time and strength restrain our personal direction of the school, we might at least open or close the day, or both, with some short catechetical exercise or address, concluding” with singring and prayer. Every contact with this most interesting part of our flock will quaUfy us for a more apt and effective distribution of the truth.

The Hymns of the school should be simple and evangelical — but not too experimental. They form an interesting part of the system, and often fix upon the memory with peculiar power of retention. In order ever to keep in view the book of God as the basis of instruction, the children might be questioned upon them, and Scripture proofs required of their main doctrines.’

Yet must this course of exercises always leave room for Scripture reading. Perhaps small portions are often preferable to larger; answering the end of improvement in the letter, while a catechetical examination would expound the spirit and application. The reading lessons should be selected from the simplest parts of the Bible. The narrative part of the Gospels might be chosen for the younger classes, and indeed, at the commencement, for all. Then the New Testament might be read through in its course. As the time would not allow of a regular progress through the Old Testament, a slight outline might be taught orally, and a portion of school-time well employed in reading at length the important chapters connected wit 1 its successive parts.*

Upon the whole — it is expedient to diversify the details as far as is consistent with the unity of the system — ‘to drop the truth into narrow-mouthed understandings; and thereupon to graft exhortations, which may draw the catechumen into declared resolutions of piety, which is one of the things, where an abundance of

‘The Sunday School Union Hymn Book, and one for St. James’s School, Leeds, may be recommended. Every child should learn VVatts’s Divine Son<js, and be questioned upon them. For the use of such teachers as may need help, a set of Questions and Answers has been published fpv Wcstley. London. Miss Taylor’s Hj’inns, thout;h exquisite in their kind, are inferior to Watts’s. both in fulness and simplicity of doctrine, and in the tone of Scripture language; and hence are less suitable for Sunday Schools.

2 ‘Outline of Old Testament History’ (Seeleys) miuht be recommended. It would be well, after the routine of instruction, to read some of the most interestin<j Scripture narratives (such as the history of Joseph, &c.) to the class, as a reward for good behaviour. wisdom and prudence may be demonstrated.’’ Throughout it is imphed, that religion stands alone in the system of this consecrated day, without partnership or competition with secular instruction.

The full prominence of Scriptural instruction is, however, necessary to secure an implicit reverence of the Sacred Book. Youthful obituaries, however interesting, should be introduced but sparingly even into the unoccupied moments of the school. They often tend to the excitement of a fictitious taste, which indisposes the mind to solid and didactic instruction, as if the simple reading of the book of God was rather a task than a privilege. Such narratives will find their more suitable place in a Sunday School Library. Every way the fearful spread of infidel poison deepens the responsibility of grounding children in Scriptural knowledge — thus providing them, as far as in us lies, “with the armour of righteousness on the right hand and on the left.” We should not icillingly allow a child to leave our schools, without some general idea at least of the Divine authority of the Bible, and without the testimony of our own conscience, that we have carefully endeavoured to educate his heart, no less than his mind, in the fundamentals of the Gospel.2

But the improvement of the school mainly depends upon its ey- cient superintendence. The direction of the mechanism, the system of instruction, and the choice of teachers, should be under the supervision of the Ministry. The selection and controul of the teachers requires much prayer and consideration. They should be marked by readiness and intelligence, general good conduct, and, if possible, by consistent godliness. The discretion allowed to

1 Mather’s Student and Pastor, pp. 197, 198.

2 Nothing is more important in this system than a clear and interesting view of Christian doctrine. Perhaps the miracks illustrated by doctrinal proofs, miffht be the well-known and effective plan of teaching the young by pictures. Instance the leper, Matt, viii. 1 — i. I. His leprosy — a picture of sin. Compare Num. xi. 41 — 46, with Psalm li. 2, 7. Isaiah vi. 5. II. His application to Christ — an illustration of faith, in his sense of need, and dependence on Christ. Matt. xi. “28. John vii. 37. III. His healing — a representation of the power of faith. Isaiah lxi. 1. John li. 37. Heb. ‘ii. ‘2b. Some of the most obvious types, (as the brazen serpent. Num. xxi. 6 — 9. with John ili. 14, 15.) might well admit of this simple and interesting mode of doctrinal illustration. Dr. Beattie has indeed ventured the opinion (equally unchristian and unphilosophical), that it is of no use to teach children the doctrines of the Gospel, ’ because they cannot understand them.’ But is it desirable that they should know them at all ■? If we wait for intelligence as the commencing era of instruction, shall we not find, that ichik we slept, another instructor and another system have preoccupied the ground 1 See Matt. xiii. 25. Compare also xxi. 16. We do not expect children to understand all that they learn. Much that we teach ourselves is upon the principle of faith more than of intelligence: assured, that though there are “many things” in Revelation “hard to be understood,” there are none, that we are not bound to believe. We may therefore safely accord with the inspired rules of the wisest and most experimental philosopher — “Train up a child in the uayhe should go.” (Set a child right at the entrance of his way. Heb.) “In the morning sow thy sud.” Prov. xxii. 6. Ek:cles. xi. 6.

them must vary according to their qualifications. Considerable license may be given to piety, education, judgment, and experience. But piety with an unfurnished or undisciplined mind; or steadiness and good intention without Christian principle, require more immediate and minute controul. The real power, however, should be vested in the superintendent director, under whom all should act upon a regular system.’

An inefficient agency materially impedes the best schemes. The instruction of the teachers is therefore often necessary to give a spring to the working of the system. Want of habit and intelligence often hinders their clear perception of our plans; so that they either shrink from a hearty concurrence, or they are awkward- in their attempts to co-operate. They must not therefore be left to their own resources. Books must be supplied to then],^ and their precise routine of instruction distinctly marked out. They must be urged to take pains with themselves at home, making the Bible their constant study, endeavouring to obtain from thence solid materials, simple modes of communication, and persuasive and cheerful earnestness of address. Nor let them suppo.-e that these are matters of easy attainment; or that a mechanical system, conducted without this furniture, can be efficient. A monotonous tone of gravity and continued exhortation only produces listlessness. There is a difference between teaching and preaching. Sermons are out of place in a Sunday School. Here we want something brief, lively, expository, addressed to the conscience. The catechetical mode is decidedly the most effective to maintain attention, eUcit intelligence, convey information, and most of all, to apply the instructions to the heart. Without this mode, ’ the Bible w411 be read not as the book of Life, but as a class-book, or Scripture lesson. The child may become a good textuary, but continue wholly ignorant of experimental religion, and of its blessed influence on the character of man.’^ We must inculcate also the primary importance of bringing before children clear and simple statements of the Gospel; the want of which, may probably have restrained a large measure of Divine influence upon our Schools. We must in-

1 The Hints puM’shet] by the Irish Sunday School Society, furnishes admirable suggestions on all subjects connected with the mechanism of Sunday Schools. On the department of Teachers, ‘James’ Sunday School Teacher’s Guide,” Lloyd’s Sunday Teacher’s Manual,’ and ‘Todd’s Sabbath School Teacher,’ ‘The Scythe Sharpened’ (Secleys) may be consulted with advantage.

2 The following works will furnish most valuable a.ssistance — ‘Helps to the study of the Gospels,’ (Nisbct, London) — ‘Fuller’s (of Bristol) Child’s Examiner’ — ‘Judson’s Scripture questions,’ (Religious Tract Society) — ‘The Bible Teacher’s Manual,’ (Holdsworth) — ‘Clark’s Bible Exercises, and Teacher’s Questioning Book on the New Testament for the use of the Royal Military Asylum.” Glenrock Sunday School,’ (Seeleys.)

3 Bishop of Winchestet’s Primary Charge, p. 35.

struct our Tea:hers also hi the difficulties of their work, as a “work of faith, and labour of love.” They are our “fellow-workers with God” — as truly labouring for God. as the most eminent Minister in the church. In fact, they in a measure take our place, whose oppressive burden hinders us from the full devotedness to this great work — the place also of parents, who, either cannot or will not instruct their children. Like us, they are living for the conversion of the world. They have the soul of each child committed to their trust. Their work therefore calls for the exercise of steadiness, punctuality, perseverance, kindness, meekness, patience, faith. Instead of being finished with the school-hours, it nee’ds constant recollection, in order to furnish the daily practical exhibition of their Sabbath instruction. Thus they learn to sympathize with their Pastor, labouring with intense anxiety for the Conversion of every child in their class, instead of resting with delusive satisfaction in their external attention and progress. Thus the heart is disciplined by prayer, faith is called into exercise, and “patience has her perfect work.” They will feel that they are doing a great work. They will be looking for present fruit, and yet, if they “see not their tokens” of success, they will continue” stedfast, immoveable, always abounding in the work of the Lord; forasmuch as they know, that their labour is not iti vain in the LordP’

Where, however, the teachers (as it often happens) are selected from the elder children, or from young persons who have left the school, they must be formed into a class, practised in the best modes of suiting the taste of children, commanding their attention, gaining their confidence, and drawing out their measure of natural capacity and information. We must lend them books for their own improvement, (such as those just mentioned); take them under our personal inspection; and direct the turn of their mind to the most efficient exercises for their important work. In general, young teachers are far preferable to old, as being more easily instructed and managed; and having that full spring and elasticity, which act promptly on the varying exigencies of the moment, and enliven serious instruction with cheerfulness and interest. Their general conduct must however be a subject of especial pastoral vigilance; needing frequent counsel, caution, encouragement, or reproof grounded upon their voluntary obligations.

