Vii.—Practical Suggestions On Confirmations
CHAPTER IV. PASTORAL MINISTRY OF THE YOUNG.
To the intelligent Christian, anxiously rejoicing in the growing prospects of the Church, no sight is more full of life and promise than that of the Pastor folding1650 the lambs of the flock in the “green pastures, and beside the still waters” of the Gospel of peace. ‘My first and greatest success’ (says Baxter) ‘was upon the youth; and so it was that—when God had touched the hearts of the young with the love of goodness, and with delightful obedience to the truth—in various instances, many of their friends, fathers, and grandfathers, who had grown old in an ignorant and worldly state, fell into liking and loving piety. It was induced by their love for their children, who now appeared so much wiser, and better, and more dutiful to them.’ 1651 So sensible was Dr. Doddridge of the importance of this work, that he resolved at his entrance into the Ministry—‘I will often make it my humble prayer that God would teach me to speak to children in such a manner, as may make early impressions of religion upon their hearts.’ 1652 The particular encouragement of this “morning seed-time” is thus beautifully set forth—‘This is perhaps the most delightful of all the Minister’s labours. He has indeed ignorance to contend with; but ignorance is more easily overcome, than that worse knowledge of “the counsels of the ungodly,” which commonly belongs to more
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advanced years. He has evil to encounter; but it is the evil of nature, not yet rendered obstinate by habit; the evil of vicious propensities, not yet strengthened by indulgence, till the attempt to eradicate is nothing less than “plucking out a right eye, or the cutting off a right hand.”—All reason, all experience, all Scripture, concur in this—“Sow your seed in the morning.” It has often sprung up and brought forth the fruits of grace, when to outward eyes it seemed to have been choked with tares.’ 1653
The general responsibility of this Ministry is of the highest moment. It concerns the parents of the next generation. According to the profound remark of Bishop Butler, ‘every successive generation is left in the ordinary course of Providence to be formed by the preceding one.’ 1654 ‘Knowledge’ in the present age indeed is ‘power’—of the best or the worst character, according to the direction and control given to it. Truly “the children of one’s youth” in this eventful day are “as arrows in the hands of a mighty man” 1655—instruments of the most important good, or of the most frightful evil. For their beneficial direction, all the schemes of human wisdom (such as mechanic institutes, or schools for useful knowledge, severed from Christian principles) are palpably inefficient. The only knowledge that impacts the mass of our population is what is impregnated with the doctrine of the Gospel. All else is morally powerless as a skeleton, to start into life and motion, and perform the exercises of a man.
But the Ministers of the Establishment have a special responsibility in this matter. It well becomes them to look carefully to their anxious work—lest “the arrows” just alluded to, should later happen to be misdirected with mighty influence against their own walls. Public Education—dissociated from the Church—would be a machine of powerful opposition. Without a concentrated and vigorous effort, we may live to see the next generation formed on the principles of Dissent—the most valuable part of our charge would be cut asunder from us, and grow up separate from our communion, if not in hostility to our constitution. Then indeed the Establishment would lose all her hold on the affections of the people, all her moral influence, and all respect in our common estimation. In the disruption of these bonds of mutual interest, she would soon be considered an expensive and useless encumbrance on the land. We have been well-reminded, therefore, ‘that it is out of the younger branches of their parochial family—the
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lambs of their flock—that the clergy must provide for the progressive renovation of the strength of our national and Apostolic Church.’ 1656 Under a deep sense of this responsibility, we proceed to investigate some of the most interesting points of detail.
I.—CATECHIZING.
A Catechizing Ministry—so far as local circumstances allow for it—demands a high place among the means of bringing our people into an early, conciliating, and instructive contact with ourselves as their spiritual instructors. Comber 1657 defines the work from one of the old Fathers, to be ‘the knowledge of religion first delivered to the ignorant by the Catechist, and then repeated by them over and over again,’ first giving and then extracting the information given; or, according to the familiar illustration of an eminently practised Catechist—‘pumping knowledge into the children, and then pumping it out again.’ For the completeness of the system, there should be reciprocity of interrogation between the catechumen and the instructor—the former is not merely repeating lessons, or answering questions, but asking for a further explanation of questions either imperfectly apprehended, or that are capable of further elucidation. This, however, cannot form a component part of public catechizing, consistent with a due regard to the reverential order of the Sacred services.
Whether the Apostolic Ministry included this exercise, is not fully demonstrable. The term descriptive of the Christian education of some of the early converts,1658 combined with the diversity of terms employed to describe the New Testament Ministry, seems to have some reference to this familiar mode of instruction.1659 The authority and practice of antiquity is undoubted.1660 Men of the highest rank in the church appear to have exercised themselves in this work. Origen’s close mode of Catechetical Ministry was blessed to the conversion of many heathen bystanders of influence. Cyril and Augustine—two of the shining lights of the ancient church—have left their strong testimony of its importance. All the great
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names of the Reformation are on the same side. Luther’s Catechism still forms the standard in many of the Reformed Foreign Churches.1661 The judgment of our own Church is manifest, from the strong language of her canonical legislation, from the valuable Catechism which forms a part of her Liturgy, and from the two others (Nowell’s and King Edward’s), which she has always accredited by her authority. There have been few of her great divines that have not set their seal to the value of this exercise, many by their valuable expositions of her Catechism; and many (such as Bishop Burnet) by their personal engagements in the work. The Romanists seem to have been well aware of the value of this ministry, and of its use as a weapon against themselves—giving as one reason for the imperative obligation—‘the mischief which the Protestants have done to the Catholic church, not only by their tongues, but especially by their writings called Catechisms.’ 1662
The use of this practice to ourselves—is most important. It gives us a plain, familiar, and affectionate mode of address. It leads us to study simplicity of thought and illustration;1663 for we cease to be catechists when we cease to be intelligible to the lowest capacity. The breaking up of Scripture—necessary for this mode of instilling knowledge little by little—supplies us with much valuable material for our Pulpit Ministry. We are thus enabled to give much familiar personal instruction, growing out of circumstances which would be needlessly offensive in our public Ministry, or otherwise inconsistent with the dignity of the pulpit.
To our young people—this system is also most useful. The palpable evidence which this important intercourse gives of our office, as the nursing fathers of their souls, tends to cement ‘a cord that will not be quickly broken,’ far more effective than argument to attach them to ourselves, to our Ministry, and to the Church. Added to which, imbibing milk gradually strengthens them for the more wholesome digestion of “strong meat,” so that they grow up ‘having their senses exercised to discern both good and
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evil.’ On all this account, we do not wonder that the charges of our Ecclesiastical Rulers have often and earnestly called our attention to this subject.1664
The variety of tact and local circumstances, make it difficult to give practical hints on this subject. The Catechism of our Church should of course form a primary substance of instruction, not as a matter of rote, but as broken into questions, illustrated by Scripture, and brought forth in lively and well-directed application. To render this instruction familiar and interesting, will require careful study and consideration. The system, however, should be extended to the Scriptural field, engaging our young people to learn a portion of Scripture, whether from the service of the day, or in any more regular course of study, and requiring answers, either in the explanation of the passage, or in its illustration by parallel passages. Examination of one or more of the Sermons might vary the course, or form the regular course, as circumstances might suggest. The time following the afternoon service is perhaps the most convenient for Catechizing, where a large part of the congregation would probably share the benefit of the instruction. However, if the Rubrical1665 interval after the second lesson is preferred, it will be necessary to prepare the children with answers to the questions that are proposed (to prevent the awkwardness which would result from eliciting answers without preparation), or to confine the questions to those of the children, from whom we can estimate ready and intelligent answers.1666
When answers cannot readily be obtained, we must be satisfied with our children carrying away the substance of our instruction, conveyed in as familiar a manner as possible. A wide and diversified sphere is most desirable for the full operation of this system, while at the same time, those who can only make the experiment on a limited scale, will feel the value of that experiment as an encouragement to persevere in it.
II.—THE SUNDAY SCHOOL—ITS IMPORTANCE—CONSTITUTION—AND SUPERINTENDENCE.
