velation, yet I would not offer a single objection against it, were it not for the fact already mentioned-a fact too notorious to be denied or disguised-that the constructions given to the language of scripture are so various and opposite, that all the sects of Christendom take shelter under it; so that it can never be known what a man's real sentiments are, merely by his quotations of scripture. Are we to believe that the advocates of this system seek to conceal their sentiments? Do they hold something which they would rather not openly and fully avow, in the face of the world? It really seems no violation of candour or charity, to believe that something of this kind has an influence, on those who so vehemently denounce and vituperate all human formularies of faith and doctrine. Some, however, we doubt not there are, who conscientiously think that creeds and confessions, expressed in other words than those of scripture, unduly cramp the human mind; and that by confining ourselves to the very language of inspiration we should provide against this evil. But we rather think that the evil which these good men would guard against is imaginary; and that their system, if adopted, would throw us upon one that is undeniably great-the evil of sheltering every kind of heresy, under a professed regard to the language of inspiration.-Not, by any means, that we consider the language of scripture, in regard to the fundamentals of religion, as in itself loose and equivocal. On the contrary, we believe and maintain that no language can be more plain, significant, and impressive. But what with pretended improvements in translating the original, and the glosses and explanations put upon the translation after it is made, we know that the language of scripture has been, and constantly is, most grossly perverted. We want to tell how we understand it; and we give the passages of scripture along with our creed, for this very purpose. Does not this embrace the whole that is desirable-a scriptural creed, and the interpretation that we give to scripture? Who can deny that this is frank, and fair, and harmless?—that it is perfectly reasonable, and may be highly useful?

As to cramping the human mind, we have to remark, that we do not believe that great discoveries are yet to be made, in regard to the doctrines of the word of God. That prophecy may hereafter be better understood than it is at present, and that particular passages of scripture may be illustrated by learned criticism, by historical investigations, by geographical, geological, and such like researches and discoveries, we readily admit. But we have no belief that any one leading doctrine of Christianity, any one point that we now hold as an important practical truth of the revealed system, will ever be changed, by any discoveries yet to be made in the meaning of the sacred writings. We conceive it to be in the highest degree improbable, that any such doctrines and truths as these should have been hidden from the people of God, from the time of the apostles till the present; and that they will continue to be hidden, till the time when these supposed discoveries shall be made. It seems to us, on the contrary, that any pretension that a new and important doctrine had been discovered in the Bible, would be proved false, by its very claim to be both new and important. What is important in the doctrines of scripture, has always been important to the church of Christ; and we cannot think it reasonable to believe that the whole church has, for nearly two thousand years, been deprived of truth important to her edification; because it was revealed in such a covert manner, that the veil of mystery could not be drawn aside in all that period. Now, our confession and catechisms profess to specify only the leading truths and doctrines of revelation: they do not extend to small and less important circumstances and particulars. They therefore relate only to that which we believe to be unchangeable-They restrict the human mind no more than it is restricted by divine authority. They thus endeavour to provide for the maintenance of an orthodox scriptural creed; and yet they leave a full and complete opening for all real improvements in biblical learning and theological knowledge.

The great design and principal use of a catechism, or arti

cles of faith, is to bring together, in proper order, the principal truths and doctrines of the Bible; so that they may be seen at one view, and in a small compass. We believe that this is very advantageous to all, and especially to the young. Hence the practice so general, in our church, of requiring children and youth to commit accurately to memory, at least our Shorter Catechism-frequently, with the whole of the scripture proofs. If it be remarked that much of this catechism cannot be fully understood by children in their early years, it should be remembered, that this is no more than is true of almost all elementary instruction. Scarcely ever is it more than partially understood at first; but being treasured up in the memory, it is there for meditation, and investigation, and application, as the mind gradually advances in knowledge and in strength. Parents and teachers, as I have already had occasion to remind you, should explain the catechism to their children, as far as is practicable. To explain it more fully, and to apply it practically, is what I am to attempt in these lectures; which I am sure will be heard with far greater interest, and better comprehension, by those who have learned the catechism, than by those who have not.