Periodical meetings of the teachers are among the most important

1 Cor. XV. 58.

parts of the Sunday School system.’ We thus ascertain the progress of the school; investigate the hindrances to its advancement, the many little trials and vexations that belong to it, and suggest means for their removal; recommend the adoption of new plan’s; or encourage perseverance in the old frame-work. By comparing each other’s notes, many profitable questions are started, and many improvements are made. We mark where we have failed in prayer, faith, perseverance, or interest; while the discovery of any points of success brings with it fresh energy and encouragement under more humbling recollections. These meetings are also most valuable, as a bond of union with the teachers, strengthening the influence of evangelical motives, awakening a spirit of mutual inspection and provocation,^ and, joining in special prayer for increasing energy, faith, and patience in the work, and a larger effusion of Divine influence upon it.

The system of rewards and punishments requires judicious regulation. Rewards might be distributed monthly in small books:’ or annually in books of greater value, or in useful articles of clothing, making some additions to weekly deposits for this purpose. We should however be careful, that the excitement of reward encourages real rather than comparative excellence. Emulation, awakened by competition, is the principle of selfishness; and therefore must be as much as possible repressed. As to punishment, the teachers should never be permitted to strike the children, nor the master to use any corporal correction, except by the express appointment of the superintendent. In most cases it is desirable to resign this needful discipline over to the parents. Confinement beyond the hours of school is often found most efficient correction. Yet we should characterize our system rather by rewards than by punishments, never using restraint, until milder means have been tried in vain. Children are much more powerfully influenced by encouragement than by repulsion.*

1 The obvious form of conducting them appears to be, commencing with prayer; then proceeding to the business of the school, by examination of each teacher’s card: raisincr the children to higher classes: discussing their conduct; make such alterations in the classes or in the rules of the school, as may be requisite (in which each teacher is considered to have a voice); throwing out suggestions or hints, as they may occur; mentioning new books, that may be wanted: general in(iuiries as to the progress of the children in reading, learning, intelligence, steadiness, or seriousness of deportment. After the routine of business is finished, endeavour to promote general conversation upon the importance of religious instruction, or particular points of detail. Then finish with exposition and prayer. Where the teachers arc of nearly equal rank with ourselves, it is desirable to make it a social meeting of kindly Christian intercourse.

3 Such as the Friendly Visitor, Children’s Friend, or the Monthly Publications of the Religious Tract Society.

* Where practicable, a Sunday School Library would operate as a useful stimulus to

But if the mechanism of a Sunday School — however admirably regulated and amply provided — forms the quantum of spiritual instruction for the young, it will only add further proof of the comparative inefficacy of a mere Sahhath ministration. For can we forget, how much that is learned at school is unlearned at home — either from the habits of “childhood and youth,” which, by an infallible judgment, are pronounced to be “vanity;”’ or by the neglect and bad example of those who ought to be their instructors 7 It is no common miracle, that one day’s struggle against the stream should overcome the bad habits of the other six, falling in, as they do, with the natural bias of the heart. Even if the evils at home do not destroy the fruits of the school, yet the ground lies fallow; weeds grow; the boy that follows the plough all the week with no home or evening school instruction, is like the iron, which, though heated in the furnace in order to be softened, has only received one blow, and has been suffered to grow cold. We scarcely discern the traces of the hammer. The iron must be heated again. The Day and Evening Schools, connected with the Sunday Schools, give the repeated blows of the hammer. If therefore we cannot fasten this connection in an organized system, we must bring to bear some increased force from the general Pastoral Ministry. We must investigate the influence of the school upon the daily conduct of the children — upon their habits of obedience, seriousness, industry, and truth; inculcating an affectionate and judicious application of Christian discipline, as the basis of the domestic economy. Where circumstances allow, the children should be collected during the week. Habits of intercourse, familiar instruction in private, combined with a general readiness to unbend towards them, so that they might look upon us in the light of parents or friends — all this will materially assist to open the avenues of confidence — that most successful medium of approach to the heart. Great encouragement will be found to persevere in these exercises; though parochial hindrances restrain much of their energy and effectiveness.

The elder children also, who either have left, or are about to leave, the school, furnish a most anxious Ministration. This period is usually the crisis in their lives.’^ If no power of restraint or

improvement, enriching the mind with a valuable store of Christian principles. This library might be readily furnished from the Publications of the Religious Tract Society, and from the Youth’s and Nursery Library in Bickersteth’s Christian Student — a work, which needs not the Writer’s recommendation, for its adaptation to Ministerial and general usefulness. i Eccles. xi. 10.

2 A fixed period for leaving the school, (giving full permission to remain after that time) operates as a restraint and encouragement upon the better children and secures a decent dismissal to those, who would shortly, by breaking the yoke, separate themselves wholly from all kindly communication with us. The friends of education at Glasgow a conviction has been produced, it is too frequently the era of theif complete declension in conduct. The restrictions of the school are removed; they become disencumbered of an irksome yoke: they join light and trifling companions; and we have the grief of finding, that their instruction, instead of becoming a blessing, has proved the awful means of hardening them in sin. Two remedies suggest themselves to prevent this melancholy issue. Firstincreasing pains to make our teaching interesting to their minds; and to cultivate that love, which will rarely fail to engage their confidence or respect. Next — that we provide some means of hnking them with us, after they have left the school. Some of them might be engaged as teachers under our vigilant superintendence; themselves — if we can prevail upon them — still continuing with us as learners — formed into a class at some separate time, either on the Sunday evening or during the week. Of course the lesson system, as a compulsory engagement, should be relinquished. Portions of Scripture, with the parallel proofs or illustrations; the principal events in a book of Scripture; or the doctrines, precepts, and promises contained within a certain compass; the comparison of prophecy with its fulfilment; or Scripture Proofs of the Catechism, the Articles, or other formularies of our church, might profitably exercise and interest their minds. Intercourse with them should be encouraged in every possible way, by employing them at our houses; interesting ourselves about their temporal concerns; lending them useful books; endeavouring to place them in respectable and serious families; enquiring respecting them of their masters; mviting them to see us in their periodical visits to their friends; thus maintaining aflectionate sympathy and communication with them. Some of these ways may appear almost too minute and trifling for suggestion; but in practical experience, they are found to bear upon the accomplishment of the most desirable ends.

III. — INFANT SCHOOLS.

The Infant School system regulated by Christian discipline and 17istructioji, is one of the most valuable and successful experiments on the theory of Education. The bendmg of the twig’ some years sooner than it was used to be bent, has gained a considerable advantage over the dominion of darkness and error; an

few years since formed an association, called — ‘The Glasgow young men’s society for ro ligious improvement’ — the grand object of which was, by meeting at stated seasons to keep up the remembrance of their Sabbath-school instruction.

advantage however, Avhicb will turn against us, except the early intelligence is controuled and directed to the great end of life. ‘The first seven years’ (as has been accurately observed) ’ are the seed-time of life’’ — only the two or three last years of which had hitherto been cultivated; while the earlier years had been lost to the child and to the Church.

The importance of this system is now universally acknowledged. Yet it may be well to enumerate some of its specific advantages, and to glance at soiifle of its general principles. It is no small benefit to the Parochial Ministry. It forms a nursery for the Sunday and Weekly School. Children taken immediately from their families into these Schools, cost much time and pains to form their habits. But entering from the door of the Infant School, habits of order and attention have already commenced. The drudgery of the alphabet also is passed through, which (in the Sunday School especially) interposes a serious hindrance to the present results of Scriptural instruction. The advantages to parents {particularly mothers) are of no small value; giving them time, quiet, ability to learn, and to do the work of the house: with the comfort of knowing, that their children are safely and kindly provided for. The separation of children from their natural guardians (as likely to encourage parental negligence) might be a plausible objection, if most mothers exercised a wise and effective discipline. But observation of the poor proves, that their children are generally unrestrained till the age of five or six, (often where their mothers might attend to them); and that the school-habits bind the :jhildren happily to their parents by the early improvement in temper, subordination, anu cheerfulness. The advantage also to the children is equally great — negatively, in their deliverance from filth, bad company, and mischief; and jiositively, in cleanliness, order, obedience, attraction to what is useful, formation of good habits, correction of bad tempers, real learning, storing the mind with the elements of Scripture, early impressions of religion, &c. (fcc.