The establishment of Sunday Schools may be considered as an era of moral light to our country. No difference of opinion can exist on their importance.1667 The system enters into almost every department
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of our Ministry. It is often instrumentally an adult school. Parents have been taught to read by their instructed children. The Scriptural lessons of the school have also been retold at home with interesting simplicity and suitable application. And thus we speak through this attractive channel, with extensive and most powerful interest. In many cases, also, the palpable happy fruits of teaching put the ignorance of parents to shame, and excite a sincere and active desire to partake of the advantage. And thus the School is a medium of family instruction, and it becomes the lever whose force is felt over the whole parish. ‘No one’ therefore ‘can have been entrusted with the care of a parish for long, without observing that it is through the agency of his school, directly or indirectly, that he will best win his way to the hearts of his people, as their spiritual Minister and friend, for their souls’ good.’ 1668
On all accounts, therefore, the instruction of the young is of the highest moment. And though, like every other Ministry, it will be the occasion of deeper condemnation in its neglect or misuse, yet many now on earth, and many more in heaven, will remember this important advantage in their songs of everlasting praise.1669
Often is it the seed-time for the future harvest. As the immediate result, the pulpit Ministry becomes more intelligible and interesting.1670 In many cases where the truth is subsequently received (as with Timothy 1671), the advantages of a previously enlightened mind are sensibly felt; while in less decisive instances, its restraints operate with wholesome effect. There is also much preparatory work
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of subordinate (but most important) benefit—there is much material for the operation of converting grace in a mind that has been stored with Scriptural truth. For though the teaching heart is exclusively the work of God, yet an uninstructed mind—speaking in the manner of men—presents an additional difficulty to receiving the Gospel. There is also a supply of food for adults in the destitution of a living voice. Besides these spiritual benefits, the moral influence of this system is apparent. A village with or without a Sunday School, presents to the most casual eye a difference in sobriety and quietness. Many respectable servants, apprentices, and even parents, have also been produced. And thus, even in the deficiency of the main success, many valuable results are produced. Add to this that the teachers, in watering others, have often been watered themselves; and they have realized in their interesting official engagements, impressions of religion previously unknown.
The constitution of the school—is the course of instruction adapted to the taste and capacities of children. It varies from the first rudiments, to the highest parts of the system, but it ever keeps the main object in view—the intelligent and saving knowledge of the Scriptures. The mere repetition, even of the best selected Scriptural lessons, offers no satisfactory assurance towards this object. For if the memories of children are stored, while the intelligent powers remain wholly dormant, no interest can be excited—no permanent impression can be made. In the routine of mechanical instruction, small classes with a competent supply of teachers are preferable. Each teacher might be provided with a bag containing a copy of the books used in the class, and a card ruled by the superintendent for a quarter of a year—marking on one side the names of the children, with their conduct, attendance, and lessons; and on the other side, the Scriptural, catechetical, and other exercises for the quarter.
The two main points of the external routine are economy of time and order of arrangement—aiming to give as much instruction as possible within the very limited time allowed. A quarter of an hour is sufficient for a devotional opening of the schools. Five minutes more should include the disposition of the classes—so that in twenty minutes the whole system should be in regular operation. Due regard should be paid to proper division of time allotted to the several exercises. Hear the lesson from the whole class in one voice; or if this is impracticable, distributing it in successive verses, or its parts in rotation-—will effect much time-saving. An arbitrary division of the parts to each child would prevent
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any collusion, and it would secure the learning of the whole lesson. By this mode, the time requisite for each child is given to the whole class at once, while the attention of each is engaged in the whole lesson, without listlessness or disorder. The importance of insisting on perfect lessons cannot be too strongly inculcated. Imperfect lessons are only transient; while instruction solidly acquired has been retained through life, and even formed (as the Writer can testify from his own observation) the viaticum on a death-bed—the food and nourishment of eternal life.
Too often, however, from the disproportionate size of the classes—the length or number of lessons—or the imperfect manner of their repetition—little or no time is left for catechetical instruction. In reading, one or more chapters of the Bible are gone through: attention is paid to a correct mode of reading; but still, no time is given to explanation. The Church Catechism, or a hymn, is repeated in the same way, without the infusion of one intelligent idea of their contents. Now this lack of connected and expository instruction deprives it of interest and profit. The plan lacks simplicity—a lesser variety of books, with a greater unity of system. Provide for the older classes some good catechetical exercises on the Catechism; breaking each part into the simplest questions, and requiring the children to supply the answers. Thus not only their memories are employed (where the answers are subjoined and learned by rote), but their minds are exercised. The explanation of difficult words or terms, with Scripture proofs of the doctrines, might be added. From the lack of this system, probably the learning of the Church Catechism by rote seldom brings an intelligent apprehension of this most admirable formulary of doctrine. Some similar preparatory exercises on some easier catechism might gradually train the younger classes for an accurate understanding of our own Catechism.1672
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Next—Let the lessons consist of a system of Scriptural exercises. Each doctrine or precept, supported by one or more obvious and popular texts, might be written on the back of the teacher’s card, and be distributed in the classes as one of the lessons. Portions of Scripture connected with it might be read, and in part committed to memory for the succeeding Sunday.1673 Those who cannot read, might have the portion read to them, and be questioned on it. The mode of oral teaching might here be most usefully applied; a mode which (though little more is learned by it than one or two verses on Sunday) still has many advantages, of curtailing the expensive demands for books, of fixing a habit of attention, and of ensuring perfect lessons. By means of this unity of system, the Minister examines the whole school with far greater facility than he could have gone through the examination of the several classes. And this official inspection is of the highest moment ‘as an intelligent, presiding mind—of authority, to rebuke and check;— of knowledge, to inform and counsel;—of spirituality, to communicate that true wisdom which is really valuable;—of vigilance, to observe the first dawn of light upon the soul;—and of patience, to watch and foster its progressive increase.’ 1674 Add to this the influence of this superintendence in cementing the bond, which should ever subsist between the Minister and the younger members of the parochial family. And surely nothing can be an object of higher interest with us, than to thus secure the affections, early on,
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of so important a portion of our charge. They will listen to our public instructions with intelligence and advantage if we have accustomed them in the school to our mode of presenting Christian truth—especially if we have taught them to look up to us as their nursing-fathers and their friends. No character, therefore, is more consonant to our grand designs than that of “a teacher of babes”—the affectionate instructor of children. If, however, the various demands on our time and strength restrain our personal direction of the school, we might at least open or close the day, or both, with some short catechetical exercise or address, concluding with singing and prayer. Every contact with this most interesting part of our flock will qualify us for a more apt and effective distribution of the truth.
The Hymns—of the school should be simple and evangelical—but not too experiential. They form an interesting part of the system, and often fix upon the memory with particular power of retention. In order to ever keep the book of God in view as the basis of instruction, the children might be questioned about them, and Scripture proofs might be required of their main doctrines.1675
Yet this course of exercises must always leave room for Scripture reading. Perhaps small portions are preferable to larger; answering the purpose of improving in the letter, while a catechetical examination would expound the spirit and the application. The reading lessons should be selected from the simplest parts of the Bible. The narrative part of the Gospels might be chosen for the younger classes, and indeed, at the commencement, for all. Then the New Testament might be read through in its course. As the time would not allow a regular progress through the Old Testament, a slight outline might be taught orally, and a portion of school-time well employed in reading at length the important chapters connected with its successive parts.1676
On the whole—it is expedient to diversify the details as far as it is consistent with the unity of the system—‘to drop the truth into narrow-mouthed understandings; and thereon to graft exhortations, which may draw the catechumen into declared resolutions of piety, which is one of the things, where an abundance of
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wisdom and prudence may be demonstrated.’ 1677 Throughout it is implied, that religion stands alone in the system of this consecrated day, without partnership or competition with secular instruction.
