the more difficult terms and doctrines of Christianity; Scripture proofs of the three Church Creeds; and Scripture principles of the duty of conformity to the established Church. I have made the grounds of conformity to the established Church introductory to the other parts of the book, because a just sense of that duty is greatly conducive to a rational and permanent adherence to the established doctrines and ordinances of the Church. The subject, which I have, in this introductory exercise, endeavoured to reduce into a practical form, has been hitherto * little eultivated as a part of popular and elementary instruction. That it has been so long neglected, is a matter of serious regret. For there is good reason for thinking that ignorance of its principles has greatly contributed to those unhappy secessions from the Church of England, which were productive of many and great evils in the two last centuries.

"Few persons, it is to be feared, are early enough acquainted with the nature, constitution, and duties of that one, holy, Catholick Society, of which they become members by being admitted into the Church of Christ. And much the greater part of the community (especially they who are most easily led into "Factions and Schisms,"+) if they are not taught it early, ( I will not say, can never be taught it at all, but certainly) can never so well be taught it in any subsequent period of their lives. In the early part of life, and during the habits of domestick and publick education, may best be laid the foundation of a rational attachment to the established Church, that is, an attachment arising, partly, from the knowledge of the origin and constitution of the Church of Christ, and partly from right perceptions of the various and comprehensive obligations of Christian charity, the best and firmest ground of civil and religious duty..

The Dissenters have their Catechisms on the principles of Non-conformity, and the duty of Separation. But Christian charity, which, besides its other requisites, implies order, unity and obedience, is altogether at variance with separation and nonconformity. The instruction of the young and ignorant in the unity of the faith, and of the knowledge of our Lord Jesus Christ," is a most weighty and responsible duty. And we ought to be thankful to Providence, that while our professional duty engages us to inculcate and promote conformity to the established Church, we have it in our power to rest our instructions on

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* I know of only one tract upon this subject written with a view to form a part of early education, and that is, Jones's Churchman's Catechism.

+ Through neglect and disuse of the liturgy, "many people have been led into factions and schisms, to the great decay and scandal of the rcformed religion of the Church of England, and to the hazard of many souls." (Statute xiii. & xiv. Car. II.) † Eph. iv. 13.

the

the great principles of Christianity. Sincere Christian fellowship is the surest criterion of true Christian faith. To accustom men therefore to learn from the Scriptures, that the Church of Christ is one great family, which ought to be distinguished for nothing so much as for Christian love and concord: to convince them that the laws of our country require us, as good subjects, to live in uniform communion with the Church of England; and that the laws of the Gospel oblige us as good Christians, to "keep the unity of the spirit in the bond of peace," for which express end the Church of England is by law established;† and moreover to warn them of the great sin of Schism, and the anti-christian effects of dissension and disunion:-To do this, we may be sure, would be to promote the best purposes of the Christian Church; to endeavour it, therefore, in the spirit of love and charity towards our dissenting brethren, is our bounden duty,

"It is evident, then, that a very important part of Christian knowledge is the knowledge of the nature and constitution of the Church of Christ, and of the duties of church fellowship and Christian unity, The first principles of this knowledge enter intimately into the first lessons of Christian duty. It is therefore incumbent on us, stewards and ministers of the Gospel, to see that the people committed to our charge, especially our poorer brethren, be not left ignorant of so essential a part of the knowledge and duty of a Christian, Ignorance is the foundation of schism: ignorance of the great duty of Christian unity, and the great sin of dissension and disunion. It is ignorance which exposes men to be "carried about with every wind of doctrine;" and to be confounded by " oppositions of science falsely so called."

As in all other parts of learning, so in this, much must depend on the method of instruction. In the following outline of a course of religious education for the poor, I give you, what appears to me an easy and practicable method.

1. FOR CHILDREN FROM THREE TO SIX YEARS OLD.

The Apostle's Creed,

The Lord's Prayer.

The Ten Commandments,

Selections from the Scriptures,

The Whole of the Church Catechism,

II. FROM SIX TO EIGHT.

The Church Catechism reduced to short Questions and Answers.
A very short History of the Bible, to be learned by heart,

* But the greatest of these is charity. (1 Cor. xiii. 13.)

+ See the several Acts of Uniformity.

The Nicene Creed.

Selections from the Scriptures.

The Epistles and Gospels of the Liturgy.

The Duty of Conformity to the established Church.

III. FROM EIGHT TO TEN.

The Church Catechism, with an Explanation of the more difficult terms and doctrines.

Scripture Proofs of the Apostles' and Nicene Creeds.
Sellon's Abridgement of the Holy Scriptures.
Evidences of the truth of Christianity.

Selections from the Scriptures.

The Duty of Conformity.

IV. FROM TEN TO TWELVE.

The Church Catechism and Explanation.

The Athanasian Creed.

Scripture Proofs of the three Church Creeds.

Sellon's Abridgement.

Evidences of the Truth of Christianity.

Selections from the Scriptures.

The Duty of Conformity.

of publick and private Prayer.
of keeping holy the Lord's Day.

The Whole Duty of Man.

V. FROM TWELVE TO FIFTEEN.

The same reading as in the preceding period. To which should be added

The Duty of Confirmation, and

of attending the Lord's Supper.