It is desirable to conduct infant Schools with as much simplicity, and as little excitement as possible. Great injury arises from bringing the children forward into notice. As little as possible should be taught that is useless. Amusement and play in instruction, however needful, must not be carried too far. ‘The idea of teaching every thing as play or entertainment,’ (as has

* Manual for Instruction of Infant Schools, by the Rev. W. Wilson, Walthamstow, p. 149.

been well remarked) even if the project could be accomplished, ’ would sacrifice the great moral benefits of education.’ What indulgence could compensate for the loss of the early habits of application? The main object of the school is not to amuse, but to instruct; to direct the mind to the word of God, as the standard of right and wrong, and as the guide to the knowledge of ourselves, of our present happiness, and of our eternal hopes. This design will admit of much variety of illustration, such as objects, pictures, conversation, narrative, reading, &c. — in each of which departments the Scriptures open an abundant field. Nor is it at all correct to conclude, that the elementary principles of religion are beyond the intelligence of a child. For — not to speak of their perfect simplicity — the light and dictates of conscience materially assist the comprehension.

In country parishes some of the children come or remain older at the school, than in large towns, where other weekly schools are ready to receive them. But as soon as the children are capable of it, a useful employment (such as knitting and platting for boys, and sewing for girls) must be found: and Scripture stories or Scriptural knowledge be taught orally in the midst of these occupations.

In many respects several small schools are preferable to one large one. There is less display and excitement. The main difficulty is to obtain eflScient superintendence. True piety must ever be a primary requisite. Combined with this, “aptness to teach,” decided fondness for children, quickness in marking their character and habits, and in gaining their affections, condescension to their amusements, good health, active habits, patience, kindness, correcting without passion, to effect the desired end in the mildest mode — in the general system ruling by love, not by fear. Kind management however must be moderated by discipline; or it will foster a softness of character, rather than a solid and strengthened habit of mind.

Should want of funds, room, co-operation, or other causes, prevent the regular system, much may be done by improving the Dame Schools already in existence. Occasional visits, supply of books, suggestions of improvement in their plan of instruction, some small increase made to the income of the mistress by addition to her scholars; these trifling attempts might secure influence, and be productive of much good. In all cases it is desirable that the children should make some payment, however inconsiderable.

In general however we observe, that unless Christian instruction and discipline be the g-overning principles of this system, it must be viewed as a scheme of uncertain prospect of usefulness, or even of probable overbalancing’ evil.’

IV. — WEEKLY SCHOOLS.

On this subject we can do little more than lay down general principles. Local circumstances must at once furnish and direct the detail. Much that is simple and easy in practice does not admit of description; and experience alone can determine its expediency. Much attention has been lately given to improve the National system; chiefly to counteract the infidel projects now afloat of dissevering education from religion. Many valuable subsidiary suggestions might, however, be added to it (the result of experiments upon the principles of education) for more local adaptation; so that in establishing or re-modelling a weekly School, it will be highly desirable to improve all the helps that are aflforded, and to inspect different experiments in actual progress and efficiency. The design of the Weekly School is to provide cheap and solid instruction for every child in the parish. In Village Schools, the variety of ages, and the great difficulty of ensuring regular attendance, are more sensibly felt. Indeed the enforcement of attendance is often scarcely just or expedient; where the absence of the children is occasioned by their early training to industrious work, necessary for their livelihood. Yet as the licence is frequently abused both by children and parents, some trifling reward to regular attendance at the end of the quarter, often marks the difference between necessary and unnecessary absence. The children’s payment of a penny (more or less), connected with this system of rewards, by giving a personal interest in the school, helps to insure regularity. It is obvious, how much de()ends upon effective superintendence. Undoubted piety, firmness, judgment, system, alacrity, strict probity, and real love for the employment, are requisites, which every Minister would desire to see combined in the Master or Mistress. They should gain the respect, in order to secure the obedience of the children. Yet it is not desirable that they shoidd be vested with much discretionary power. The

1 It is almost needless to refer to Rev. W. Wilson’s admirable development of the whole machinery, in his ‘System of Inflint Schools,’ and ‘Manual of Instruction for Infant Schools.’ Should the expensiveness of some of his plans be objected to (where the strictest economy was required); yet his works abound in valuable hints upon the general principles. Some of the small pubUcations of the Home and Colonied School Society are admirably adapted to this system.

parents are better satisfied, when they are bound by a regular course marked out for them by authority. The assistance of visitors, maintaining the rules of the School, and the regularity of all its minute arrangements, should be thankfully received. The value of rewards is of far less moment, than their just distribution; so that the children may see them proportioned to their conduct and exertion. In punishments, certainty is much more to be considered than severity. Disgrace or forfeiture of reward will generally supply the place of corporal punishment; which at least ought not to be resorted to, until milder measures have been ineffectually tried. In the circulating classes (a method first adopted in the Islington Schools) the circles gained by the children may be of a given value, and periodically redeemed for books, or clothes, or other articles of reward — accurate registers being kept of the progress and conduct of the children. This system excites the natural impetus of advancement; while it possesses the high advantage of repressing persotial emulation. The child is not bent on taking the place of another; but only on securing a place for himself. Each may exert himself to the utmost, and be rewarded accordingly. Eight or ten in the same class may receive the same reward, and in every respect be considered equal. Before, the children were taught to consider the top place in the class as the highest station of honorary distinction, and the last place as the lowest point of degradation. But on this system, all places, considered as places, are alike honourable; and the movement is unlimited according to merit. The child is perpetually rising or retrograding. If attentive, he finds an unceasing motive to exertion; while even the dull are enlivened, in not standing at the bottom of the class in hopeless despondency.*

Change of occupation — carefully preserving the order of their employment — is very necessary to keep up the interest of the children. Equally necessary is it, that, as far as possible, they should be made to understand every thing which they learn or read. A periodical examination on all their lessons — whether by the Minister, or some delegated and competent inspector — is most important. This applies specially to the religious instruction, which constitutes the main power of the system; without which, even under the most orderly regulations, it is a lifeless mechanism. The Master may be competent for the official arrangements: but either from ignorance of religion, want of spiritual apprehensions,

1 For a full description, see a small work published by John Stoat, late Mastej of tha iBliogton Parochial School. Rivingtons.

or of intelligent and affectionate mode of communication, he is se dom efficient, at least for the entire direction of this primary responsibility. To make it the employment of the first hour, may serve to impress the children’s minds with a sense of its pre-emineri importance. Oral teaching of the Scripture, Catechism, or Hymns, before the other books are distributed; would (when this plan can be adopted) spread a serious atmosphere over the whole subsequent course. So powerful a machinery as schools, requires in every part the controul of the principles of the Gospel, to render them eflScient to the desired ends.

v. — THE TREATMENT OF THE YOUNG IN A HOPEFUL STATE OP

IMPRESSION.

With the exception of special cases in the Visitation of the Sick, this may be considered as the most difiicult part of the Pastoral office. No peculiar talent, originality, or Ministeri’al fluency, is requisite; but the “spirit of power, and of love,” combined with “the spirit of a sound mind.”^ Our youthful flock are readily melted by an affectionate address; while too often the conduct proves their consciences to be unawakened, and their hearts unimpressed. Their very susceptibility of religious impressions has a strong influence to foster self-deception, mistaking natural impulse for the exercise of the spiritual life, conviction of sin for conversion of heart, feeling for principle, attachment to their minister for love to their Saviour, interest in the mechanical form of instruction for interest in the Gospel. Hence the desire for comfort is often independent of any vigour or even principle of holiness. We must be equally careful therefore to instruct as to impress, and to strengthen the judgment with a tone of manly and intelligent seriousness, which may control any irregular exercise of the feelings. Christian experience must be cautiously exhibited (lest, almost unconsciously, we form the character either to hypocrisy or self-delusion); much close personal application of the Gospel to the several cases is needed; together with a clear separation between natural and spiiitural excitement; and a watchfulness against every influence that does not distinctly act upon the conscience. Even the love of Christ should be set forth in its glory and sublimity, as well as in its expressible tenderness and endearment; that, while the wax is warmed and softened by the lively glow of feeling, a deep, com-

2 Tim. i. 7.

plete, and permanent impression maybe made; and the judgment, conscience, and habits may be connectedly influenced.

