ANOTHER evil, which threatens the welfare of our churches, is the neglect or abuse of catechetical instruction. Catechising is one of the best and most approved methods of teaching children the principles of religion. No other method has ever been found so well adapted to the state of the youthful mind. Christian catechisms have been the successful means of conveying from one generation to another the saving knowledge of the gospel. The general neglect of this mode of instruction forebodes incalculable injury. A family is a seminary of church and state, Unless children are educated in the nurture and admonition of the Lord, they are likely to grow up in ignorance and vice. What, in a moral view, will distinguish them from the heathen, if they are left without gospel information? Every parent is obliged, by the express command of Scripture; by the solemn vows which he makes, when he offers up his children in baptism; and by those affections which tenderly bind him to their welfare, to instil into their minds the princi ples of Christian morality and piety. And as this is so impor tant and difficult a duty, the indi vidual members of the church, and the church, as a body, ought to do what in them lies to assist parents in discharging it. But through the inattention of pafents and of churches to this great duty, there is little ground to expect that our youth will be a generation to seck the Lord. L But there is something more than bare neglect. An evil, formerly unknown in New Eng land, has been lately introduced into, the mode of catechising. It is obviously very desirable, that there be a général uniformity in the method of instructing youth. The importance of this must be felt by all who consider, that unity of faith among Christians is intimately connected with the honour of Christ and the prosperity of his church. It is to be expected, that the mode of instruction will have a powerful influence on the youthful mind. Children, who are instructed in the peculiar sentiments of Christianity, and see the happy effect of those sentiments exemplified in the lives of their parents, are under advantages to receive the most valuable impressions. They will be strongly guarded against the danger of licentious opinions, and, after they come to maturity of understanding, will be likely to embrace the truths of revela tion. The earlier they afe taught the principles of religion, the better will they ultimately understand them, the more perfectly remember them, and the more constantly and deeply feel their influence. How highly important, then, that the mode of juvenile instruction should comprise the system of divine truth. And as there is, and can be, only one such system; as, the particular method of stating it will probably produce such durable effects on the mind; and as it is so necessary to the harmony of believers and the peace of the church, that the same sentiments on religious subjects should generally prevail; it is evidently of much consequence, that there be a general uniformity in the mode of instruction. Religious education ought to rest on the same foundation, to proceed on the same principles, to be regula ted by the same maxims. Now there is no way, in which this uniformity can be preserved so effectually, as by the general adoption of the same catechism for youth, and the same confes, sion of faith in the churches. But it is a question still to be considered, what catechism shall be adopted? This leads directly to an inquiry concerning the essential properties of a good Christian catechism. lightened, unsanctified reason discovers. But a catechism, professedly constructed on Christian principles, and designed to instruct the rising age in the truths of the Christian religion, must be exceedingly defective, if it do not contain the peculiar doctrines revealed in the gospel. Suppose it is free from error, and contains much moral and religious truth. Yet, if it want those truths, which distinguish the evangelical revelation, it deserves not the title of a Christian catechism. It is indispensable in a Christian catechism, that it exhibit those views of God and his law, of the inoral condition of man, of the character and work of the Redeemer, and of the method of salvation by grace, which compose the essence of the gospel, and make the Christian féligion what it is. J Secondly. A Christian cate chism ought to be composed 'in plain, definite, precise language. Being designed to convey in! struction to people in general, it On this subject it is a remark should be written in language which first occurs, that a Chris- which they can understand. Be tian catechism ought to contain all ing designed to convey instruc the distinguishing doctrines of the tion on subjects, which are most gospel. If the Christian revela- weighty in themselves, and which tion is designed to make known it is of infinite importance that any truths not taught by the all should rightly apprehend, it light of nature; to exhibit those should, in every part, be extruths should be a primary ob- pressed definitely, and with preci ject of a Christian catechism. A sion. The words employed philosophical catechism may should be such, as will give a properly be restricted to philo- complete and exact idea of the sophical truth. A political cate- truths under consideration; chism may extend no further such, as will clearly mark their than political principles. A cate- finants, so that they may be neithchism formed merely by the aid er stretched to any excess, nor of unenlightened, unsanétified confounded with different senti reason, we expect, will comprisements. Every thing, in short, those truths only, which unen- should be so expressed, that the attentive, unprejudiced reader shall apprehend neither more nor less, than what is meant. Thirdly. A Christian catechism ought to be of a suitable length. If it be too long, it will encumber the memory; if too short, it will want some material part. Fourthly. If a catechism possess the above mentioned requisite qualities, the longer it has been approved by the Christian world, the more highly should it be esteemed. A catechism may be so constructed, as, on its first appearance, to meet the unqualified approbation of wise and good men, while at the same time it will not endure a thorough trial. Long experience often discovers defects, which were concealed from the most discerning eye. If, therefore, a catechism, in addition to other requisite properties, has been sanctioned by experience and derives authority from its antiquity, it is the more strongly recommended to our confidence. Now let us examine, by these rules, the Assembly's shorter cateshism, and see whether it is not a composition of superior merit. It seems, indeed, unnecessary to bestow encomiums on that, which so manifestly carries its own recommendation. "Gold needs no varnish, and diamonds no painting." Yet it may be useful, in these infected times, to recal the public attention to those excellencies of the catechism, for which it deserves the countenance of all who love the interest of evangelical truth, but for which we expect the enemies of the truth will endeavour to overwhelm it with infamy. In the first place it is recom. mended by its fulness. Of all human composures of such a moderate length, the catechism contains the most complete summary of Christian knowledge. In this we find, either more or less explicitly, all the great doctrines of our holy religion. There is scarcely one truth of importance, which is not here asserted. Those truths especially, which relate to salvation by Jesus Christ; those truths, which are the glory of the gospel, and constitute the main object of our faith and joy; those substantial truths, which tend