The full prominence of Scriptural instruction is, however, necessary to secure an implicit reverence for the Sacred Book. Youthful obituaries, however interesting, should be introduced only sparingly even into the unoccupied moments of the school day. They often tend to excite a fictitious taste, which indisposes the mind to solid and didactic instruction, as if the simple reading of the book of God was a task rather than a privilege. Such narratives will find their more suitable place in a Sunday School Library. In every way, the fearful spread of infidel poison deepens our responsibility to ground children in Scriptural knowledge—thus providing them, as far as it lies in us to do, “with the armour of righteousness on the right hand and on the left.” We should not willingly allow a child to leave our schools without some general idea at least of the Divine authority of the Bible, and without the testimony of our own conscience, that we have carefully endeavoured to educate his heart, no less than his mind, in the fundamentals of the Gospel.1678
But the improvement of the school mainly depends upon its efficient superintendence. The direction of the mechanism, the system of instruction, and the choice of teachers, should be under the supervision of the Ministry. The selection and control of the teachers requires much prayer and consideration. They should be marked by readiness and intelligence, general good conduct, and, if possible, by consistent godliness. The discretion allowed to
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them must vary according to their qualifications. Considerable license may be given to piety, education, judgment, and experience. But piety, with an unfurnished or undisciplined mind; or steadiness and good intention, without Christian principle, require more immediate and minute control. The real power, however, should be vested in the superintendent director, under whom all should act upon a regular system.1679
An inefficient agency materially impedes the best schemes. The instruction of the teachers is therefore often necessary to give a spring to the working of the system. Lack of habit and intelligence often hinders their clear perception of our plans; so that they either shrink from a hearty concurrence, or they are awkward in their attempts to co-operate. They must not therefore be left to their own resources. Books must be supplied to them,1680 and their precise routine of instruction must be distinctly marked out. They must be urged to take pains with themselves at home, making the Bible their constant study, endeavouring to obtain from there solid materials, simple modes of communication, and persuasive and cheerful earnestness of address. Nor let them suppose that these matters are easily attained; or that a mechanical system, conducted without this furnishing, can be efficient. A monotonous tone of gravity and continued exhortation only produces listlessness. There is a difference between teaching and preaching. Sermons are out of place in a Sunday School. Here we want something brief, lively, expository, addressed to the conscience. The catechetical mode is decidedly the most effective to maintain attention, elicit intelligence, convey information, and most of all, to apply the instructions to the heart. Without this mode, ‘the Bible will be read, not as the book of Life, but as a class-book, or Scripture lesson. The child may become a good textuary, but will continue wholly ignorant of experiential religion, and of its blessed influence on the character of man.’ 1681 We must inculcate also the primary importance of bringing before children clear and simple statements of the Gospel; the lack of which may have restrained a large measure of Divine influence on our Schools. We must
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instruct our Teachers also in the difficulties of their work, as a “work of faith, and labour of love.” They are our “fellow-workers with God”—as truly labouring for God. as the most eminent Minister in the church. In fact, in a measure, they take our place, whose oppressive burden hinders us from the full devotedness to this great work—the place also of parents, who either cannot or will not instruct their children. Like us, they are living for the conversion of the world. They have the soul of each child committed to their trust. Their work therefore calls for the exercise of steadiness, punctuality, perseverance, kindness, meekness, patience, and faith. Instead of being finished with the school-hours, it needs constant recollection in order to furnish the daily practical exhibition of their Sabbath instruction. Thus they learn to sympathize with their Pastor, labouring with intense anxiety for the conversion of every child in their class, instead of resting with delusive satisfaction in their external attention and progress. Thus the heart is disciplined by prayer, faith is called into exercise, and “patience has her perfect work.” They will feel that they are doing a great work. They will be looking for present fruit, and yet, if they “do not see their tokens” of success, they will continue “stedfast, unmoveable, always abounding in the work of the Lord; because they know that their labour is not in vain in the Lord.” 1682
Where, however, the teachers (as it often happens) are selected from the elder children, or from young persons who have left the school, they must be formed into a class, practised in the best way to suit the taste of children, commanding their attention, gaining their confidence, and drawing out their measure of natural capacity and information. We must lend them books for their own improvement (such as those just mentioned); we must take them under our personal inspection, and direct the turn of their mind to the most efficient exercises for their important work. In general, young teachers are far preferable to old, as being more easily instructed and managed; and having that full spring and elasticity, which act promptly on the varying exigencies of the moment, and which enliven serious instruction with cheerfulness and interest. Their general conduct must, however, be a subject of special pastoral vigilance; needing frequent counsel, caution, encouragement, or reproof, grounded on their voluntary obligations.
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Periodic meetings of the teachers are among the most important parts of the Sunday School system.1683 We thus ascertain the progress of the school: investigate any hindrances to its advancement, the many little trials and vexations that belong to it, and suggest means for their removal; we must recommend adopting new plans; or encourage perseverance in the old frame-work. By comparing each other’s notes, many profitable questions are started, and many improvements are made. We mark where we have failed in prayer, faith, perseverance, or interest; while the discovery of any points of success brings with it fresh energy and encouragement under more humbling recollections. These meetings are also most valuable as a bond of union with the teachers, strengthening the influence of evangelical motives, awakening a spirit of mutual inspection and provocation,1684 and, joining in special prayer for increasing energy, faith, and patience in the work, and for a larger effusion of Divine influence on it.
The system of rewards and punishments requires judicious regulation. Rewards might be distributed monthly in small books1685: or annually in books of greater value, or in useful articles of clothing, making some additions to weekly deposits for this purpose. We should, however, be careful that the excitement of reward encourages real rather than comparative excellence. Emulation, awakened by competition, is the principle of selfishness; and therefore it must be repressed as much as possible. As to punishment, the teachers should never be permitted to strike the children, nor the master to use any corporal correction, except by the express appointment of the superintendent. In most cases, it is desirable to resign this necessary discipline over to the parents. Confinement beyond the hours of school is often found the most efficient correction. Yet we should characterize our system by rewards rather than by punishments, never using restraint until milder means have been tried in vain. Children are much more powerfully influenced by encouragement than by repulsion.1686
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But if the mechanism of a Sunday School—however admirably regulated and amply provided—forms the quantum of spiritual instruction for the young, it will only add further proof of the comparative infficacy of a mere Sabbath ministration. For we cannot forget how much that is learned at school is unlearned at home—either from the habits of “childhood and youth” (which, by an infallible judgment, are pronounced to be “vanity” 1687), or by the neglect and bad example of those who ought to be their instructors. It is no common miracle, that one day’s struggle against the stream should overcome the bad habits of the other six, falling in, as they do, with the natural bias of the heart. Even if the evils at home do not destroy the fruits of the school, yet the ground lies fallow; weeds grow; the boy that follows the plough all week with no home or evening school instruction, is like the iron which, though heated in the furnace in order to be softened, has only received one blow, and has been allowed to grow cold. We scarcely discern the traces of the hammer. The iron must be heated again. The Day and Evening Schools, connected with the Sunday Schools, give the repeated blows of the hammer. If, therefore, we cannot fasten this connection in an organized system, we must bring to bear some increased force from the general Pastoral Ministry. We must investigate the influence of the school on the daily conduct of the children—on their habits of obedience, seriousness, industry, and truth—inculcating an affectionate and judicious application of Christian discipline as the basis of the domestic economy. Where circumstances allow, the children should be collected during the week. Habits of intercourse, familiar instruction in private, combined with a general readiness to unbend towards them, so that they might look upon us in the light of parents or friends—all this will materially assist to open the avenues of confidence—that most successful medium of approach to the heart. Great encouragement will be found to persevere in these exercises; though parochial hindrances restrain much of their energy and effectiveness.
The older children also, who either have left, or are about to leave, the school, furnish a most anxious Ministration. This period is usually the crisis in their lives.1688 If no power of restraint
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or conviction has been produced, it is too frequently the era of their complete decline in conduct. The restrictions of the school are removed from them; they become disencumbered of an irksome yoke: they join light and trifling companions; and we have the grief of finding that their instruction, instead of becoming a blessing, has proved the awful means of hardening them in sin. Two remedies suggest themselves to prevent this melancholy issue. First—increasing pains to make our teaching interesting to their minds; and to cultivate that love which will rarely fail to engage their confidence or respect. Next—that we provide some means of linking them with us after they have left the school. Some of them might be engaged themselves as teachers under our vigilant superintendence;—if we can prevail upon them—still continuing with us as learners—formed into a class at some separate time, either on Sunday evening or during the week. Of course, the lesson system, as a compulsory engagement, should be relinquished. Portions of Scripture, with the parallel proofs or illustrations; the principal events in a book of Scripture; or the doctrines, precepts, and promises contained within a certain compass; the comparison of prophecy with its fulfilment; or Scripture Proofs of the Catechism, the Articles, or other formularies of our church, might profitably exercise and interest their minds. Intercourse with them should be encouraged in every possible way by employing them at our houses: interesting ourselves about their temporal concerns; lending them useful books; endeavouring to place them in respectable and serious families; enquiring respecting their masters; inviting them to see us in their periodic visits to their friends; thus maintaining affectionate sympathy and communication with them. Some of these ways may appear almost too minute and trifling for suggestion; but in practical experience, they are found to bear on accomplishing the most desirable ends.
III.—INFANT SCHOOLS.
The Infant School system regulated by Christian discipline and instruction, is one of the most valuable and successful experiments on the theory of Education. The bending of the twig some years sooner than it used to be bent, has gained a considerable advantage over the dominion of darkness and error; an
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advantage, however, which will turn against us, unless the early intelligence is controlled and directed to the great end of life. ‘The first seven years’ (as has been accurately observed) ‘are the seed-time of life’ 1689—only the two or three last years of which had been previously cultivated; while the earlier years had been lost to the child and to the Church.
The importance of this system is now universally acknowledged. Yet it may be well to enumerate some of its specific advantages, and to glance at some of its general principles. It is no small benefit to the Parochial Ministry. It forms a nursery for the Sunday and Weekly School. Children taken immediately from their families into these Schools, cost much time and pains to form their habits. But entering from the door of the Infant School, habits of order and attention have already commenced. The drudgery of the alphabet is also passed through, which (in the Sunday School especially) interposes a serious hindrance to the present results of Scriptural instruction. The advantages to parents (particularly mothers) are of no small value; giving them time, quiet, ability to learn, and to do the work of the house with the comfort of knowing that their children are safely and kindly provided for. A plausible objection to this system might be, the separation of children from their natural guardians is likely to encourage parental negligence, assuming most mothers exercised a wise and effective discipline. But observation of the poor proves that their children are generally unrestrained till age five or six (often when their mothers might attend to them), and that school-habits bind the children happily to their parents by early improvement in temper, subordination, and cheerfulness. The advantage also to the children is equally great—negatively, in their deliverance from filth, bad company, and mischief; and positively, in cleanliness, order, obedience, attraction to what is useful, formation of good habits, correction of bad tempers, real learning, storing the mind with the elements of Scripture, early impressions of religion, etc. etc.