Not that we would deprecate that legitimate excitement, which may often, under God, awaken the exercise of spiritual affections, producing, in their turn, a most important reaction. But let not the character and progress be measured by excitement, which, if not connected with Scriptural truth, is delusion — not edification. It may move without moulding the heart. Sympathy may work by a kindly earnestness of address, or (as in the history of the suflferirgs of Christ) by the tenderness of sacred truths, without any spiritual principle, perception, or practical influence. The will — the sovereign power in the soul — may be disturbed and restrained by the light of the mind and the working of the conscience; and yet may still shew its natural bias to sin. There may also be a work of illumination without spiritual light, complacency, rest, or transformation.* Natural conviction may awaken the conscience to a greater quickness and sensibility; but without that penitent abhorrence of sin, turning to the blood of Christ, that it might be “purged from dead works to serve the living God.”*^ The affections may be also touched; yet not fixed, nor filled with the things of God. The impression therefore is transient and uninfluential.^ The love of the world is not wholly thrust out; nor is its place filled with holy love and delight. “The house is swept and garnished” with outward reformation; but, being “empty” of Christ, and not inlaid with Divine grace, it is ready for the re-entrance of Satan with more established power.

To distinguish the true and hidden life from amiable dispositions, warm affections, and evangelical correctness of profession, is often a special gift of “the manifold grace of God.” Spiritual principles as well as external duties, may be fearfully counterfeited ;* and therefore their evidences must be carefully sifted, and tried by consistent conduct. Admitting their sincerity, these young persons require much cautious treatment. Quiet means sholud be used to check their effervescence. Let them be kept employed — whether for themselves or for others — to prevent a sickly excitement, and an engrossing analysis of their own feelings. Let us direct their reading of Scripture, that it may be regular, not desultory; and yet that its paramount obhgation does not interfere with immediate

1 See Heb. vi. 4, 5. 2 ibid. ix. 14. 3 Hosea vi. 4. Matt. xiii. 20, 31.

* Matt. xii. 43 — 45. This is especially the case with the unconverted children of Christian parents.

5 Such as Repentance, 1 Kings xxi. 27 — 29: Faith, Luke viii. 13. Acte viii. 13: Joy, Matt. xiii. 20. Johfi v. 35. HoUness, Phil. iii. 6.

duties. Let us keep solid truth — scriptural views of Christ — revolving before them: drawing out their own state rather from conversation on suitable topics of the Gospel, than from direct and immediate enquiry. We must also narrowly watch their conduct, strictly, but tenderly, pointing out inconsistencies; bringing every part to bear upon the standard of the Gospel — not necessarily inculcating a change of duties, but of principles — the same relative duties — only now performed “after a godly sort” — “as unto Christ;” with a constant reference to his example — with a single eye to his glory.

This system will bring encouragement without excitement, and produce a sure rather than a rapid progress. And this is the true wisdom in this case — rather to see in to keep back the youthful converts, than by an indiscreet confidence to hazard a forward and doubtful profession. As the happy heralds of the Gospel, we are charged with a special commission respecting them, grounded upon the most endearing motives.’ We have messages to them of peculiar encouragement, and of generous and munificent love, warranting the largest anticipation of lasting happiness.^ Yet must we restrain confidence in a new excitement of interest, irrespective of a spiritual apprehension of Christ, a lowly, and consistent walk in him, and an experimental acquaintance with themselves and their besetting temptations. Sincerity, instead of being cast down by this apparent (for it is only apparent) discouragement, will eventually be strengthened in a more self-suspecting scrutiny. The prevailing defect in the religion of young persons is, that their views of the Saviour are too slightly connected with this self-inquiry, and therefore, are more connected with feeling than wrth faith — more with their own resources, than with the cross of Christ. Hence they fail in producing a deepened work of Christian humility, love, and consistency, ‘Young persons will grow happily, and fight valiantly, who firmly hold Jesus Christ as their Head, receive their strength and courage from Him, and “put on the whole armour of God.” ‘3 Let this exercise of faith be connected with a “still communing wntli the heart;”^ which, if it seems to check the forwardness of the plant, only make it strike its root deeper in the soil for more abundant fruitfulness. This retarding system, therefore, (so to call it) is eminently useful in separating the chaflf from the wheat. If it disappoints a bold profession, it will cherish and preserve the germ of trembling simplicity. Young

‘John xxi. 15. 2 Such as Prov. viii. 17. Jer. iiL 4.

3 Hottinger. Typus Pastor. Ev. p. 33. * Psa. iv, 4.

ti trees, even of “the Lord’s planting,” require diligent care and watering: but any attempt to force the fruit would materialiy injure the vital principle. Indeed they cannot be accurately distinguished, until their budding and blossoms have ripened into fruit. Many a hard frost nips the bud; many an eastern blast threatens the blossom: and therefore the result of winter and spring can alone determine the life of “the incorruptible seed.” A gradual, kindly warmth, without a too indulgent treatment, will be the most safe temperature for these tender plants in an unkindly soil.

VI. — YOUNG MEN.

The breaking in of “the wild asses’ colt,” demands extreme management and patience. The trite French proverb aptly applies — ‘A drop of honey will catch more flies than a pint of vinegar.’ All means — change of means — every effort, must be tried in succession, to discover what treatment is most likely to produce effect, Substantial expressions of interest in their employments — intelligible kindness of manners, and accessibility of address — the improvement of apparently accidental opportunities of intercourse — the use of suitable books, with a cast of seriousness more or less deepened according to their temper — friendly suggestions upon their temporal concerns, at the same time carefully guarding against meddling interference — these and other plans, adapted to our knowledge of their dispositions and habits, may possibly effect some good. And let it be remembered, that something must be at least attempted for them. They are in some respects the most important part of our flock; and in their day will form the great body of influence among us. While the few imbued with the spirit of the Gospel are our most powerful support; those who are restrained neither by education, attachment, personal respect, nor religious principle, generally become (the Writer speaks from experience) the thorns in our side — the very pests of the parish.

Steady, well-conducted young men may, however, by good management, be brought under a course of Bible instruction. The minister’s invitation to join them in a searching of the Scriptures might perhaps allure them. A chapter read in rotation, and afterwards verse by verse broken into questions, illustrated by references, and concluded by short and pointed application, would present the concentrated substance of truth in an interesting- form. The instruction must however be carefully adapted to the varied capacities and seriousness of the catechumens, such as will engage their confidence, in the act of informing their ignorance. An answer not altogether pertinent must be allowed so far as it goes, while its more full and definite meaning is explained. “When a backwardness to reply to doubtful questions is discovered, we should propose those admitting of a more certain answer; taking care that each individual receives distinct consideration and appropriate instruction. This exercise must be enlivened with as much variety as is consistent with the main purpose, avoiding tedious and monotonous arrangement, which will soon weary those, whose hearts are but slightly, if at all, moulded into a spiritual character.’

In many cases the utter disrelish for religion renders such plans impracticable. The most affectionate controiil, acting upon pride and self-will, often produces the most violent reaction. Like “the horse and the mule, their mouths must be held in with bit and bridle, lest they come near unto us.”^ So that, when we have failed in’ taming their untractableness, nothing remains but to endeavour to preserve others (and especially the elder lads of our Sunday Schools) from the contagion of their society or example.

Sometimes, however, their popular institutions may open a distinct Ministry. We may obtain important influence in their Benefit Societies. Or we might organize a Society under our immediate superintendence, by the transfer of the alehouse money to the public fund, affording higher pecuniary advantage at the same ratio of payment. And by holding out this attraction to the considerate, we might form their rules to a Christian standard, and enforce a decided regard to moral obligations.^ The line would thus be drawn between the steady and the irregular; and, though the more fearful might hesitate to join a society bearing a pecu-

1 A plan of engaging the interest of elder lads and young men, on the Sunday evenings, was successfully tried in a large sphere. All who could read well were invited without limitation of age. The classes were divided with as much regard as possible to age; the Minister himself taking the first and laroest class. About an hour was spent in repeating a portion of Scripture, which had been selected on the preceding Sunday, and which the teachers explained in the several classes, requiring the lads to bring their own parallels, as an evidence of their diligent study and interest. There was no compulsion. The lessons were set before them as subjects of interest, rather than as a task and duty. In the next di-ision of time, the whole school was arranged before the Minister, who questioned, illustrated, and applied the subject which had been set before them in their classes; requiring an answer of Scripture proof sometimes from a lad, sometimes from a class, sometimes from the whole school. A short sketch of Christian Biography, or serious address, was then given (unless, as was sometimes the case, the interest of the catechetical subject employed the whole time); the subject for the ensuing Sunday was made known, and singing and prayer ended the evenincr. The attendance of the lads was regular and voluntary. A bond of union was cemented with their Minister and with each other. The power of restraint was extensively felt; and in many cases a permanent cind practical influence was manifested.

2 Psalm xxxii. 9.

3 Friendly Societies on Mr. Becher’s system are well known. Interesting details of similar Societies, grounded upon ditTerent, though, probably, not insecure principles, may be seen in Richmond’s Lite, pp. 116 — 130 liar stamp of reproach; yet its slow progress towards general acceptance will be attended with considerable indirect advantages. The monthly meetings might be improved for reading the Scriptures and for prayer; or by directing each member to contribute a text, which, with the rest, might be recapitulated at the close of the business with personal application. Such an attempt to engraft spiritual intercourse upon friendly advice, might be found acceptable.^ Perhaps also to the more ignorant — not wholly beyond controul — an Adult School for reading — holding out the promise of a large Testament, when they should be able to use it — might be a pleasing temptation. Others might be allured by an invitation to an Evening Writing or Cyphering School, appending Christian counsel, as they might be able to bear it. With the more intelligent, instruction in some branches of useful knowledge might be a bond of valuable restraint and interest.

