The sabbath having been appointed for the benefit of man, it is incumbent upon all to use the means, both public and private, of spiritual edification. The great body of the people have few opportunities besides of religious instruction. Those of the Lord's day, should, therefore, be turned by them to a proper account. Every individual should strive to improve his experimental knowledge in regard to things eternal. Those who neglect it wilfully, shut their eyes against those celestial beams which have been shed from heaven to enlighten the world. It behoves us, then, to endeavour to implant and cherish in others that which is so important to all; and hence supreme governors are bound to provide for the public instruction of the people, and masters of families are to be anxious to extend the blessings of religious edification to their children and dependants. Of the former there is now in this kingdom but little reason to complain, the churches being open to all, where the pure doctrines of the gospel are regularly taught, and strenuous efforts being made, by the erection of new ones, to meet the daily increasing demand for accommodation. As the head of a household, a man fulfils his duty by taking his family to the public ministrations of religion, by catechizing his children, by private instruction, by pious admonition, by reading useful publications, by furnishing them with instructive books, by accustoming them

to habits of order and regularity, and perhaps not least effectually by setting an example of seriousness and devotion in his own person.

Momentous are the duties which a master is bound to discharge towards the domestic community, of which he is the guardian and guide. On week-days we are to labour in such things as contribute to the wants of the body; on sunday we must administer to the wants of the soul; and this is of infinitely higher moment, since it involves the interests of the immortal spirit, while the former relates to a world which passeth away as a shadow. He who is desirous of exemplifying his faith by his practice, will attend with diligence on this day to the religious instruction of his children, servants, and dependants. To describe the precise mode in which this is to be effected is impossible, as it must vary according to family circumstances and situation. But he is under the most sacred obligations to employ, together with meek supplication for the divine blessing upon his efforts, all those means which he may deem most effectual, in his own domestic circle, for training them "in the nurture and admonition of the Lord." Man does not exist for himself alone. It was not the design of Providence, in forming the social compact, that he should be a selfish being, wrapt in solitary enjoyment, to be ministered to by children and menials, and, without

making any return, to dream away his time in passive ease, and indolent security. The obligations are reciprocal, and, while they are to respect him as the head, he is not only to supply their temporal necessities, but also to be zealous and active in administering to their spiritual wants. If he omits this, however he may otherwise provide for them, he is guilty of a criminal negligence towards those, whose principles he ought to guard and defend, as being partakers with him of the same spiritual privileges, and of the same hopes of heaven and immortality.

The sabbatical instruction and catechising of the young members of Christ's fold, is usually represented as a very responsible branch of the clerical office. It is earnestly and repeatedly urged in Episcopal Charges; it is commended and enforced by most of those who have treated of the pastoral duties; and, what is of still higher consideration, it is prescribed by the Anglican church. He who considers the practice and example of Christian antiquity, the suscep

' It will be sufficient to refer to the Tracts in The Clergyman's Instructor, ed. 2. Oxon. 1813; by Herbert, p. 64; by Bishop Taylor, p. 108; by Bishop Burnet, p. 199; by Bishop Sprat, p. 255; by Bishop Bull, p. 298; by Bishop Gibson, p. 320; by Archbishop Hort, p. 361.

See the Rubric at the end of the Catechism; the Ordering of Deacons; and Canon 59.

tibility in youth of impressions, whether good or bad, the advantage of being taught in infancy the way men should go, and that, unless the good seed be early sown, and maturely cultured, the enemy will sow tares in the heart, must regard the catechetical institution of the young as the best preservative of sound and orthodox principles. But, however much it may be regretted, the custom of ministerial catechising has fallen into very general neglect. Such indeed is the fact; and, as far as my own observation has extended, wherever it has been attempted to be revived, it has not been followed with merited success. Considering the high character and zeal of the Established Clergy, its failure, as it cannot be attributed to any remissness on their part, ought rather to be ascribed to a change in the opinions, manners, and circumstances of the age. The supineness of the clergy, long the subject of virulent invective with infidels and scorners, is now too unfounded, too stale and vulgar to be the topic of abuse.

Some other reason, then, must be assigned for the disuse of public catechetical instruction; and from an impartial investigation it will appear to have partly arisen from the diminution of the power and influence of the clerical order at the æra of the Reformation. By her claim of infallibility the church of Rome exacts a reverential obe

dience; and by means of indulgences, penance, and auricular confession, the priesthood acquire an almost unlimited ascendancy over the minds of the people. To the catholic clergy her children are instructed to pay implicit deference; to them they are taught to look, not only for spiritual guidance, but also for sealing the pardon of their offences, and, to a certain extent, for the remission of the future punishment of sin. The peculiar doctrines, upon which this predominating influence rested, were rejected by the Reformers; and the Protestant ministry, in ceasing to hold the same power over the consciences of the people, have ceased to command the same regard and obedience. God forbid that the spiritual domination of an ambitious Hierarchy should ever again lord it over a Protestant land; but whether, in opposing papal infallibility, Protestants may not sometimes have trenched upon the lawful authority of the church; whether, in casting off the shackles of ecclesiastical tyranny, they may not have fallen into laxity of discipline; and whether, in subverting the influence of an aspiring priesthood, they may not have lessened the respect which is due to the ministers of God's word, are questions which it is not for the Author of these remarks to determine. The Church of England clergy, however, no longer standing in the same situation between the soul and its Ma