It is desirable to conduct infant Schools with as much simplicity, and as little excitement as possible. Great injury arises from bringing the children forward into notice. As little as possible should be taught that is useless. Amusement and play in instruction, however necessary, must not be carried too far. ‘The idea of teaching everything as play or entertainment,’ (as has been well remarked)
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even if the project could be accomplished, ‘would sacrifice the great moral benefits of education.’ What indulgence could compensate for the loss of the early habits of application? The main object of the school is not to amuse, but to instruct; to direct the mind to the word of God, as the standard of right and wrong, and as the guide to knowledge of ourselves, of our present happiness, and of our eternal hopes. This design will allow much variety of illustration, such as objects, pictures, conversation, narrative, reading, etc.—in each of which departments the Scriptures open an abundant field. Nor is it at all correct to conclude that the elementary principles of religion are beyond the intelligence of a child. For—not to speak of their perfect simplicity—the light and dictates of conscience materially assist the comprehension.
In country parishes some of the children come or remain older at the school, than in large towns, where other weekly schools are ready to receive them. But as soon as the children are capable of it, a useful employment (such as knitting and platting for boys, and sewing for girls) must be found: and Scripture stories or Scriptural knowledge should be taught orally in the midst of these occupations.
In many respects, several small schools are preferable to one large one. There is less display and excitement. The main difficulty is to obtain efficient superintendence. True piety must ever be a primary requisite. Combined with this, “aptness to teach,” decided fondness for children, quickness in marking their character and habits, and in gaining their affections, condescension to their amusements, good health, active habits, patience, kindness, correcting without passion to effect the desired end in the mildest mode—in the general system of it, ruling by love, not by fear. Kind management, however, must be moderated by discipline, or it will foster a soft character, rather than a solid and strengthened habit of mind.
If lack of funds, room, co-operation, or other causes prevent the regular system, much may be done by improving the Dame Schools already in existence. Occasional visits, supply of books, suggestions for improvement in their plan of instruction, some small increase made to the income of the mistress by addition to her scholars—these trifling attempts might secure influence, and produce much good. In all cases, it is desirable that the children make some payment, however inconsiderable.
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In general, however, we observe that, unless Christian instruction and discipline are the governing principles of this system, it must be viewed as a scheme of uncertain useful prospect, nor even probable that it can overbalance evil.1690
IV.—WEEKLY SCHOOLS.
On this subject we can do little more than lay down general principles. Local circumstances must both furnish and direct the detail. Much that is simple and easy in practice does not allow description; and only experience can determine its expediency. Much attention has been given lately to improve the National system—chiefly to counteract the infidel projects that are now afloat to sever education from religion. Many valuable subsidiary suggestions might, however, be added to it (the result of experiments on the principles of education) for more local adaptation; so that in establishing or re-modelling a weekly School, it will be highly desirable to make use of all the helps that are afforded, and to inspect different experiments in actual progress and efficiency. The design of the Weekly School is to provide cheap and solid instruction for every child in the parish. In Tillage Schools, the variety of ages, and the great difficulty of ensuring regular attendance, are more sensibly felt. Indeed the enforcement of attendance is often scarcely just or expedient; where the absence of the children is occasioned by their early training to industrious work, necessary for their livelihood. Yet as the licence is frequently abused both by children and parents, some trifling reward for regular attendance at the end of the quarter, often marks the difference between necessary and unnecessary absence. The children’s payment of a penny (more or less), connected with this system of rewards, by giving a personal interest in the school, helps to insure regularity. It is obvious, how much depends on effective superintendence. Undoubted piety, firmness, judgment, system, alacrity, strict probity, and real love for the employment, are requisites which every Minister would desire to see combined in the Master or Mistress. They should gain the respect, in order to secure the obedience of the children. Yet it is not desirable that they should be vested with much discretionary power.
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The parents are better satisfied, when they are bound by a regular course marked out for them by authority. The assistance of volunteers, maintaining the rules of the School, and the regularity of all its minute arrangements, should be thankfully received. The value of rewards is far less important than their just distribution; so that children may see them proportioned to their conduct and exertion. In punishments, certainty is much more to be considered than severity. Disgrace or forfeiture of reward will generally supply the place of corporal punishment—which ought not to be resorted to, at least until milder measures have been ineffectually tried. In the circulating classes (a method first adopted in the Islington Schools) the circulars1691 gained by the children may be of a given value, and periodically redeemed for books, or clothes, or other articles of reward—accurate registers being kept of the progress and conduct of the children. This system excites the natural impetus for advancement; while it possesses the high advantage of repressing personal emulation. The child is not bent on taking the place of another; but only on securing a place for himself. Each may exert himself to the utmost, and be rewarded accordingly. Eight or ten in the same class may receive the same reward, and in every respect be considered equal. Before, the children were taught to consider the top place in the class as the highest station of honorary distinction, and the last place as the lowest point of degradation. But on this system, all places, considered as places, are alike honourable; and the movement is unlimited according to merit. The child is perpetually rising or retrograding. If attentive, he finds an unceasing motive to exertion; while even the dull are enlivened by not standing at the bottom of the class in hopeless despondency.1692
Change of occupation—carefully preserving the order of their employment—is very necessary to keep up the interest of the children. It is equally necessary that, as far as possible, they should be made to understand everything which they learn or read. A periodic examination on all their lessons—whether by the Minister, or some delegated and competent inspector—is most important. This applies especially to the religious instruction, which constitutes the main power of the system; without this, even under the most orderly regulations, it is a lifeless mechanism. The Master may be competent for the official arrangements; but either from ignorance of religion, lack of spiritual apprehensions,
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or lack of an intelligent and affectionate mode of communication, he is seldom efficient, at least for the entire direction of this primary responsibility. Making it the employment of the first hour may serve to impress the children’s minds with a sense of its pre-eminent importance. Oral teaching of the Scripture, Catechism, or Hymns, before the other books are distributed, would (when this plan can be adopted) spread a serious atmosphere over the whole subsequent course. So powerful a machinery as schools, requires the control of the principles of the Gospel in every part, to render them efficient to the desired ends.
V.—THE TREATMENT OF THE YOUNG IN A HOPEFUL STATE OF IMPRESSION.
With the exception of special cases in the Visitation of the Sick, this may be considered as the most difficult part of the Pastoral office. No particular talent, originality, or Ministerial fluency is requisite; but only the “spirit of power, and of love,” combined with “the spirit of a sound mind.” 1693 Our youthful flock is readily melted by an affectionate address; yet too often their conduct proves that their consciences are unawakened, and their hearts are unimpressed. Their very susceptibility to religious impressions has a strong influence to foster self-deception, mistaking natural impulse for the exercise of the spiritual life, conviction of sin for conversion of heart, feeling for principle, attachment to their minister for love of their Saviour, interest in the mechanical form of instruction for interest in the Gospel. Hence the desire for comfort is often independent of any vigour or even principle of holiness. We must be equally careful, therefore, to instruct as to impress, and to strengthen the judgment with a tone of manly and intelligent seriousness, which may control any irregular exercise of the feelings. Christian experience must be cautiously exhibited (lest, almost unconsciously, we form the character either into hypocrisy or self-delusion); much close personal application of the Gospel to the individual cases is needed, together with a clear separation between natural and spiritual excitement, and a watchfulness against every influence that does not distinctly act upon the conscience. Even the love of Christ should be presented in its glory and sublimity, as well as in its expressible tenderness and endearment—so that, while the wax is warmed and softened by the lively glow of feeling, a deep,
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complete, and permanent impression may be made; and the judgment, conscience, and habits may be connectedly influenced.
