University-declares in writing his belief in all these Articles. But, as hath been seen, no sooner does he thus declare, than, by such his declaration, he contradicts the belief thus expressed in and by this his Catechism.

By parental authority-by the compulsion, inseparable from the exercise, however directed, of that authority,— in a word, by force-by any thing but argument or reason applied to the understanding,—during a long and uninterrupted course of years, he is made continually to declare this to be his belief: thereupon, when the time for the purchase of a ticket in the Ecclesiastical Lottery, and with it the time for Subscription comes,-all on a sudden he turns short round, casts from him this his belief, and embraces the reverse of it.

All this with the most perfect, and the most exemplary regularity: and thus it is that order, good order, regularity, decency-sounds so sweet to the ears of Orthodoxy, Despotism, and their ever ready handmaid, Mendacity—are preserved.

(3). [Thirdly, in God the Holy Ghost, who sanctifieth me and all the elect people of God.]---In explanation of the function called sanctification, thus allotted to God the Holy Ghost, what, in this instrument, is there to be found?— Just as much as in explanation of the function of redemption, just allotted, as above, to God the Son.

Whence then all this elaborate distinction of functions? all the work thus given to the carving knife? The Godhead being, as every body is supposed to know, or at least made to say, composed of three persons, and, on the occasion in question, the plan being to give something to do for each, thereupon, the less plainly incomprehensible functions of creation and redemption being already disposed of,-divided, as hath been seen, between the two

other persons of this undivided Trinity, comes the question-what can we find for the Holy Ghost to do?—Answer. Sanctification.-Here, then, whatsoever be the meaning of it, here was a sort of employment found for him, every other being engaged.

Of what feelings is it pro

Here, then, in this word we have the name of a sort of process, which the child is made to say is going on within him; going on within him at all times-going on within him at the very instant he is giving this account of it. This process, then, what is it? ductive? By what marks and symptoms is he to know whether it really is or is not going on within him, as he is forced to say it is? How does he feel, now that the Holy Ghost is sanctifying him? How is it that he would feel, if no such operation were going on within him?

Too often does it happen to him, in some shape or other, to commit sin; or something which he is told and regarded to believe is sin an event which cannot fail to be frequently, not to say continually, taking place, if that be true, which in the Liturgy we are all made so decidedly to confess and assert,―viz. that we are all-all of us without exception - so many "miserable sinners 2" In the School room, doing what by this Catechism he is forced to do, saying what he is forced to say, the child thus declares himself, notwithstanding, a sanctified person. From thence going to church, he confesses himself to be no better than "a miserable sin"ner." If he is not always this miserable sinner, then why is he always forced to say he is? If he is always this same miserable sinner, then this sanctification, be it what it may, which the Holy Ghost was at the pains of bestowing upon him, what is he the better for it?

The child, into whose mouth these words are forced, does he not so much as suppose himself to feel going on within him any process, to which the word sanctification can be ap

plied? If not, then what is it that this same sanctification means? and why is it that he is made to speak of the Holy Ghost, as performing or having performed it upon him, when he feels not any such thing, nor knows any thing about the matter?

Does he then feel or suppose any such particular operation going on with him? If so, then must this sanctification be the receiving of that inward light, which certain of the people called Methodists, take upon them to speak of themselves as feeling within themselves. By the rulers of the Church and their adherents, these Methodists are spoken of as schismatics, and a species of heretics. Quere, such reprobation, how is it consistent with the declaration thus expressed and included in this Catechism?

To be sanctified is to be made holy. By the child, be he who he may, sooner or later, this point of information will have been received, if it has not been already. While giving this answer, does the child then feel itself holy ?— If not, then why is it to be forced to say it does? If yes, then is it already a Methodist child: an arrant Methodist.

Question 6.-You said that your Godfathers and Godmothers did promise for you that you should keep God's commandments. Tell me how many there be.

Answer.-Ten.

Question 7.-Which be they?

Answer. The same which God spake in the twentieth chapter of Exodus, saying, I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.

1. Thou shalt have none other Gods but me.

ments.

Thereupon follow the other nine of these command

OBSERVATIONS.

Upon the face of this introduction, an appearance rather unfortunate presents itself. The child in question is not a Jew: neither he nor any of his forefathers were ever, in the manner thus alluded to, "brought out of the land of "Egypt." But it is to the Jews, and to that race alone,— to those, and the progeny of those, who were thus brought out of the land of Egypt,—that these Commandments are any where in the Bible represented as having been delivered.

How far, by a person professing the religion of Jesus they ought to be considered as binding upon him, is a subject of controversy, upon which it is not proposed to enter in this place.

One observation, however, there is, which, even in this place, claims admission,-and that by a title which it seems not easy to dispute. This is that, in a discourse, which is intended for the instruction of Christian children, and which has for one of its objects the causing these Commandments to be regarded as binding upon Christians, it seems not altogether congruous to that design, to employ a form of words, upon the face of which it appears, that no person, not being of Jewish lineage, and at the same time of the Jewish persuasion in matters of religion, and therefore no child for whose use this formulary was intended, is of the number of the persons to whom these Commandments were addressed.

In relation to this incongruity, what was the expectation, and consequent instruction, of the penners and establishers of this formulary?—that it would and should, or that it would not and should not, attract, in general, the

D

notice, and engage the attention, of those who were destined to be impregnated with it?-impregnated with the matter, or, at any rate, with the words of it? If yes, then the expectation and intention was,-that, by those, by whom the words of this formulary were got by heart, no reliance should be placed in the words, of which it was composed; but that for the sense of it, they were to refer themselves to whatever construction the person, to whose guidance it was meant they should stand subjected, might at any time be pleased to put upon it :-if no, then the expectation and intention was,—that in this part at least— (and if in this part, how should it be otherwise in any other?) the place it occupied in men's minds would and should be that of an insignificant assemblage of words :of mere words, not accompanied by correspondent ideas, and therefore not capable of exercising any influence on human practice;-on the conduct of those upon whose memories it was to be impressed.

But, in relation to this matter, let the expectation and intention have been what they may, what is likely to be the effect? The incongruity, will it be perceived? then in so far will the unfitness of this formulary for its purpose be perceived. The incongruity, will it not be perceived? it will then be, because,-in this particular part, as in the whole together, it is not of a nature to take on the understanding any efficient hold, nor therefore to produce on life and conduct any beneficial effect.

Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the waters under the earth.