secure them, if possible, from that lamentable depravity into which the lower part of the world is falling; and which it is highly the interest of their superiors, if they would but understand their interest, to restrain and correct.

"As the care of children belongs to their parents and teachers; so doth that of servants to the heads of the families in which they live. And, therefore, it is mentioned in Scripture, by God himself, as a distinguishing part of the character of a good man, " that he will command his household to keep the way of the Lord, to do justice and judgment." (Gen. xviii, 19.) For, indeed, it is a strong and a requisite proof of reverence to our Maker, as well as of kindness to them, and concern for our own interest, to direct them in the way of their duty, or procure them the direction of good books, and good advice; to exhort them to the more private exercises of religion; to contrive leisure for them to attend the appointed solemn ones, which is plainly one part of "giving them," as the apostle requires, "what is just and equal; (Col. iv, 1.) and to see that the leisure, allowed them for that purpose, be honestly employed, and not abused.

"For, after all, the most valuable instruction for servants, for children, for all persons, is the public one of the church, which our Saviour himself hath promised to bless with his presence. (Matth. xviii, 20.) And, therefore, it is a rule of inexpressible moment: 'Gather the people together; men, women, and children, and the stranger that is within thy gates; that

D

he may hear, and that they may learn, and fear the Lord your God; and observe to do all the words of his law: and that their children, which have not known any thing, may hear, and learn to fear the Lord your God as long as ye live.' (Deut. xxxi, 12, 13.)

"Whoever else may fail of doing their duty, we, the ministers of Christ, must not fail to be instant in season, and out of season;' (2 Tim. iv, 2.) to feed the young with the sincere milk of the word;' (1 Pet. ii, 2.) and preach the Gospel to the poor.' (Matth. xi, 5.) It is the peculiar glory of Christianity, to have extended religious instruction, of which but few partook at all before, and scarce any in purity, through all ranks and ages of men, and even women. The first converts to it were immediately formed into regular societies and assemblies, not only for the joint worship of God, but the further edifying of the body of Christ;' (Eph. iv, 12.) in which good work some of course were stated teachers, or, to use the apostle's own expression, 'catechisers in the word;' others, taught or catechised. (Gal. vi, 6.) For catechising signifies in Scripture, at large, instructing persons in any matter, but especially in religion. And thus it is used, Acts xviii, 25, where you read, 'This man was instructed in the way of the Lord;' and Luke i, 4, where again you read, 'That thou mayest know the certainty of those things where. in thou hast been instructed.' The original word, in both places, is catechised.

"But as the different advances of persons in knowledge made different sorts of instructions requisite; s

in the primitive church, different sorts of teachers were appointed to dispense it. And they who taught so much only of the Christain doctrine, as might qualify the hearers for Christian communion, had the name of Catechists appropriated to them; whose teaching being usually, as was most convenient, in a great mea、 sure by way of question and answer; the name of Catechism hath now been long confined to such instruction as is given in that form. But the method of employing a particular set of men in that work only is in most places laid aside. And I hope you will not be losers, if they who are appointed to the higher ministries of the church attend to this also.

"Under the darkness of Popery almost all religi ous instruction was neglected. Very few,' to use the words of one of our homilies, even of the most simple people, were taught the Lord's Prayer, the Articles of the Faith, or the Ten Commandments, otherwise than in Latin, which they understood not;'* so that one of the first steps towards the Reformation, in this country, was a general injunction, that parents and masters should first learn them in their own tongue, then acquaint their children and servants with them: † which three main branches of Christian duty, comprehending the sum of what we are to believe, to do, and to petition for, were soon after formed, with proper explanations to each, into a Catechism. To this was added, in process of time, a brief account of the two Sacraments; Homily against Rebellion, page 6.

+ See Wake's Dedication of his Commentary on the Church Catechism.

all together making up that very good, though still improvable, form of sound words,' (2 Tim. i, 13.) which we now use.

“And that it may be used effectually, the laws of the land, both ecclesiastical and civil, require not only ministers to instruct their parishioners in it, but parents, and masters and mistresses of families, to send their children and servants to be instructed, meaning evidently, unless they made some other more convenient provision to answer the same end. For promoting religious knowledge and practice is not only the express design of all church government, but a matter (would to God it were well considered) of great importance to the state also; since neither private life can be happy, nor the public welfare secure for any long time, without that belief of the doctrines and observance of the duties of Christianity, for which catechising the young and ignorant lays the firmest foundation*.”

Had those truly felicitous observations of the good Archbishop been impressed in season on the minds of those youth whom the confessionalist has known, and does know to have infidel principles, Infidility would not have reached the heights which, to the disgrace · and shame of an enlightened age and people, it hath. Surely it is not owing to the alleged rigour of the Christian doctrine and discipline that our youth themselves appear to wish never to occupy their time in pious exercise. Religion is neither severe, morose, nor harsh. Every proper gratification-proper to be

* Introduction to Lecture 1.

indulged by accountable, rational creatures-it allows to man. The sublimest morality, yet the most agreeable to the nature of human beings, it teaches. The same Secker, whom we have already quoted, (as we have with a charm of sensibility he knew so well to inspire) on the subject of our duties, has this which passage-a passage (let us hope and trust) no Christain, no philosopher, no scholar, and no man, will think to have been written in uncharitableness. It cannot well be mentioned too often, that,' remarks the bishop, 'next to false swearing, false speaking and lying, whether in what we assert or what we promise, is a grievous sin, and hateful to God and man. Though we do not call on our Maker to be witness, yet He is a witness of whatever we say. And it is presumptuous wickedness to utter an untruth in the presence of the God of Truth.' (Psal. xxxi, 5.) It is also, at the same time, very hurtful to other persons; and very foolish with respect to ourselves. For they who lie, to conceal their faults, or to carry their ends, are perpetually found out, disappointed and shamed, for the most part in a very little while; and then, for ever after, they are distrusted and disbelieved, even when they speak truth; as, indeed, who can depend upon such, or who would venture to employ them? Many other faults may be borne, so long as honesty and sincerity last; but a failure in these cannot be passed over: so just is Solomon's observation; The lip of truth shall be established for ever: but a lying tongue is but for a moment.' (Prov. xii, 19.)

"Another way ' of taking God's name in vain' is when we swear by it needlessly, though it be not falsely. For this also the word in vain' signifies.