Not that we would deprecate that legitimate excitement which may often, under God, awaken the exercise of spiritual affections, producing in turn a most important reaction. But do not let the character and progress be measured by excitement which, if unconnected with Scriptural truth, is delusion—not edification. It may move without moulding the heart. Sympathy may work by a kindly earnestness of address, or (as in the history of the sufferings of Christ) by the tenderness of sacred truths, without any spiritual principle, perception, or practical influence. The will—the sovereign power in the soul—may be disturbed and restrained by the light of the mind and the working of the conscience; and yet it may still show its natural bias to sin. There may also be a work of illumination without spiritual light, complacency, rest, or transformation.1694 Natural conviction may awaken the conscience to a greater quickness and sensibility; but without that penitent abhorrence of sin—without turning to the blood of Christ so that it might be “purged from dead works to serve the living God.” 1695 The affections may be also touched, yet not be fixed or filled with the things of God. The impression therefore is transient and uninfluential.1696 The love of the world is not wholly thrust out, nor is its place filled with holy love and delight. “The house is swept and garnished” with outward reformation; but being “empty” of Christ, and not inlaid with Divine grace, it is ready for the re-entrance of Satan with more established power.1697
To distinguish the true and hidden life from amiable dispositions, warm affections, and evangelical correctness of profession, is often a special gift of “the manifold grace of God.” Spiritual principles. as well as external duties, may be fearfully counterfeited;1698 and therefore their evidences must be carefully sifted and tested by consistent conduct. Admitting their sincerity, these young persons require much cautious treatment. Quiet means should be used to check their exuberance. Let them be kept employed—whether for themselves or for others—to prevent a sickly excitement, and an engrossing analysis of their own feelings. Let us direct their reading of Scripture, so that it may be regular, not desultory; and yet that its paramount obligation does not interfere with any immediate
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duties. Let us keep solid truth—scriptural views of Christ—revolving before them; drawing out their own state from conversation on suitable topics of the Gospel, rather than from direct and immediate enquiry. We must also narrowly watch their conduct—strictly but tenderly pointing out inconsistencies; bringing every part to bear upon the standard of the Gospel—not necessarily inculcating a change of duties, but of principles—the same relative duties—only now performed “in a godly manner”—“as to Christ;” with a constant reference to his example—and with a single eye to his glory.
This system will bring encouragement without excitement, and produce a sure rather than rapid progress. And this is the true wisdom in this case—seemingly keeping back youthful converts, rather than risk an impetuous and doubtful profession by an undiscriminating confidence. As the happy heralds of the Gospel, we are charged with a special commission respecting the young, that is grounded on the most endearing motives.1699 We have messages to them of particular encouragement, and of generous and munificent love, which warrants the largest anticipation of lasting happiness.1700 Yet we must keep from placing our confidence in a new excitement of interest in them, that does not regard their spiritual apprehension of Christ, a lowly and consistent walk in him, and an experiential acquaintance with themselves and their besetting temptations. Sincerity, instead of being cast down by this apparent (for it is only apparent) discouragement, will eventually be strengthened in a more self-suspecting scrutiny. The prevailing defect in the religion of young persons, is that their views of the Saviour are too slightly connected with this self-inquiry, and therefore they are more connected with feeling than with faith—more with their own resources, than with the cross of Christ. Hence they fail to produce a deepened work of Christian humility, love, and consistency. ‘Young persons will grow happily, and fight valiantly, who firmly hold Jesus Christ as their Head, receive their strength and courage from Him, and “put on the whole armour of God.” 1701 Let this exercise of faith be connected with a “still communing with the heart.” 1702 If this seems to check the growing of the plant, it will only make it strike its root deeper in the soil for more abundant fruitfulness. This “retarding system,” therefore, is eminently useful in separating the chaff from the wheat. If it disappoints a bold profession, it will cherish and preserve the germ of trembling simplicity. Young
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trees, even ‘of “the Lord’s planting,” require diligent care and watering. But any attempt to force the fruit would materially injure the vital principle. Indeed they cannot be accurately distinguished until their budding and blossoms have ripened into fruit. Many a hard frost nips the bud; many an eastern blast threatens the blossom: and therefore the result of winter and spring alone can determine the life of “the incorruptible seed.” A gradual, kindly warmth, without too indulgent a treatment, will be the safest temperature for these tender plants in an unkindly soil.
VI.—YOUNG MEN.
Breaking in “the wild asses’ colt,” demands extreme management and patience. The trite French proverb aptly applies—A drop of honey will catch more flies than a pint of vinegar.’ All means—change of means—every effort, must be tried in succession to discover what treatment is most likely to produce the effect. Substantial expressions of interest in their employments—intelligible kindness of manners, and accessibility of address—the use of apparently accidental opportunities of intercourse—the use of suitable books with a cast of seriousness that is more or less deepened according to their temper—friendly suggestions about their temporal concerns, at the same time carefully guarding against meddling interference—these and other plans, adapted to our knowledge of their dispositions and habits, may possibly effect some good. And let it be remembered, that something must be at least attempted for them. They are in some respects the most important part of our flock, and in their day they will form the great body of influence among us. While the few imbued with the spirit of the Gospel are our most powerful support, those who are restrained neither by education, attachment, personal respect, nor religious principle, generally become (the Writer speaks from experience) the thorns in our side—the very pests of the parish.
However, steady, well-conducted young men may, by good management, be brought under a course of Bible instruction. The minister’s invitation to join them in a searching of the Scriptures might perhaps allure them. A chapter read in rotation, and afterwards verse by verse broken into questions, illustrated by references, and concluded by short and pointed application, would present the concentrated substance of truth in an interesting form. The instruction must, however, be carefully adapted to the varied capacities and seriousness of the catechumens, such as will engage
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their confidence, in the act of informing their ignorance. An answer that is not altogether pertinent must be allowed so far as it goes, while its more full and definite meaning is explained. When a backwardness to reply to doubtful questions is discovered, we should propose those admitting of a more certain answer; taking care that each individual receives distinct consideration and appropriate instruction. This exercise must be enlivened with as much variety as is consistent with the main purpose, avoiding tedious and monotonous arrangement which will soon weary those whose hearts are only slightly, if at all, moulded into a spiritual character.1703
In many cases, the utter disrelish for religion, renders such plans impracticable. The most affectionate control, acting on pride and self-will, often produces the most violent reaction. Like “the horse and the mule, their mouths must be held in with bit and bridle, lest they come near to us.” 1704 So that, when we have failed to tame their untractableness, nothing remains but to endeavour to preserve others (and especially the elder lads of our Sunday Schools) from the contagion of their society or example.
Sometimes, however, their popular institutions may open a distinct Ministry. We may obtain important influence in their Benefit Societies. Or we might organize a Society under our immediate superintendence, by the transfer of ale-house money to the public fund, affording higher pecuniary advantage at the same ratio of payment. And by holding out this attraction to the considerate, we might form their rules to a Christian standard, and enforce a decided regard for moral obligations.1705 The line would thus be drawn between the steady and the irregular. Though the more fearful might hesitate to join a society bearing a
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particular stamp of reproach, yet its slow progress towards general acceptance will be attended with considerable indirect advantages. The monthly meetings might be used for reading the Scriptures and for prayer; or by directing each member to contribute a text which, with the rest, might be recapitulated at the close of the business with personal application. Such an attempt to engraft spiritual intercourse upon friendly advice, might be found acceptable.1706 Perhaps also to the more ignorant—not wholly beyond control—an Adult School for reading. Holding out the promise of a large Testament, when they are able to use it, might be a pleasing temptation. Others might be allured by an invitation to an Evening Writing or Cyphering School, appending Christian counsel as they might be able to bear it. With the more intelligent, instruction in some branches of useful knowledge might be a bond of valuable restraint and interest.
But after all, this Ministry is too often marked with particular discouragement. We have the respect of our young men, but not their confidence. In other instances, we almost feel that the means used only increase the evil; and that it is wiser to maintain a degree of reserve and distance, labouring at the same time with more intensity to spread their case before the Lord. Yet under all trials, this Ministry should bear the stamp of particular tenderness—the “nursing mother cherishing her children.” 1707 Let us guard against the rising of our own spirit, when they turn their backs on our repeated admonitions.1708 While we “rebuke them sharply,” let us “instruct them in meekness;” shutting out despondency by the “chance that God will give them repentance.” 1709 Let successive disappointments exercise faith, deepen humiliation, quicken prayer, increase anxieties—and not induce a sullen, indolent heartlessness. We have a solemn responsibility on their account; nor must we readily exclude them from our commission as “the dogs and the swine.”1710 However humbling our lack of sensible encouragement may be, our rule must be—‘Sow in faith, and have long patience; wait on and wait for the Lord.’ Fruit will be found under the most unpromising appearances; but we must expect to wait for it. “The patience of hope” is the preparation for the
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“assurance of hope.” “Through faith and patience, we shall inherit the promise.”
Another point of great importance in the Ministry of the young, regards those incautious connections that are formed even under a religious profession. The power to throw in a seasonable warning, before the die is cast, on which perhaps eternity depends, is among the many advantages of confidential intercourse. Satan has ever made incalculable havoc in the church through these fatal unions. How many hopeful blossoms have been withered! How many apparently promising converts, thus sifted, have proved to be only chaff! How many sincere but hesitating Christians have been shaken by the infatuated attempt to unite “the temple of God with idols!” 1711 And yet it demands extreme delicacy, tenderness, and prudence to choose the moment, and to discover the safe extent of interference, that will combine the influence of confidence, and our knowledge of their character and circumstances. Indeed, there is no Ministry which requires more anxious consideration than the development of the sophistries and self-indulgent delusions of this moment, and the application of the touch-stone of the Gospel to the spiritual system. The blessing on wise and faithful counsels at this crisis is a special token of our Master’s favour and help; even cases of failure can bring great advantage in a deeper insight into the devices of Satan, and the self-deceit of the heart.