But after all, this Ministry is too often marked with peculiar discouragement. We have the respect of our young men, not their confidence. In other instances, we almost feel, that the means used only increase the evil; and that it is more wise to maintain a degree of reserve and distance, labouring at the same time with more intensity to spread their case before the Lord. Yet under all trials this Ministry should bear the stamp of peculiar tenderness — the “nursing mother cherishing her children.“‘Let us guard against the rising of our own spirit, when they turn their backs upon our repeated admonitions.^ While we” rebuke them sharply,” let us “instruct them in meekness;” shutting out despondency by the “peradvejiture, that God will give them repentance.“* Let successive disappointments exercise faith, deepen humiliation, quicken prayer, increase anxieties — not induce a sullen, indolent heartlessness. We have a solemn responsibility on their account; nor must we readily exclude them, as” the dogs and the swine,” from our commission.^ However humbling may be our want of sensible encouragement, our rule must be — ‘Sow in faith, and have long patience; wait on and for the Lord.’ Fruit will be found under the most unpromising appearances; but we must expect to wait for it. “The patience of hope” is the preparation for the “as-

1 For an interesting plan of ’ young men associated’ upon Christian principles, see Mather’s Essays to do Good. pp. 92 — 9(3; and Dr. Woodward’s account of the rise and proiress of ReUgious Societies, chap. ii. iii. One of the excellent rules in Dr. W.’s Societies was, that each member should endeavour to bring at least one other into their Christian fellowship, — a resolution which was often honoured with the Divine blessing.

a 1 Thess. ii. 7.

8 ‘Quicquid lacerato animo dixeris, punientis est impetus, non charitas corrigentis.’ August, in Gal. vi.

4 Tit. i. 13. with 2 Tim. ii. 25. s See Matt, viL 6.

surance of hope.” “Through faith and patience, we shall inherit the promise.”

Another point of great moment in the Ministry of the young, regards those incautious connections, formed even under a religious profession. The power to throw in a seasonable warning, before the die is cast, on which perhaps depends eternity, is among the many advantages of confidential intercourse. Incalculable havoc has Satan ever made in the church, through these fatal unions. How many hopeful blossoms have been withered! How many apparently promising converts, thus sifted, have proved but chaff! How many sincere, but hesitating Christians, have been shakea by the infatuated attempt to unite “the temple of God with idols!”^ And yet to choose the moment, and to discover the safe extent, of interference: and for this purpose to combine the influence of confidence, and our knowledge of their character and circumstances, demands extreme delicacy, tenderness, and prudence. Indeed, there is no Ministry, which requires more anxious consideration, than the development of the sophistries and self-indulgent delusions of this moment, and the application of the touch-stone of the Gospel to the spiritual system. The blessing upon wise and faithful counsels at this crisis, is a special token of our Master’s favour and help; and even cases of failure bring with them much advantage, in a deeper insight into the devices of Satan and the self-deceit of the heart.

VII. — PRACTICAL SUGGESTIONS ON C0NFIRMATI0N.2

This exercise of the Ministry of the Young, brings with it peculiar encouragements, anxieties, and responsibiUties. Never perhaps are the Pastor’s affectionate yearnings more drawn out towards his beloved flock, than at the season of Confirmation. Then, if ever, he meets them with the intensity of parental interest — “My little children, of whom I travail in birth again, until Christ be formed in you.”^ The rite of Confirmation, if not of express Apostolical origin, was at least derived from Apostolical practice. We cannot indeed identify it with that imposition of hands,* which appears to have been invariably followed with miraculous influence;

2 The substance of this Section appeared in the Christian Observer, February and March, 1829.

3 Gal. iv. 19. 4 Acts viii. 17; lix. 6.

but the concurrent testimonies of antiquity afford strong presumption that it was the continuance of this rite, as an ordinary mean? of grace, and for a purpose and object somewhat varied from it& original institution.’ Calvin admits it to have been the custom of the ancient church, and wishes that it had been preserved in it3 simplicity in his own church, before the Papacy unduly exalted it into a sacrament.2 The Waldensian church retains the substance of it as an Apostolical institution.^ The most eminent lights .f the Reformed Churches, (Peter Martyr, Rive, Peter des Mouhn, &c.) and the Bohemian and Lutheran Churches, give it the weight of their authority. Indeed it is (as Archbishop Seeker has observed) ’ of such acknowledged usefulness, that in the times of confusion, when Bishops were rejected, some of their adversaries took upon them to perform this part of their function; and within these few years (1741) the Church of Geneva hath restored it in the best manner their form of church government will admit, and added an office for it to their Liturgy.’*

This rite is the complement and seal of infant baptism. Then a sponsorial profession of the child’s faith, requisite for the act of covenanting with God, had been made. This was sufficient for the infant covenant: when the infant was received into the Church, not on its own account, but as a part of its parent, having a covenant interest in the promises to the seed of believers.’ But in the adult covenant, personal benefits are claimed, and consequently personal obligations are involved. And hence without a personal profession — as a visible investiture of the Church privileges sealed at Baptism — the infant title to these privileges is invalidated. The

1 See the authorities in Wheatlyand Comber, and the Rev. B. Woodd’s and the Bishop of Calcutta’s valuable tracts on the subject. Comp. Bishop Hall’s Poleui. Works, vol. ix., and an excellent treatise by the Rev. T. H. Kingdon. Dr. Hammond’s View of the Directory, and Calvin’s Institutes, (Christian Observer, 18-39, pp. 71, 72, 143, 144,) give some important statements from very opposite schools of divinity. A scarce but satisfactory treatise, by Jonathan Hanmer (1G58), besides the ancient authorities, gives the approving judgment of Baxter, Calamy, Venning, and others of the Puritan Divines. Archbishop Leighton strongly recommended to his clergy the substance of the rite; though the turbulejit spirit of his times did not allow him to introduce the ceremony. Works, ii. 450. It is difficult to conjecture any reasonable objection to the form — consecrated as it is by the frequent usage of the Old Testament Church, by the example of our Lord; and being (as Calvin remarks) ’ the ordinary rite among the Jews, in commending any one to the blessing of God.’ Calv. in Acts xiii. 3.

2 Calv. Instit. lib. iv. cap. xix. 4. 13; and on Hcb. vi. 2; which text he conceives fully sutKcient to prove the apostolical origin of the present institution. Chrysostora expounds the passage to the same purport.

3 See their Confession and Apologies, quoted in Hanmer’s Exercitation, pp. 37 — 40.

* Seeker’s Charges, p. 5w. The professors of Theology at Leyden, having with Calvin expressed their wishes for its restoration in the Church, add — ‘Cujiis substantia in Ec- “lesiis nostris religiose sen-atur.’ — Synopsis Purioris Theologine, Lugd. 1625. Disput. xlvii. Bfct. 13, a work deservedly of high estimation. Compare also Baxter’s Infant’s Church Membership.

5 See Gen. ivil 7 — 10; Deut. xxix. 10 — 12; Acts ii. 39.

profession made at the Eucharist by no means answers this design; having no distinct reference to the title, on which we claim to be admitted complete members of the visible church.

The Church manifestly has a right to demand a profession. She cannot judge of what she does not know. She does not pretend to be a searcher of hearts. She can only therefore determine by outward signs. The Apostles even hesitated to receive Saul into their company, (though with the strongest evidence of sincerity) until the Church had received a voucher of the credibility of his profession.’ Indeed without this profession, what hinders the infidel from advancing a claim, on the ground of his infant baptism, to the full privileges of the Church, and the Church herself from being thus virtually unchurched? Every church, therefore, practising infant baptism, insists upon a confession of faith, as indispensable for full communion with the visible body: and, this being admitted, we decide, (forbearing with those who conscientiously differ from us) that the profession of confirmation is more conformable to the practice of the Apostolical churches and primitive usage, than any that prevails.

In fact, while it secures all the privileges of infant baptism, and certifies God’s favour and gracious goodness to our children — it includes also the substance of adult baptism — ^’ the answer of a good conscience towards God.”^ Here the grace that had been faithfully prayed for in baptism is publicly acknowledged, and its inaease sought and expected by the renewed exercise of the same faiih. So far therefore as it is sincere, it exhibits profession converted into principle — the outward sign of the cross as the mark of the true spirit of the cross, imbuing the heart, and manifested in the consistency of the Christian character.