savingly to enlighten our minds, and to purify our hearts and lives, are held forth in their divine beauty and glory. Although the catechism was composed more than a hundred and fifty years ago, it is remarkably accommodated to the present state of religion, and fitted to counteract the errors which now prevail in the world. By this means it conduces more to the necessary information of the people, than many large volumes on divinity, Its language is plain, definite, and precise. Considering the mysterious nature of many gospel truths, and the ambiguity and sophistry, which have been artfully associated with theological expressions, we have reason to admire the perspicuity and precision of the catechism. It utters nothing in dark or unintelligible phrases. It leaves nothing indeterminate or doubtful. It cautiously shuns those intricate and metaphysical terms,' which often perplex divinity, and furnish to the bulk of mankind perpetual occasion of division and strife. Should it be objected against the catechism, that it is above the understanding of children; we answer; the reason of this must be sought, not in the obscurity of the sentiments or expressions in. the catechism, but in children's mental incapacity. No catechism can convey clear and adequate ideas to their minds before they are capable of receiving them. Still every one who well considers the nature of mankind, especially of children, will readily see, that it is both important, and necessary to their intellectual and moral improvement, constantly to direct their attention to things above their reach, and lay in their retentive memories an early foundation for their knowledge and faith, when years shall mature their faculties. As to the length of the catechism; it is a circumstance to be noticed with pious gratitude, that so many momentous truths are contained in so short a compass. It is of such a moderate length, that it may be often perused by all, and, with little labour, fully committed to memory. The catechism is peculiarly recommended by the manner in which it was introduced, and by the testimony of long experience. It was, with great labour, and fervent prayer, composed by an assembly of more than a hundred divines, eminent for extensive learning and Christian holiness. After being agreed upon by that large and respectable assembly, it was most seriously examined and approved by the general assembly of the church of Scotland. With such care was it received, as a directory for catechising. Its excellence has been more and more appar ent, the longer it has been used. It is believed, that no volume of human composure has been productive of so much good. What a distinguished instrument has it been of promoting among men the saving knowledge of divine things! What a precious seed planted in the youthful mind, yielding in their season the excellent fruits of wisdom and goodness! What a permanent treasure, abundantly enriching the church of God from generation to generation! The testimony of ages stamps it with unspeakable value. There is no composition of the kind, possessing so many recommendations; none which, in the most important respects, will bear comparison with this. The Assembly's shorter catechism, therefore, is evidently entitled to the universal approbation of Christians; and, while no other of equal merit is offered, ought to be resolutely supported by ministers and churches, as a directory for the instruction of the rising generation. The same rules, by which we determine the excellence of the Assembly's catechism, show that most of those catechisms, which are obtruded upon the world at this day, have little or nothing to recommend them. Their novelty may, indeed, be thought a recommendation. But this, on impartial inquiry, will be found a circumstance greatly to their disadvantage. Prudently to reform abuses and make valuable improvements is always a good work. But a spirit of innovation, which is justly accounted so hazardous in political affairs, is infinitely more hazardous in religion. He, that leads the way, must be responsible for all the mischief, which he directly he directly brings upon the church, and, in a measure, for all which will be occasioned by others following his example." If men would introduce a new catechism, it becomes them to present one, which deserves to be preferred before the Assembly's. Let us, then, examine the catechisms, which have been lately poured upon the land. What do we find, that entitles them to public regard? On almost every great subject of revelation, we meet either palpable error, studied ambiguity, or total silence. And it is often the case, that those divine truths, which seem to be held forth, .... It may be thought that some remarks, here made, are injuri. ous to the character of the pious Dr. WATTS, who composed and published several catechisms for children; and his example may be urged, as justifying the conduct which we have taken the liberty to censure. But it will be found, on inquiry, that our remarks imply no censure of Dr. WATTS. He entertained the highest esteem for the Assembly's Catechism, and never meant that it should be superseded by any which he composed. His views are satisfactorily learned from the following quotations. He lays it down as his first rule for composing catechisms for children, "that different catechisms be composed for different ages and capacities, each of which should contain an abstract of Christianity, or a view of our whole religion in miniature. In the first of these all the questions should be as short, plain, and easy as possible, for young children; and others should be gradually more large and full, and enter a little further into the things of God, which they should learn according to their increasing age, and the growth of their understanding; and the last of them may be, that comprehensive system of Vol. II. No. 6. M are either half expressed, or distorted and misapplied. How great the inconsideration and rashness, if not the criminality of those, who endeavour to substitute, in the place of our excellent catechism, other models of instruction, which, comparably, have scarcely a shadow of excellence! How can we reflect upon it, without a mixture of grief and indignation, that so many covert, and so many open measures should take place, which have a direct tendency to create a disesteem and neglect of such an excellent form of sound words; particularly, that ministers of God's word should be so forward to supersede it entirely, when the cause of gospel truth .... Christian religion, which is commonly called the Assembly's Catechism." Again, he says, "All that I presume to propose to my friends is, that the Assembly's Catechism might be put into the hands of children when they are grown up to twelve or thirteen years of age, or more, and that there might be some shorter and easier forms of instruction provided for young children, to lay the foundation of the knowledge of religion in their tender minds, and to train them up by degrees till they are capable of using the Assembly's Catechism with understanding and judgment." The plan of instruction proposed by Dr. WATTS, is deemed worthy of high regard. But let it be well considered, how different his design was from the design of others, who pretend to imitate his example. He viewed the Assembly's Catechism as holding the highest place in the best scheme of catechetical instruction. He had no idea of doing any thing to set it aside, or to sink its credit; but wished that it might be used, after some easier forms, to perfect the religious education of children. How different the object of those, who wish, either gradually, or at once, to exclude it from the scheme of religious education. |