VII.—PRACTICAL SUGGESTIONS ON CONFIRMATIONS 1712
This exercise of the Ministry of the Young, brings with it particular encouragements, anxieties, and responsibilities. Never perhaps are the Pastor’s affectionate yearnings more drawn out towards his beloved flock than at the season of Confirmation. Then, if ever, he meets them with the intensity of parental interest—“My little children, of whom I travail in birth again, until Christ is formed in you.” 1713 The rite of Confirmation, if not of express Apostolic origin, was at least derived from Apostolic practice. We cannot indeed identify it with the laying on of hands1714 which appears to have been invariably followed by miraculous influence.
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But the concurrent testimonies of antiquity afford strong presumption that confirmation was the continuance of this rite as an ordinary means of grace, and for a purpose and object somewhat varied from its original institution.1715 Calvin admits it was the custom of the ancient church, and wishes that it had been preserved in its simplicity in his own church, before the Papacy unduly exalted it into a sacrament.1716 The Waldensian church retains the substance of it as an Apostolic institution.1717 The most eminent lights of the Reformed Churches (Peter Martyr, Rive, Peter des Moulin, etc.) and the Bohemian and Lutheran Churches, give it the weight of their authority. Indeed it is (as Archbishop Seeker has observed) ‘of such acknowledged usefulness, that in the times of confusion, when Bishops were rejected, some of their adversaries took it upon themselves to perform this part of their function; and within these few years (1741) the Church of Geneva has restored it in the best manner their form of church government will allow, and added an office for it to their Liturgy.’ 1718
This rite is the complement and seal of infant baptism when a sponsorial profession of the child’s faith—requisite for the act of covenanting with God—had been made. This was sufficient for the infant covenant when the infant was received into the Church, not on its own account, but as a part of its parent, having a covenant interest in the promises to the seed of believers.1719 But in the adult covenant, personal benefits are claimed, and consequently personal obligations are involved. And hence, without a personal profession as a visible investiture of the Church privileges that were sealed at Baptism, the infant title to these privileges is invalidated. The
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profession made at the Eucharist by no means corresponds to this design, having no distinct reference to the title on which we claim to be admitted as complete members of the visible church.
The Church manifestly has a right to demand a profession of faith. She cannot judge what she does not know. She does not pretend to be a searcher of hearts. Therefore, she can only determine by outward signs. The Apostles even hesitated to receive Saul into their company (though with the strongest evidence of sincerity) until the Church had received a voucher of the credibility of his profession.1720 Indeed, without this profession, what hinders the infidel from advancing a claim, on the ground of his infant baptism, to the full privileges of the Church, and the Church herself from being thus virtually unchurched? Every church, therefore, practising infant baptism, insists on a confession of faith as indispensable for full communion with the visible body. And this being admitted, we decide (forbearing with those who conscientiously differ from us) that the profession of confirmation more conforms to the practice of the Apostolic churches and primitive usage, than any other that prevails.
In fact, while it secures all the privileges of infant baptism, and certifies God’s favour and gracious goodness to our children—it also includes the substance of adult baptism—“the answer of a good conscience towards God.” 1721 Here the grace that had been faithfully prayed for in baptism is publicly acknowledged, and its increase is sought and expected by the renewed exercise of the same faith. Therefore, so far as it is sincere, it exhibits a profession converted into principle. The outward sign of the cross, as the mark of the true spirit of the cross, imbues the heart, and is manifested in the consistency of the Christian character.
The character of this engagement is distinctly spiritual. What else is the baptismal covenant between God and the infant? Are not the preface, question and answer, and the prayer in the Confirmation service eminently spiritual? Is “I do”—as a renewal of the solemn promise—anything less than a purpose of the heart? Can that be solemn, which is mere lip-profession? Our Church regards the confirmed as ready for the communion; and does she not insist upon spiritual qualifications to receive that holy sacrament? 1722 Consider our spiritual catechism on the one side, and our particularly spiritual Communion Service on the other, and we cannot conceive this intermediate Service to be any less of a spiritual mould.
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As the preliminary for Ministerial instruction, however, the debasing rubbish of superstition and ignorance must be cleared away. Many of us have elicited notions in the course of catechetical inquiry which, if friendly conversation had not brought them to light, would have been deemed relics of the dark ages. Some will come for the bishop’s blessing with no idea, desire, or expectation of the blessing of God; others come to relieve their sponsors of the burden of their sins and duties—as if personal responsibility did not coincide with the earliest “discernment between our right hand and our left hand;”—or as if we, who are utterly unable to answer for ourselves, could answer for one another;—or as if anyone could be found to answer for one of us besides Him “who bore our sins in his own body on the tree.” The true candidate for Confirmation will come in self-renunciation and faith—not to take his sins upon himself, but to lay them upon Christ; and to take Christ’s yoke upon himself in the simple devotedness of a pardoned and accepted sinner. With the more intelligent who are still ignorant of the spiritual requisites of the service of God, errors are prevalent; they are less palpably absurd, but they are scarcely less dangerous. Confirmation is often expected to operate as a charm, to make the path-way to heaven easier from here on. Resolutions are connected with the ordinance itself, with more or less sincerity, but they are the natural fruit of ignorance and self-deception. From that day a new era will begin; a more serious course of life will be commenced: the world, if not wholly forsaken, will be restrained within more measured limits. And all this is anticipated, without any distinct feeling of helplessness, or any perception of the need of a change of heart, or any dependence on Divine grace. They are soon reminded, however, that while the heart remains unchanged, the difficulty must remain in full force: the world will be just as ensnaring, and Satan just as tempting, and sin just as powerful as before. If there is not a sincere and humble desire to dedicate themselves to God at the present moment, then the day and the service of Confirmation possess no innate power to give a new bias to their heart.
But we also have to contend with the gross misconceptions of parents. Confirmation is a respectable church form with them, having no meaning, and linked to no obligations. Their children have come to a proper age. They must receive the sacrament—fit or unfit; and therefore, as a preliminary, it is decent that they should be confirmed; that is, that they should solemnly promise, in the house of God and in His presence, what they have no desire or intention to perform; and the performance of which would often be
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in direct opposition to their parents’ wishes, instructions, and example. Thus the rash heedlessness—we might say, the profane trifling—of parents, encourages their children in the profession of a wilful falsehood; striking a blow at the root of all moral obligations, Christian integrity, and even common honesty.
The course of Confirmation instruction naturally includes a clear exposition of the nature and obligation of the baptismal vow;1723 this is as strictly bound on every professing Christian, as if he had made it himself: “I was made on his account; from a regard for his best interests; and I bring him early into covenant with God, and into fellowship with Christ.” As his baptismal obligation bound him only for his good in the way of privilege;—and bound him to nothing in the way of duty, nothing to which his relation to God had not previously bound him from his first moment of accountability—he has every reason, when he has come to a competent understanding, to set his own hand to that vow. Therefore he now comes, in Confirmation, to affix his seal to his infant baptism by his own act and deed; and to dedicate himself to God in that engagement, in which he had been dedicated to God in infancy.
He now makes the declaration, not of what he wishes to do, but of what he does; not of what he would be, but of what he is. The grace prayed for here is not that he may devote himself to God; but that, having devoted himself to God, and now making the profession of it, he may be faithful to the end. Indeed, upon the ground of the faith professed in his baptism, he has already called himself “a member of Christ,” and has acknowledged his obligations to God “who has called him to this state of salvation.” He has now come to confess before the church his humble and sincere readiness, according to the terms of the baptismal covenant, to renounce the service of his spiritual enemies; to accept the Gospel as his hope of salvation; and to determine by God’s help, sought and obtained in earnest prayer, to continue in the way to his life’s end. On this credible profession, the Bishop, as the Minister of God, lays his hands upon him, with prayer, as the sign of the Holy Spirit already granted, and as an assurance, on God’s behalf, of its confirmation and increase.
This is the meaning of the rite, upon the supposition of the sincerity of the confirmant. But we cannot shut our eyes to the lamentable fact that a vast majority of our candidates are alike ignorant of the nature of this ordinance, and unimpressed with its
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obligations. Some remember the profane merriment of the last occasion, and wish to have their holiday, like others, in the mockery of the service of God. Some think to please their parents by this blind profanation1724—forgetting how unable they will be to shelter them from the awful consequences of their wilful falsehood; and that the plea of parental obligation will be of no avail when the heavy indictment appears against them at the bar of their Judge. Some think with their parents that Confirmation is proper for every young person, and that it is a reproach not to be confirmed; therefore, though they have no more intention of leaving the world for Christ, than of quitting their country for a foreign land, they have no objection to the mere ceremony of a promise; and for decency’s sake, they wish to be confirmed.