The character of this engagement is distinctly spiritual. What else is the baptismal covenant between God and the infant? Are not the preface, question and answer, and the prayer in the Confirmation service eminently spiritual? Is — ‘■ 1 do’ review the solemn promise — any thing less than a purpose of the heart? Can that be solemn, which is mere hp-profession? Our Church regards the confirmed as ready for the communion; and does she not insist upon spiritual qualifications for the reception of that holy sacrament ?^ Consider our spiritual catechism on the one side, and our peculiarly spiritual Coumiunion Service on the other; and we cannot conceive this intermediate Service to be of a less spiritual mould.

1 Acts be. 26, 27. 2 1 Peter iii. 21.

‘Compare the answer to the last question in the Catechism.

As the preliminary however for Ministerial instruction, the debasing rubbish of superstition and ignorance must be cleared away. Many of us have ehcited notions in the course of catechetical inquiry, which, had not familiar intercourse brought them to light, would have been deemed traditionary rehcs of the dark ages. Some will come for the bishop’s blessing, with no idea, desire, or expectation of the blessing of God; others, to relieve their sponsors of the burden of their sins and duties; as if personal responsibility were not coeval with the earliest “discernment between our right hand and our left hand;” or as if we, who are utterly unable to answer for ourselves, could answer for one another; or as if any one could be found to answer for one of us, but Him, “who his own self bore our sins in his own body on the tree.” The true candidate for Confirmation will come in self-renunciation and faith — not to take his sins upon himself, but to lay them upon Christ; and to take his yoke upon him, in the simple devotedness of a pardoned and accepted sinner. With the more intelligent, who yet are ignorant of the spiritual requisitions of the service of God, errors are prevalent, less palpably absurd, but scarcely less dangerous. It is often expected to operate as a charm, to make the path-way to heaven from henceforth more easy. Resolutions are connected with the ordinance itself, with more or less of sincerity, but the natural fruit of ignorance and self-deception. From that day a new era will begin; a more serious course of life will be commenced; the world, if not wholly forsaken, will be restrained within more measured limits. And all this is anticipated, without any distinct feeling of helplessness, perception of the need of a change of heart, or dependence on Divine grace. They are soon however reminded, that, while the heart remains unchanged, the difficulty must reiiain in full force; that the world will be as ensnaring, Satan as tempting, and sin as powerful as before; that, if there is not at the present moment a sincere and humble desire of self-dedication to God, the day and service of Confirmation possess no innate power to give a new bias to the heart.

But we have also to contend with the gross misconceptions of parents. Confirmation is with them a respectable church form, with no meaning, and linked with no obligations. Their children are come to a proper age. They nmst receive the sacrament — fit or unfit; and therefore as a preliminary, it is decent that they should be confirmed; that is. that they should solemnly promise, in the presence and in the house of God, what they have no desire or intention to perform; and the performance of which would often be in direct opposition to their parents’ wishes, instructions, and example. Thus does the rash heedlessness — we might say — the profane trifling — of parents — encourage their children in the profession of a wilful falsehood; striking a blow at the root of all moral obligations, Christian integrity, and even common honesty.

The course of Confirmation instruction naturally includes a clear exposition of the nature and obligation of the baptismal vow;’ which is as strictly bound upon every professing Christian, as if he had made it in his own person. It was made on his account; from ,1 regard to his best interests; and to bring him early into covenant with God, and into fellowship with Christ. As therefore his baptismal obligation bound him only for his good in the way of privilege; and to nothing in the way of duty, to which his relation to God had not previously bound him from his first moment of accountableness; he has every reason, when come to competent understanding, to set his own hand to it. He comes therefore now in Confirmation, to affix his seal to his infant baptism by his own act and deed; and to dedicate himself to God in that engagement, in which he had been dedicated to him in infancy.

He now makes the declaration, not of what he wishes to do, but of what he does; not of what he would be, but of what he is. The grace here prayed for is, not that he may devote himself to God; but that, having devoted himself, and now making the profession of it, he may be faithful to the end. Indeed, upon the ground of the faith professed in his baptism, he has already called himself “a member of Christ.” and has acknowledged his obligations to God, “who hath called him unto this state of salvation.” He is now come to confess before the church his humble and sincere readiness, according to the terms of the baptismal covenant, to renounce the service of his spiritual enemies; to accept the Gospel as his hope of salvation; and to determine by God’s help, sought and obtained in earnest prayer, to continue in the way to his life’s end. Upon this credible profession, the Bishop, as the Minister of God, lays his hands upon him, with prayer, as the sign of the Holy Spirit already vouchsafed, and as an assurance, on God’s behalf, of its confirmation and increase.

This is the meaning of the rite, upon the supposition of the sincerity of the confirmant. But we cannot shut our eyes to the lamentable fact, that a vast majority of our candidates are alike ignorant of the nature of this ordinance, and unimpressed with its

1 The Writer ventures to refer to his own Tract upon Confirmation, for a system of Pulpit and Private instruction.

obligations. Some remember the profane merriment of the last occasion; and wish to have their hohday, like others, in the mockery of the service of God. Some think to please their parents by this blind profanation: forgetting, how unable they will be to shelter them from the awful consequences of their wilful falsehood; and that the plea of parental obligation will be of no avail, when the heavy indictment appears against them at the bar of their .Judge. Some think with their parents, that Confirmation is proper for every young person, and that is a reproach not to l)e confirmed; and therefore, though they have no more intention of leaving the world foi C4nist, than of quitting their country for a foreign land, they have no objection to the mere ceremony of a promise; and, for decency’s sake, they wish to be confirmed.

Now for young persons under these or similar misconceptions, a customary course of Pulpit Ministry is clearly inefficient. They need the simplest elementary instruction, conveyed to their minds in an interesting and arresting form.’ They need to be awakened from their ignorance or carelessness, in order to be informed and encouraged. They require a close as well as a familiar and affectionate address; an adaptation of the broad outline of instruction, (such as the detail of the baptismal vow) to their several tempers, habits, pleasures, temptations, and general conduct ;2 together with frequent enquiry into their intelligent and experimental apprehension of truth. Texts, or short courses of reading, might be marked for special examination and prayer — such as brief statements of the fundamental doctrines, practical exhibitions of Christian duty, affecting views of the Saviour’s love, portions for prayer, and encouraging illustrations of the character and happiness of devotedness to God. ‘3 We should enforce the constraining motives of the Gospel

1 See Rev. J. Bickersteth’s Short Catechism on Confirmation.

* Bishop Butler insists upon personal conference, as an indispensable part of preparation for confirmation. See his Charrfe to the Dioce.se of Durham. Works, ii. 4”2’2. Compare also Bishop Wilson’s Parochialia. Works, iv. IG — 34. Bishop of Winchester’s Primary Charge, p. 39.

3 Take an example from the interesting memoir of Rev. J. Escreet — ‘Mr. E. was excited to labour as much as possible to prepare his young parishioners for the ordinance, to which they were invited. He employed such time and labour in explaining the institution, expounding suitable passages of Scripture, and impressing upon their minds the spirit, and temper, and disposition, which they should cultivate. He addressed to them a series of discourses upon the subject, pointing out, from 1 Sam. i. 28, the blessedness of an early devotion to God; from Josh. xxiv. 15, the duty of choosing God’s service; from 1 Peter v. 8, the importance of resisting our great adversary; and from Ileb. vi. 2. the crrounds and utility of the institution, by the effect produced on the minds of the confirmed, and on the minds of others.’ Again: ‘Mr. Escreet earnestly called upon his younc people, seriously to consider the nature of the ordinance, and carefully to examine themselves; to sit down and count the cost; to remember their obligations to Almighty God, that they must either serve him, their rightful Lord and Master, or join themselves to his enemies; and that therefore it was their true interest, as well as tneir bounden duty, to devote themselves entirely to God’s service; and to pour out their souls with tender seriousness, combined with strong remonstrances upon the reasonableness of the service of God, and the ingratitude and rebelHon of resisting his love. ‘Can you,’ — we might say to them — ’ hesitate to give your hearts to such a Saviour? How ungrateful, how inexcusable, this reluctance to so blessed a service! Had he been as reluctant to die for you, as you are to live for him, would he have emptied himself of his heavenly glory for your sakes? Think ol the Son of God becoming a man of sorrows for you: and can you turn away from his command of love, which seems to come from his cross — ‘• My son, give nie thine heart V ’

We can only however broadly sketch the course of private communication with catechumens. Its shaping into a more distinct and applicatory form will vary, more or less, in every instance. We come into contact with ininds cast into different moulds, or minds similarly constructed, but passing before us, in different stages of ignorance or of enquiry, of resistance or of yielding, to the influence of the Gospel. In large numbers, where it would be nearly impracticable to insulate each particular case, we might form classes with advantage, after short individual converse; and thus retain, in a great measure, the familiar mode of instruction.’ With educated minds perhaps the use of the pen might supply an useful medium of communication, in requesting written replies to a series of explicit and searching enquiries.