It is, without doubt, a wise order, that the sacred volume should be given to us exactly as we have received it, with its doctrines, and precepts, and institutions, connected with history, and biography, and poetry, and proverbs, and prophecy, and epistolary writings. But will any one contend that it is either unlawful or unprofitable, to select from the different parts of the sacred volume, the chief principles and doctrines of divine revelation, to digest them into system, and thus to present them in a connected view? What is a sermon-or at least what ought it to be-but the statement, illustration and enforcement of some revealed truth? And why may not this. as lawfully be done in a Catechism, or a Confession of Faith, as in a sermon, or indeed in any other form of discourse or communication? "To the law and to the testimony"-Is not the practice for which I here plead-that of making summa

ries of religious truth-countenanced by what we find in the Bible itself? What is the decalogue, or moral law, but a summary of religious truth and duty? What is the Lord's Prayer, but a summary of devotion? What did the apostle Paul mean when he expressly commanded Timothy-"Hold fast the form of sound words which thou hast heard of me?" And when it is considered how short a time the apostle remained in some of the places in which he established churches, we can, I apprehend, scarcely conceive that, at first, he had time to do more than to give his converts, as missionaries now do, a summary of Christian truth and doctrine. That he could not do less than this, is manifest from the nature of the case-Christian churches could not be established and organized without it. This practice, then, appears, I think, to be warranted by apostolick example and divine authority.

Will it be said, that the summaries to which we have referred were made under the same infallible guidance of inspiration, by which the scriptures themselves were indited? Such certainly was the fact; and by referring to the summaries of inspiration, we only claim to have established the point, that such compilations are, in themselves, lawful and useful.

The catechetical or questionary form of religious summaries, renders them most easy and interesting, to children and youth; and indeed to Christians of all ages and descriptions. For myself, I have no reluctance to state thus publickly, what I have frequently mentioned in private, that in the composition of sermons, one of the readiest and best aids I have ever found, has been my catechism. Let me add further, that long observation has satisfied me, that a principal reason why instruction and exhortation from the pulpit are so little efficacious, is, that they presuppose a degree of information, or an acquaintance with the truths and doctrines of divine revelation, which, by a great part of the hearers, is not possessed; and which would best of all have been supplied by catechetical instruction. It is exactly this kind of instruction, which is, at the present time, most urgently needed, in many, perhaps in most, of our congregations. It is needed to imbue effectu

ally the minds of our people with "the first principles of the oracles of God;" to indoctrinate them soundly and systematically in revealed truth; and thus to guard them against being "carried about with every wind of doctrine;" as well as to qualify them to join in the weekly service of the sanctuary with full understanding, and with minds in all respects prepared for the right and deep impression of what they hear,

Catechisms and creeds of human composition, have, in fact, always existed in the church of God-The Jews have them till this day. What is usually called the apostles' creed, though probably not composed by the apostles themselves, was apparently formed in the apostolick age. That creeds of human composition may be abused, and have been abused, we do not deny. But so has the inspired volume itself, and that in the most palpable and lamentable manner. To argue against the usefulness of any thing, because it may be abused, is weak and inconclusive. The argument proves too much. -It goes to destroy every thing excellent. In the primitive Christian church, there was an order of men called catechists, whose business it was to instruct in the first principles of religion, a description of persons called catechumens, who by this instruction, were prepared for baptism and full communion with the church. We have no such order of men at present in our church, but the duties which they performed ought to be discharged faithfully by parents and pastors; for without this kind of instruction, I repeat, the best preparation will seldom, if ever, be made, for adyancing rapidly and correctly in Christian knowledge and Christian edification.

Creeds and catechisms moreover are of use to make known to the world at large, what are the real religious tenets of the several Christian denominations that adopt them. It is frequently made the subject of complaint, by different sects of Christians, that their religious faith and principles are misrepresented. This complaint, certainly, may be made with great justice, by every sect that has given to the world a full and fair exhibition of its faith and practice. But surely those who have not done this, have little reason to com