Now for young persons under these or similar misconceptions, a customary course of Pulpit Ministry is clearly inefficient. They need the simplest elementary instruction, conveyed to their minds in an interesting and arresting form.1725 They need to be awakened from their ignorance or carelessness, in order to be informed and encouraged. They require a close as well as a familiar and affectionate address; an adaptation of the broad outline of instruction (such as the detail of the baptismal vow) to their individual temperaments, habits, pleasures, temptations, and general conduct;1726 together with frequent enquiry into their intelligent and experiential apprehension of truth. Texts, or short courses of reading, might be marked for special examination and prayer—such as brief statements of the fundamental doctrines, practical exhibitions of Christian duty, affecting views of the Saviour’s love, portions for prayer, and encouraging illustrations of the character and happiness of devotedness to God.’1727 We should enforce the constraining motives of the Gospel
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with tender seriousness, combined with strong remonstrances on the reasonableness of the service of God, and the ingratitude and rebellion of resisting his love. ‘Can you,’—we might say to them—‘hesitate to give your hearts to such a Saviour? How ungrateful, how inexcusable, this reluctance to so blessed a service! Had he been as reluctant to die for you, as you are to live for him, would he have emptied himself of his heavenly glory for your sakes? Think of the Son of God becoming a man of sorrows for you—and can you turn away from his command of love, which seems to come from his cross—“My son, give me your heart?”‘
We can only, however, broadly sketch the course of private communication with catechumens. Its shaping into a more distinct and applicatory form will vary, more or less, in every instance. We come into contact with minds cast into different moulds, or minds similarly constructed, but passing before us in different stages of ignorance or of enquiry, of resistance or of yielding to the influence of the Gospel. In large numbers, where it would be nearly impracticable to insulate each particular case, we might advantageously form classes after a short individual converse; and thus retain, in great measure, the familiar mode of instruction.1728 With educated minds, perhaps the use of the pen might supply a useful medium of communication, in requesting written replies to a series of explicit and searching enquiries.
Many of us feel some difficulty in ascertaining the precise qualification intended by the church for this holy, but alas! too often profaned rite. The sixty-first canon is express—that we take special care that none are presented, except those we know are fit.1729 Now, if this canon is explained according to the letter of the
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mandate given to the sponsor in the baptismal service, the fitness for Confirmation would seem only to imply an acquaintance with and instruction in the Catechism (whether influential or not). This line would include every species of the ungodly, while living in the habitual indulgence of wilful and flagrant sin. But our church, by requiring ‘an account of the candidate’s faith,’ 1730 combined with a capacity to ‘answer the questions of the Catechism,’ 1731 a practical acknowledgment of the baptismal obligation is sufficiently evident, both from the fearful profanation which must result from a literal adherence to the mandate, and from the judgment of some of her most accredited authorities. ‘I must entreat you,’ (as Seeker charged his clergy) ‘to endeavour that none are brought, except those who (to speak in the language of the Rubric) have come to the years of discretion, who have learned not only the words, but to a competent degree, the meaning of what was promised for them in baptism—who can say with seriousness and truth (what otherwise they surely ought not to say at all) that ‘in the presence of God and the congregation, they ratify and confirm the baptismal vow in their own persons.’ Bishop Burnet speaks most plainly and admirably to the same point.1732
This concurrent decision of these authorized guardians of our church, who deservedly have a great name among us, must be deemed satisfactory. It only needs to be added that compliance with the letter of the mandate [in form alone], gives plausible ground for the objections of the Dissenters: it is utterly inconsistent with the spiritual character of our church, and the spiritual engagements that she requires from her members. It reduces the ordinance of Confirmation to an empty ceremony that produces no possible benefit to the persons confirmed; and it bears only the stamp of wilful falsehood and solemn mockery, which is insulting to the presence and house of a holy, jealous God.
The difficulty, however, that is often and painfully felt, of complying with the literal requisite of the Church, will be materially diminished by a decided course of applicable instruction. For example, the affecting result of this experiment: at the commencement of the course, all the catechumens were constant in their attendance; but as the subject gradually opened before them, and individuals were made to grapple with their consciences, the numbers gradually diminished (as with Gideon’s army, though not in the same fearful proportion), until they had dwindled down to one half of their original body. The “mixed multitude”
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began to find the gate too strait, and the way too narrow, for their pleasures, self-indulgence, and habits of sin, and they retired from the course. They perceived that they had altogether mistaken the matter. What they conceived was only a decent formality, or perhaps a day of mirth, involved a profession which, in common honesty, they dared not make, and involved obligations which they had neither the desire nor the purpose to acknowledge. And though they were repeatedly warned that the declining of the public profession still left these obligations in full force, yet they were not hardy enough to risk the solemn aggravation of hypocrisy in their profession of faith, without any possible benefit to be expected from it. Indeed, they were often assured of the earnest desire of their Minister for their Confirmation, yet he felt it incumbent upon him to explain to them its real nature and importance—as the ratification ‘with their own mouth and consent, openly before the Church,’ of their baptismal engagement of renunciation, faith, and obedience. If they were willing ‘to confirm this promise in their own persons,’ it was equally his duty and privilege to encourage them. But if they were in heart and life unwilling, would they dare to present themselves to the bishop with a falsehood in their mouths—the guilt of which in no degree would be diminished by the awful fact of a multitude uniting with them in it; rather, it would be aggravated by every circumstance of the occasion, by the light and knowledge which made it wilful; and by the presence of God in his own house, with the Minister and representatives of his church? This close dealing with their consciences would need little exercise of our prerogative. Though we should admit indeed the imputation of discouraging their wishes and intentions: yet the responsibility of declining the profession will be entirely their own.
Yet our system would be widely different, not only with the more encouraging cases, but also with the first dawn of hope upon discouragement. Here we would imitate our Master’s merciful tenderness to “the bruised reed and the smoking flax.”1733 But with the careless, the more respectable (still remaining unintelligent or unimpressed), and even with many of the doubtful, this treatment may be pursued in perfect consistency with Ministerial tenderness— though indeed not without some personal conflict, and probably some Ministerial cross (especially more in some instances). We would continue to hold out the invitation to the last stage of enquiry, lest we seem to prescribe limits to the grace of God, and hinder, as far as
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men can do, the operation of his own work, by our lack of consideration, patience, and love.
The difficulties, however, in the right treatment of Confirmation are often exceedingly great. They begin in our own bosoms; they belong to the various motives of the catechumens, their different states of mind, the conflicting opinions in our parishes, especially among Dissenters, and perhaps also among our own brethren; and even if none of these things embarrass us, there is the pain of possibly dismissing any that may possess the latent germ of true piety; and of admitting neutrals—those cases about which we can make no decisive judgment. Truly the season calls for special prayer; that power and wisdom may be given to us to lay bare the heart of the candidate to his own eyes; and that, seeing our path clearly, we may act to our satisfaction, and to his conviction.
The proper age for Confirmation has been variously determined. In England, during the reign of Popery, it was five years of age. The Council of Trent appointed between seven and twelve years. Another Council at Milan forbade the confirming of any under seven. This requisition was consistent with the true genius of popery. It was, like their six other sacraments, an opus operatum 1734 upon passive agents. Calvin determined that the age of ten was an age usually far too young for intelligent sincerity or profession. Our church has more wisely marked the time indefinitely—‘come to the years of discretion,’ an era which must vary in some degree according to natural capacity, and opportunities for instruction and preparation. Few reach this era before the age of thirteen, and not many so early.
We must deeply regret that Ministerial unfaithfulness might give a plausible pretext for Dissenting misconceptions, as to the nature and value of this ordinance. But that “eye” must “be evil” indeed, that cannot distinguish between a rite, diligently used as a sign and means of self-dedication, and that same rite left to its own nakedness, unconnected with Christian instruction or Christian motives. Therefore—from Ministerial neglect, and not from unscriptural superstition—it has made an occasion for affronting mockery to God under the shadow of a reasonable service. Is there no difference between a promiscuous multitude that has gathered—like the assembly at Ephesus, “the greater part of whom did not know why they had come together” 1735—and a “little flock” that has been duly instructed in the nature of their obligations; and which is coming to the
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house of God to testify to their public and willing surrender to the service of their Saviour? I think candour1736 would make us forbear from condemning it (where it is not wholly in accord), and in approving the end of it, it would forgive the mode of it, and would be ready to say—“The blessing of the Lord be upon you; we bless you in the name of the Lord.” 1737
We add a suggestion on the importance of keeping alive the impressions of the season in our subsequent Ministry. Much anticipated blessing has often been lost from neglecting to “stir up the minds” of the confirmants from time to time “by way of remembrance.” Would it not be desirable to occasionally address them from the pulpit; to probe and encourage them in private conference; and to assemble them periodically for the purpose of a renewed, systematic, and self-examining exhortation, toward a habitual and consistent fulfilment of their obligations?
As a mere ceremony, nothing can be more unmeaning, or we may say, more profane, than Confirmation. As an ordinance, seriously considered, and conscientiously used—its successive eras add living members to our churches. Even if a single instance of visible blessing had not been granted, the opportunities specially afforded by it—of exciting a spirit of prayer for the rising generation; of bringing the grace and mercy of the Saviour into more immediate contact with their understandings and affections; and of detailing before them a more explicit exhibition of their solemn and unchangeable obligations—cannot be wholly unproductive of a blessing to our own hearts; and it may be confidently expected to produce an ultimate and abundant harvest in many unpromising cases.