Many of us feel some ditRculty in ascertaining the precise qualification intended by the church for this holy, but, alas! too often profaned, rite. The sixty-first canon is express — that we take especial care that none be presented, but such as we know are fit.* Now, if this canon be explained according to the letter of the

in fervent prayers, that he would accept the sacrifjce, and receive and keep them for his own.’

‘This was the plan of IMr. Robinson of Leicester, in his extensive sphere. His ‘Confirmation season’ (his biographer informs us) ’ was one he particularly valued, and had reason to esteem as his choicest seed-time. He prepared his congregation for it by sermons: he collected the young people, arranged their names, insisted upon their regular attendance, as a condition of giving them a certificate, and addressed a sort of family lecture to them on the Church Catechism, which he accompanied with solemn and earnest prayer, during five or six weeks before the bishop appeared. In this interval he would talk with some of them familiarly, but seriously, in small parties; with some separately in his study; to all he made a present of his excellent little tract on the subject: to all he gave special and appropriate exhortations from the pulpft; to all he showed himself the faithful shepherd, leading his flock %vith great solemnity on the morning of the service, praying, exhorting, and at length presenting them, with his own hands, to his superior, and to his superior’s Lord.’ Life, pp. 335, 336.

2 Thus Abp. Seeker gives the spirit, not the letter of the canon. (Charges, p. 55.) The Words of the canon are, ’ that none shall be presented to the bishop, for him to lay his hands upon, but such as can render an account of their faith, according to the catechism in the said book contained.’ The rubric in the Catechism respecting Confirmation, more accords with the letter of the archbishop’s words, and probably was in his mind — ‘All •och as he shall think Jit to be presented to the bishop to be confirmed.’ mandate to the sponsor in the baptismal service, the fitness for Confirmation would seem only to imply an acquaintance with and instruction [loltether injluejitial or not) in, the Catechism. This line would include every species of the ungodly, while living in the habitual indulgence of wilful and flagrant sin. But that our church, in requiring ’ an account of the candidate’s faith,’’ combined with a capacity to ‘answer to the questions of the Catechism,’* a practical acknowledgment of the baptismal obligation, is sufficiently evident, both from the fearful profanation, which must result from a literal adherence to the mandate, and from the judgment of some of her most accredited authorities. ‘I must entreat you,’ (as Seeker charged his clergy) ’ to endeavour, that none be brought, but those who (to speak in the language of the Rubric,) are come to years of discretion, who have learned, not the words only, but in a competent degree, the meaning of what was promised for them in baptism; who can say with seriousness and truth, {lohat surely else they ought not to say at all,) that ’ in the presence of God and the congregation, they ratify and confirm the same in their own persons.’ Bishop Burnet speaks most plainly and admirably to the same point.’

This concurrent decision of these authorized guardians of our church, deservedly of great name among us, must be deemed satisfactory. It needs only be added, that the compliance with the letter of the mandate gives plausible ground to the objections of Dissenters; is utterly inconsistent with the spiritual character of our church, and the spiritual engagements she requires from her members; and reduces the ordinance of Confirmation to an empty ceremony, productive of no possible benefit to the persons confirmed, and bearing only the stamp of wilful falsehood and solemn mockery, insulting to the presence and house of a holy, jealous God.

The difficulty however that is often and painfully felt, of complying with the literal requisition of the Church, will be materially diminished, by a decided course of applicatory instruction. As the affecting result of this experiment — At the commencement of the course, all the catechumens were constant in their attendance; but, as the subject gradually opened before them, and was brought into individual and grappling contact with their consciences, the numbers gradually diminished, (as in Gideon’s army, though indeed not in the same fearful proportion,) until they had dwindled down to one half of their original body. The “mixed multitude”

1 See the words of the canon quoted above.

‘Preface to Confirmation Service, and rubric appended to the Catechism.

‘Seeker’s Charges, p. 53. Pastoral Care, chap. viii.

began to find the gate too strait, and the way too narrow, for their pleasure?, self-indulgence, and habits of sin; and retired from the course. They perceived that they had altogether mistaken the matter; and that, what they had conceived to be only a decent form, or perhaps a day of mirth, involved a profession, which, in common honesty, they dared not make, and obligations which they had neither desire nor purpose to acknowledge. And though they were repeatedly warned, that the declining of the public profession still left these obligations in their full force; yet they had not the hardihood to venture upon the solemn aggravation of hypocrisy in the profession, without any possible benefit to be expected from it. They were often indeed assured of the earnest desire of their 3Iinister for their Confirmation; while he felt it incumbent upon him to explain to them its real nature and importance — as the ratification, ’ with their own mouth and consent, openly before the Church,’ of their baptismal engagement of renunciation, faith, and obedience. If they were willing ’ to confirm this promise in their own persons,’ it was equally his duty and privilege to encourage them. But if they were in heart and life unwilling, would they dare to present themselves to the bishop with a falsehood in their mouths; the guilt of which would be in no degree diminished by the awful fact of a multitude uniting with them in it; but rather would be aggravated by every circumstance of the occasion, by the light and knowledge which made it wilful; and by the presence of GoJ in his own house, with the Minister and representatives of his church? This close deahng with their consciences would need little exercise of our prerogative. Though we should admit indeed the imputation of discouraging their wishes and intentions: yet the responsibility of declining the profession will be entirely their own.

Yet our system would be widely different, not only with the more encouraging cases, but also with the first dawn of hope upon discouragement. Here we would imitate our Master’s merciful tenderness to “the bruised reed and the smoking flax.” But with the careless, the more respectable (still remaining unintelligent or unimpressed) and even with many of the doubtful, this treatment may be pursued in perfect consistency with Ministerial tenderness, though not indeed, (in some instances more especially,) without some personal conflict, and probably some Ministerial cross. We would ever hold out invitation to the last stage of enquiry, lest we seem to prescribe limits to the grace of God, and hinder, as far as men can do, the operation of his own work, by want of considera* tion, patience, and love.

The difficulties however in the right treatment of Confirmation are often exceedingly great. They begin in our own bosoms; they belong to the various motives operating with catechumens, their different states of mind, the conflicting opinions in our parishes especially among Dissenters, and perhaps also among our own brethren; and even if none of these things embarrass us, there is the pain of possibly dismissing any, tlmt may possess the latent germ of true piety; and of admitting neutrals — those of whose cases we can form no decided judgment. Truly the season calls for special prayer; that power and wisdom may be given to us to lay bare the heart of the candidate to his own eyes; and that, seeing our path clearly, we may act to our satisfaction, and to his conviction.

The proper age for Confirmation has been variously determined. In England, during the reign of Popery, it was five years of age. The Council of Trent appointed between seven and twelve years. Another Council at Milan forbad the confirming of any under seven. This requisition was consistent with the true genius of popery. It was, like their six other sacraments, an opiis operatum upon passive agents. Calvin determined the age of ten, an age usually far too young for intelligent sincerity or profession. Our church has more wisely marked the time indefinitely — ’ come to the years of discretion,’ an era, which must vary in some degree according to natural capacity, and opportunities of instruction and preparation. Few reach this era before the age of thirteen, and not many so early.

We must deeply regret, that Ministerial unfaithfulness should give plausible pretext for Dissenting misconceptions, as to the nature and value of this ordinance. But that “eye” must “be evil” indeed, that cannot distinguish between a rite, diligently improved as a sign and means of self-dedication, and the same rite left to its own nakedness, unconnected with Christian instruction or Christian motives; and therefore — -from Ministerial neglect — not from luiscriptural superstition — made an occasion of afifronting mockery to God under the shadow of a reasonable service. Is there no difference between a promiscuous multitude, gathered — like the assembly at Ephesus, “the more part of whom knew not wherefore they were come together”’ — and between a “little flock,” duly instructed in the nature of their obligations; and coming to the

I Acts xix. 32.

38G VIEW OF THE CHRISTIAN MINISTRY:

house of God to testify their public and willing surrender to the service of their Saviour? Methinks candour would forbear to condeum, where it could not wholly accord, and would forgive the mode in the approval of the end, and would be ready to say — “The blessing of the Lord be upon you; we bless you in the name of the Lord.”’

We add a suggestion on the importance of keeping alive the impressions of the season in our subsequent Ministry. Much anticipated blessing has often been lost from the neglect of ‘“‘stirring up the minds” of the conflrmants, from time to time, “by way of remembrance.” Would it not be desirable occasionally to address them from the pulpit; to probe and encourage them in private conference; and to assemble them periodically for the pupose of a renewed, systematic, and self-examining exhortation, to an habitual and consistent fulfilment of their obligations?