What may be further necessary to complete this Outline, I leave to your experience and judgment to determine.

May God give his blessing to the discharge of all your duties; and reward it with the everlasting recompence, which he hath promised to those, who devote themselves to the salvation of their fellow-creatures.

I am, Reverend Brethren,

Your affectionate Friend and Brother,

Durham 1804.

T. ST. DAVID'S.

We could heartily wish that what is taught in Sunday Schools might never exceed what is supplied in this correct outline.

The "Introduction on the Duty of Conformity," has our complete assent, and unqualified approbation. It is divided into Sections. 1. Church Catechism, what, and

by

by whom to be learned. 2. Definition of the Church. 3. Scriptural Description of the Church. 4. Its Origin, Constitution and Perpetuity.-We insert, beginning with this Section, and ending with the 14th, a specimen of the work.

to

§ 4. ORIGIN, CONSTITUTION, AND PERPETUITY OF THE

CHURCH.

Q. By whom was the Christian Church first founded?
A. By Christ our Saviour (Matth. xvi. 18.)

Q. Who were appointed by Christ to preach and baptize?

A. The Apostles. (Luke vi. 13. Matth. xxviii. 19.)

Q. What were the Persons called whom the Apostles appointed' govern the Church and administer its ordinances?

A. They were called Bishops, Priests and Deacons*.

Q. How long has the Church been so governed?

A. From the time of the Apostles for fifteen hundred years there was no Christian Church without a Bishopt.

Q. Did not Christ promise thut his Church should last for ever? A. Yes. To the Apostle Peter he said, “ I say also unto thee, thou art Peter;" (which word in Greek means a rock;) “and upon this Rock I will build my Church; and the gates of hell shall not prevail against it." (Matth. xvi. 18.)

Q. What is meant by the words " upon this Rock?"

A. "Upon the foundation of the APOSTLES," of whom PE-, TER was one. (Eph. ii. 20.)

Q. Did not Christ promise to the Apostles, and to the Church for ever, his perpetual presence and protection?

A, Yes: to his Disciples he said, “ Where two or three are gathered together in my name, there am I in the midst of them," (Matth. xviii, 20.) And to his Apostles he said, immediately before his Ascension into Heaven, " Lo, I am with you alway, eyen unto the end of the world." (Matthew xxviii. 20.)

§ 5. SUCCESSION OF THE CHRISTIAN MINISTRY.

Q. Did not Christ give to his Apostles the same authority which He received from his Father?

A. Yes. He said to them, "As my Father hath sent me, even so send I you," (John xx, 21.) "He that receiveth you, receiveth me." (Matth. x. 40.)

Q. Did not the Apostles commit to those, whom they had entrusted with the Government of the Church, the same authority which they received from Christ?

*The three orders and offices were distinct in the days of the Apostles their titles were not equally so: but the certainty of a fact may well supersede all dispute about a name.

+ See Whitby on 1 Tim, iii. 1. and his Preface to the Epistle to Titus. A. Yes.

*

A. Yes. As Christ had given authority to the Apostles, so the Apostles gave authority to Timothy and others. (1 Tim. iv. 14. 1 Tim. v. 22. 2 Tim. i. 6. Tit. i. 5.)

Q. Did not Timothy, so commissioned, deliver the same authority to other "faithful men?"

A. Yes. (2 Tim. ii. 2.)

6. SPIRITUAL AUTHORITY OF THE CHRISTIAN MINISTRY.

Q. From whom, do you say, is derived the Commission to preach and baptize, and perform the several duties of the Christian Ministry?

A. From Christ and his Apostles, and the “faithful men," to whom this charge was, in perpetual succession, by them committed. (2 Tim. ii. 2.)

Q. May any one undertake the duties of the Christian ministry without such authority?

A. No. "No man taketh to himself this honour, but he (only holds it) that is called of God, as was Aaron.” (Heb. v. 4.)

$7. OF THE INWARD CALL, AND OUTWARD ORDINATIÓN,

TO THE MINISTRY.

Q. Aaron was called of God; but by whom was he ordained? A. He was publicly ordained to his office by Moses. (Lev. viii. 5--12.)

Q. How is any one called of God?

A. By the Power of the Holy Spirit disposing and enabling men's minds to all good works.

Q. Is an inward call to the Ministry sufficient without the outward ordination?

A. No. Aaron was called of God; but he was publickły ordained by Moses.

Q. May not persons think themselves called of God, when they

are not so called?·

A. Yes. St. John says, "Beloved, believe not every spirit, but try the spirits, whether they are of God: because many false prophets" (that is, false teachers) "are gone out into the world." (1 John iv. 1.)

Q. Did not St. Pant enjoin Timothy, the first Bishop of Ephesus, to be cautiouss whom he ordained to the Ministry?

A. Yes. He says, “Lay hands suddenly on no man,' (1 Tim. v 22.)

Q. Who are now to judge whether the call be of God, or not ? A. The Bishops of the Church, who have public authority given unto them for this purpose (§ 1.) according to the ancient usage of the Church, and the laws of the land. (1 Tim. v, 22. xxind. Article of the Church of England.)