A memorandum book to enter the minutes of a conversation with catechumens would afford many useful and interesting recollections. The following may furnish a sample:—
The approach of A. B. to Confirmation gave me from the beginning unmixed uneasiness. My conversations with him, from time to time, elicited no satisfactory evidence of true penitence. The character and habit of his mind were decidedly, though not grossly, worldly; and therefore the profession of renunciation of the world in entirety and sincerity was probing, the specific application of the baptismal vow to his individual case. He professed increased seriousness of mind, and a readiness to give more consideration to the subject of religion; but the intention of buying “the pearl of great price” at the cost of “selling all that he had,” 1738
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I fear had never found a place in his heart. I entered into the subject with him in close conversation, entreaty, and prayer. ‘Are you willing to stand to this profession, to renounce all that this world offers for Christ?’ He was afraid—not all: he was willing to give up some things, but he could not say more. I told him that some, and not all, meant nothing: that an unreadiness to forsake all made it doubtful whether there was a real desire and sincere intention to yield anything; because that “faith,” which alone could enable him cheerfully to make one sacrifice for Christ, was “the victory that overcomes the world” 1739 in every form of temptation in which it could present itself. I should have spoken to him differently, allowing hesitation and conflict in his mind, had I felt any reason for hope that the germ of Christian sincerity, even in its weakest influence, was hidden in the ground of his heart. He hoped indeed that he might be different at some future day; but at present he was not prepared to come up to the requisites of the Gospel. Either he had not counted the cost; or he was not willing to abide it. His faint resolutions derived all their strength from his own resources; and were wholly unconnected with a sense of helplessness, and dependence on strength from above. It was therefore easy to determine their character, and to predict their failure.
Another case (of the same character, and with the same melancholy result) was that of C. D.,
a wild and careless lad, whose mind had previously been undisturbed with the most cursory thought of religion. The world was everything to him: all his care, all his employ, all his delight. Eternity, with its infinite momentous stake, had been wholly disregarded. Confirmation, in his view, was a matter of course. Several of his family had gone to the last Confirmation; he was old enough for the present, and the repetition of his catechism was all he thought would be required. I endeavoured to impress serious conviction on his conscience; but I could only obtain a promise that he would turn the matter over in his mind. Some slight impressions, however, were made by repeated conversations. As the time drew near, I endeavoured to bring his mind to a crisis. He told me that he was willing to be confirmed; to which I replied—‘I am glad to hear it, if it is really true that you wish to confirm your baptismal vow, and to really renounce the devil, the world, and the flesh. But you must understand the meaning and seriousness of this determination. Confirmation is a promise you are going to make—or rather to renew—to God. You are going to promise great things—things, which,
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if you perform them, will make the world wonder. You are going to promise the great, holy, heart-searching God, that you will, from this time forth, forever renounce, forsake, and abhor the devil and all his works; sin of every kind, of every degree, whatever your conscience tells you to be wrong; and that you will resist with all your might whatever temptations have hitherto overcome you. These are great things for you to promise.’ ‘I doubt,’ (he said) ‘I am not fit: I had rather not go.’ Not at present taking notice of his hesitation, I proceeded—‘You are in the world from morning to night; Satan puts every temptation in your way—sin, the neglect of God, the neglect of his word and prayer; your companions draw you as far as they can from every serious thought about your soul, your Saviour, or eternity. Now you are going to promise, that, when you meet them tomorrow, you will strive against them as far as you can; and, if they will not hear you, that you will turn away from them. This is a part of the meaning of Confirmation. Is this your meaning?’ ‘I think,’ (he said) ‘I had better not go.’ ‘I do not wholly discourage you from going. If you can go without telling a falsehood, it will be a blessing to you. But to profess and promise to God in his own house what you do not mean to perform, would be the most wicked falsehood you could utter. Did you know that it meant all this?’ ‘Nothing near so much.’ ‘Now’ (I said) ‘I do not wish to frighten you, but it is so dreadful to go blindfolded and ignorant of the promise you are about to make. In your business, you never promise in this thoughtless way; and this is by far the most serious business you ever took in hand.’ ‘Yes indeed, I begin to see it is; and I think I had better give it up.’ ‘I do not recommend that you give it up to-night. You have not asked God to teach you. He is waiting for the first turn of your heart to him, if you will only seek him. Let me show you in the parable of the prodigal, a picture of God’s love and readiness to welcome you.’ He listened with considerable attention, and at length said—‘I should like to go; but I think I had better not, if I am not fit.’ ‘I think so. Only remember, that unfitness for Confirmation is unfitness for death. And how awful it is to be called into eternity in this state of unfitness! How awful it is to be growing more unfit every day by neglecting these things! Do not despise this precious gift. It is worth all that you have in the world—it is the pearl of great price—worth ten thousand worlds, if you had them to buy it.’ ‘Yes, but it is such a very strict thing.’ ‘And you must expect to find it so. You never can be religious without a hard struggle. Could you bear what the world will say? to have
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all your old companions joining the laugh against you?’ He gave me no answer, and I continued—‘Let me tell you, how much happier it is to serve God than to run after the world: at least let me persuade you to make the trial. God has more to give you than the world; and if you will only ask him—“He gives liberally, and does not upbraid.” Now have you really ever asked him?’ ‘I think I have prayed lately; but I doubt, not with all my heart.’ I continued at some length, showing him his state of guilt, helplessness, and unbelief—his need of a Saviour to bring him to God—the only way to give up the world, and choose the service of God, by faith in Jesus Christ. His conscience was evidently under the temporary power of conviction; but he could not make up his mind to the cost. The chains of sin and Satan were too strong to be broken by faint and unproductive convictions.
E. F. in Sunday School.
Happily for herself—she was not gifted with fluent speech. But the little that was elicited by patient questioning seemed to bear the genuine stamp of the language of the heart. ‘How do you feel now about being confirmed?’ ‘Not by as great a deal as I could wish.’ ‘I suppose you feel it is a great thing to do: would you wish not to be confirmed?’ ‘No—I wish to serve God.’ ‘And what good do you expect it will do you?’ ‘None at all, unless I go with a true heart.’ ‘What does Confirmation mean?’ ‘Giving up the heart to God.’ ‘But were you not given up to God soon after you were born?’ ‘Yes, when I was baptized.’ ‘Then why do you want to be confirmed?’ ‘To give up myself to God.’ ‘It will cost you a good deal: there is so much to be given up first. Would you give your heart wholly to God?’ ‘I will try.’ ‘Is there nothing in the world that you love so well as God?’ ‘I do not think there is.’ ‘But can you ever perform these great things that you are going to promise?’ ‘Not without God’s help.’ ‘But to whom does God give his help?’ ‘To those who ask him.’ ‘But what hope have you of God’s help?’ ‘Because he has promised.’ ‘And why did God promise it to you?’ ‘Because Jesus Christ died for sinners.’ ‘Now, you will promise to renounce all that the devil, the world, and your own wicked heart tempt you against following the word of God; which of these three do you find to be the hardest?’ ‘I think I find my heart the greatest trouble.’ ‘And how do you expect to overcome?’ ‘By faith, by believing in Jesus Christ so as to love him.’ ‘What are the Articles of the Christian faith?’ ‘All that the Bible tells me of Jesus Christ.’ ‘And do you really believe all that you read about him?’ ‘I hope I do, but not enough.’ ‘Do you believe in him,
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so as to try to seek him?’ ‘I hope I do, but not enough: I wish I did.’ ‘What do you think of God’s commandments? Do you think you can keep them?’ ‘By God’s grace I will try: I find them very comfortable.’—There was little enlargement of mind, but hopeful signs of the guidance of the Spirit of truth. Monosyllables, however, that in other instances signify only a cold and unmeaning assent, in her case evidenced at once the timidity of her character, and the sincerity of her profession.
We have only to recommend the sealing of Confirmation engagements at the Sacramental Table; not always as an immediate consequent, but as connected with a due preparation, and a competent judgment of Christian intelligence and sincerity. Nothing indeed can be more injudicious or more injurious, than hurrying young persons, immediately after Confirmation, to the Lord’s Table—as if we might dispense with all scrutiny of their profession, and all intelligent preparation for that solemn ordinance. Where their consciences are not numbed in formality or indifference, this rash decision has usually issued in a heartless profession, characterized by indolent and unavailing regret. We would not indeed wilfully err on the other extreme, and expect everything to be quite satisfactory. “We wish their perfection,” but we must not wait for it. Nor should we bar them, in almost the lowest gradation of sincerity, from an ordinance which, by fixing them in communion with the Church, is most helpful to their establishment in the Gospel.1740 For what more did the Apostles have at the original institution of the supper?