The indictment on which Jesus Christ was tried, was for blasphemy and sedition; the first of which was no less a charge, nor better supported, than was the alleged perjury of Mr. Tennent. Without recurring to these illustrious instances, Mr. Anderson* might be mentioned, who was actually put in the pillory, on the same indictment.

Mr. Tennent's faith, if good, must have been supported on some ground; but what ground there could have been, it is not easy to see. Scripture ground, it is conceived, there could be none. Scripture assures us that God will do well, and that all things shall work for good to them that love God; but it no where tells us, that they shall not be pilloried, stoned, sawn asunder, or crucified.

But it will be said, that the event proved the faith of Mr. Tennent to be well grounded. I answer, the event proved no such thing. The providence of God was indeed very visible in the issue; but this proved nothing, as to the propriety of going to trial, under the circumstances which we have noticed. I may be persuaded that a large quantity of wine will recover my friend from a fever; and may administer wine contrary to all prudence, and the best medical advice, My friend may recover; but will this prove the prudence of my conduct? Another person has a fever; and, influenced by the same confidence, which no remonstrances will shake or diminish, I give him wine. The patient dies! Now my faith was just as good in one case as in the other. A rash ac

* See Panoplist, for July, p. 60.

tion is sometimes attended with good consequences; a prudent ac tion is sometimes accompanied with bad.

The preceding remarks are made with much deference to the venerable personage to whose life they relate.

The same inquiries, which have been made concerning Mr. Tennent's confidence, will apply to the confidence of some persons concerning their temporal circumstances. Some persons, when engaging in a particular pursuit, have a strong confidence of success, though they acknowledge that all appearances are against them. "I have an un

shaken faith," says such a person, "that God will never suffer me to be reduced to extreme poverty." Pray what supports such a faith as this? We are bound to believe God's word and rest upon it. But where has God told us, that no good person shall become extremely poor? Was not Job poor? Was not Lazarus reduced to wretchedness and beggary? Was not Jesus Christ himself in such circumstances that he had not where to lay his head? How can I assure myself of future competency, or a freedom from extreme want, when some, the latchets of whose shoes, I am unworthy to stoop down and unloose, have actually experienced such want?

True confidence in God, it is conceived, does not lead men to believe, that he will do this particular thing for them, but only, in general, that he will do right. The language of a rational Christian is not, "I have faith to believe that God will always preserve me from worldly embarrassments;" it is this, "I know

SURVEY OF NEW ENGLAND
CHURCHES.

(Continued from p. 216.)

ANOTHER evil, which threatens the welfare of our churches, is the neglect or abuse of catechet ical 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 important and difficult a duty, the individual 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 parents and of churches to this great duty, there is little ground to expect that our youth will be a generation to seek the Lord.

But there is something more than bare neglect. An evil, formerly unknown in New England, has been lately introduced into the mode of catechising. It is obviously very desirable, that there be a general 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 revelation. The earlier they are 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 confession 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.

On this subject it is a remark which first occurs, that a Christian catechism ought to contain all, the distinguishing doctrines of the gospel. If the Christian revelation is designed to make known any truths not taught by the light of nature; to exhibit those truths should be a primary object of a Christian catechism. A philosophical catechism may properly be restricted to philosophical truth. A political catechism may extend no further than political principles. A catechisin formed merely by the aid of unenlightened, unsanctified reason, we expect, will comprise those truths only, which unen

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 moral 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 religion what it is.

Secondly. A Christian cate chism ought to be composed in plain, definite, precise language. Being designed to convey instruction to people in general, it. should be written in language which they can understand. Being designed to convey instruc-. tion on subjects, which are most weighty in themselves, and which it is of infinite importance that all should rightly apprehend, it should, in every part, be expressed definitely, and with precision. The words employed should be such, as will give a complete and exact idea of the truths under consideration; such, as will clearly mark their limits, so that they may be neither stretched to any excess, nor confounded with different sentiments. Every thing, in short, 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 encuinber 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 teen approved by the Christian world, the more highly should it be etteemed. A catechism may be so constructed, as, on its first appearance, to meet the unqualifled 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 cateshism, 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 gos. pel 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 ut ters nothing in dark or unintelligible phrases. It leaves nothing indeterminate or doubtful. It cautiously shuns those intri cate 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,