As a ‘mere ceremony nothing can be more unmeaning, or we may say, more profane, than Confirmation. As an ordinance seriously considered, and conscientiously improved — its successive eras add living members to our churches. But if not a single instance of visible blessing had been vouchsafed, yet the opportunities then specially afforded, of exciting a spirit of prayer for the rising generation; of bringing the grace and mercy of the Saviour into more immediate contact with their understandings and aifections; and of detailing before them a more explicit exhibition of their solemn and unchangeable obligations, cannot be wholly unproductive of a blessing to our own hearts; and may be confidently expected to produce an ultimate and abundant harvest in many unpromising cases.

A memorandum book to enter minutes of conversation with catechumens would afford many useful and interesting recollections. — The following may furnish a sample: —

The approach of A. B. to Confirmation gave me from the beginning unmixed uneasiness. My conversations with him, from time to time, elicited no satisfactory evidence of true penitence. The character and habit of his mind were decidedly, though not grossly, worldly; and therefore the profession of renunciation of the world in entireness and sincerity was probing, the specific application of the baptismal vow to his individual case. He professed increased seriousness of mind, and a readiness to give more consideration to the subject of religion; but the intention of buying “the pearl of great price” at the cost of “selling all that he had,”* I fear,

I Psalm cixix. 8. Matt. liii. 45, 46.

had never found a place in his heart. I entered into the subject with him in close conversation, entreaty, and prater. ‘Are you willing to stand to this profession to renounce all that this world ofiers for Christ?’ He was afraid — not all: he was willing to give up some things, but he could not say more. I told him that some, and not all, meant nothing: that an unreadiness to forsake all made it doubtful, hether there was a real desire and sincere intention to yield any thing; as that “faith,” which alone could enable him cheerfully to make one sacrifice for Christ, was “the victory that overcometh the world”’ in every form of temptation in which it could present itself. I should have spoken to him differently, allowing hesitation and conflict in his mind, had I felt any reason for hope, that the germ of Christian sincerity, even in its weakest influence, was hid in the ground of his heart. He hoped indeed that he might be different some future day; but at present he was not prepared to come up to the requisitions of the Gospel. Either he had not counted the cost; or he was not willing to abide it. His faint resolutions derived all their strength from his own resources; and were wholly unconnected with a sense of helplessness, and dependence upon strength from above. It was therefore easy to determine their character, and to predict their failure.

Another case (of the same character, and with the same melancholy issue) was that of C. D. a wild and careless lad, whose mind had hitherto been undisturbed with the most cursory thought of religion. The world was every thing with him; all his care, all his employ, all his delight. Eternity, with its infinite momentous stake, had been wholly disregarded. Confirmation, in his view, was a thing of course. Several of his family had gone to the last Confirmation; and he was old enough for the present; and the repetition of his catechism was all that he conceived would be required. I endeavoured to impress serious conviction upon his conscience; but could only obtain a promise, that he would turn the matter over in his mind. Some slight impressions however were made by repeated conversations. As the time drew near, 1 endeavoured to bring his mind to a crisis. He told me, that he was willing to be confirmed; to which I replied — ’ 1 am glad to hear it, if it be really true that you wish to confirm your baptismal vow, and really to renounce the devil, the world, and the flesh. But you must understand the m&aning and seriousness of this determination. Confirmation is a promise you are going to make — or rather to renew — to God. You are going to promise great things — things, which,

‘John V. 4, 5.

if you perform them, will make the world wonder. You are going to promise the great, holy, heart-searching God, that you will, from this time forth, for ever renounce, forsake, and abhor the devil and all his works; sin of every kind, of every degree, whatever your conscience tells you to be wrong; and that you will resist with all your might whatever temptations have hitherto overcome you. These are great things for you to promise.” I doubt,’ (said he) ‘I am not fit: I had rather not go.’ Not at present taking notice of his hesitation, I proceeded — ‘You are in the world from morning to night; Satan puts every temptation in your way — sin, the neglect of God, the neglect of his word and prayer; your companions draw you as far as they can from every serious thought about your soul, your Saviour, or eternity. Now you are going to promise, that, when you meet them to-morrow, you will strive against them as far as you can; and, if they will not hear you, that you will turn away from them. This is a part of the meaning of Confirmation. Is this your meaning V ‘I think,’ (said he) ‘I had better not go.” I do not wholly discourage you from going. If you can go without telling a falsehood, it will be a blessing to you. But to profess and promise to God in his own house what you do not mean to perform, would be the most wicked falsehood you could utter. Did you know that it meant all this?” Nothing near so much.” Now’ (said I) ‘I do not wish to frighten you, but it is so dreadful, to go blindfolded, and ignorant of the promise you are about to make. In your business you never promise in this thoughtless way; and this is by far the most serious business you ever took in hand.” Yes indeed, I begin to see it is; and I think I had better give it up.” I do not recommend you to give it up to-night. You have not asked God to teach you. He is waiting for the first turn of your heart to him, if you will but seek him. Let me show you in the parable of the prodigal a picture of God’s love and readiness to welcome you.’ He listened with considerable attention, and at length said — ‘I should like to go; but I think I had better not, if I am not fit.” I think so. Only remember, that unfitness for Confirmation is unfitness for death. And how awful to be called into eternity in this state of unfitness! How awful to be growing more unfit every day by neglecting these things! Do not despise this precious gift. It is worth all that you have in the world — it is the pearl of great price — worth ten thousand worlds, if you had them to buy it.” Yes, but it is such a very strict thing.” And you must expect to find it so. You never can be religious without a hard stiuggle. Could you bear what the world will say? to have all your old companions joining” the laugh against you T He gave rae no answer, and I continued — ‘Let me tell you, how much happier it is to serve God than to run after the world: at least let me persuade you to make the trial. God has more to give you than the world; and if you will but ask him — “He giveth liberally, and upbraideth not.” Now have you really ever asked him?” I think I have prayed lately; but I doubt, not with all my heart.’ I continued at some length, showing him his state of guilt, helplessness, and unbelief — his need of a Saviour to bring him to God — the only way to give up the world, and choose the service of God, by faith in Jesus Christ. His conscience was evidently under the temporary power of conviction; but he could not make up his mind to the cost. The chains of sin and Satan were too strong to be broken by faint and unproductive convictions.

E. F. in the Sunday School. Happily for herself — not gifted with fluency of utterance: but the little that was elicited by patient questioning, seemed to bear the genuine stamp of the language of the heart. ‘How do you feel now about being confirmed V ‘Not by a great deal, as I could wish.” I suppose you feel it a great thing to do: would you wish not to be confirmed?’ ‘No — I wish to serve God.’ ‘And what good do you expect it will do you T ‘None at all, except I go with a true heart.” What does Confirmation mean?” The giving up of the heart to God.” But were you not given up to God soon after you were born?” Yes, when I was baptized.” Then why do you want to be confirmed V ‘To give up myself to God!” It will cost you a good deal: there is so much to be given up first. Would you give your heart wholly to God?” I will try.” Is there nothing in the world that you love so well as God V ‘I do not think there is.” But can you ever perform these great things that you are going to promise?” Not without God’s help.” But to whom does God give his help?” To them that ask him.” But what hope have you of God’s help?” Because he has promised.” And why did God promise it to you?’ * Because Jesus Christ died for sinners.” Now you will promise to renounce all that the devil, the world. and your own wicked heart tempt you against following the word of God; which of these three do you find to be the hardest?” I think I find my heart the greatest trouble.” And how do you expect to overcome?” By faith, by believing in Jesus Christ so as to love him.” What are the Articles of the Christian faith?” All that the Bible tells me of Jesus Christ.’ ‘And do you really believe all that you read about him?’ ‘I hope I do, but not enough.’ ‘Do you believe io him, so as to try to seek him T ‘I hope I do, but not enough: I wish I did.” What do you think of God’s commandments? Do you think you can keep them?” By God’s grace I will try: I find them very comfortable.’ — There was little enlargement of mind, but hopeful signs of the guidance of the Spirit of truth. Monosyllables, however, that in other instances betoken only a cold and unmeaning assent, in her case evidenced at once the timidity of her character, and the sincerity of her profession.

We have only to recommend the seahng of Confirmation engagements at the Sacramental Table; not always as an immediate consequent, but as connected with a due preparation, and a competent judgment of Christian intelligence and sincerity. Nothing indeed can be more injudicious or more injurious, than hurrying young persons, immediately after Confirmation, to the Lord’s Table; as if we might dispense with all scrutiny of their profession, and all intelligent preparation for that solemn ordinance. Where their consciences are not benumbed in formahty or indifference, this rash decision has usually issued in a heartless profession, characterized by indolent unavaihng regret. We would not indeed wilfully err on the other extreme, and expect every thing to be quite satisfactory — “We wish their perfection,” but we must not wait for it; nor should we debar them in almost the lowest gradation of sincerity (for what more had the Apostles at the original institution of the supper?) from an ordinance, which, by fixing them in communion with the Church, is most helpful to their establishment in the Gospel.’