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Doctrinal Instruction in Sunday Schools.

21

tion for those who do not accept that masterpiece of human ingenuity, he has been constantly attacked by his colleagues in the most bitter manner. To these invectives he has replied with firmness, but without overstepping the limits of Christian charity. Peace and unity in the Church have been the constant theme of his eloquent preaching. We remember to have heard him on one occasion, after having exhorted 'his hearers to maintain peace with those of their brethren whose doctrinal views differed from their own, exclaim: "Do you not hear the sound of those who are waiting at the doors of this church to be admitted to commune with you? O, no! You hear them not. The noise of our vain and sterile disputes has buried their voice!" May his perseverance and his courage be recompensed! When at the hour of his death he shall look around him and does not see the seed which he has sown bursting forth into a rich and fertile harvest, he will console himself with the thought that he has done his duty, and that God will do the rest. He will remember that St. Paul has said: "I have planted, Apollos watered, but God gave the increase.'

R. W.

Jasm heitman

ART. II. DOCTRINAL INSTRUCTION IN SUNDAY

SCHOOLS.*

"SHOULD the doctrines of Christianity be systematically taught in our Sunday schools?" was a question proposed by the Secretary of the Sunday School Society to several correspondents, while preparing his Annual Report. It is discussed in the latter part of that Report, as fully as its proper limits would permit. We deem it a very important question, and one which demands, at this particular time, the careful consideration of every friend of pure Christianity. We say, "at this particular time," because we fear that there is in many minds a strange aversion to the whole subject of doctrinal discussion or instruction, both in the pulpit and in the Sunday school. The older members of our most

*The Nineteenth Annual Report of the Sunday School Society, with an Account of the Proceedings at the Public Annual Meeting, 26th of May, 1847. Boston: S. G. Simpkins. 1847. 12mo. pp. 24.

firmly established religious societies, who were interested in the controversy upon Christian doctrines which took place between the Unitarians and their opponents some years ago, acquired clear and distinct views of the doctrines of Christianity as held by Unitarians, in distinction from the doctrines of other denominations, of the arguments by which they are supported, and of the way in which objections to them are answered. But, at the same time, they became wearied with the process, and disgusted, perhaps, with the unchristian bitterness that too often accompanies controversy, if it be not generated by it. And the natural consequence has been an aversion, in many of our older societies, to distinct doctrinal discussion, or direct and systematic efforts to teach the doctrines which are embraced. It is much to be feared, therefore, that the younger portion of such societies are growing up without any well settled and distinctly defined opinions, liable, in after life, to be "driven about by every wind of doctrine" to which they may be exposed. And there is great danger, also, that, from the want of clear and distinct views upon the doctrines of Christianity, their religious principles will become weak or unsettled, and they will be driven by difficulties or allured by temptations from the path of moral virtue and Christian holiness. We thank the Secretary of the Sunday School Society for having called the attention of the community to this question, Should the doctrines of Christianity be systematically taught in our Sunday schools?"

The question takes it for granted that there are certain "doctrines of Christianity." And this the members of every Christian denomination sincerely believe. They may dif fer widely upon the question as to what these doctrines are; but they all believe that Christianity is not without its own distinct and peculiar doctrines, that Jesus Christ and his Apostles in teaching Christianity did teach these doctrines. But what place, we very naturally ask, did they assign them in their teaching? Did they teach doctrines as matters of importance, as essential parts of Christianity, or as mere incidental appendages, which might be attached to the system or separated from it, without, in either case, seriously affecting its character or its practical influence? It seems to us that the doctrines of Christianity were taught by our Saviour and his Apostles as essential parts of the religion, - without which it would not be what it now is.

We can

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Christian Truths.

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form no conception of a Christianity entirely divested of all the doctrines which our Saviour and his Apostles taught. It is from these peculiar doctrines that it derives in part its peculiar character. If, then, we would teach Christianity in our Sunday schools, we must teach its doctrines, because they constitute some of its essential parts, and serve, in some measure, to give it its peculiar character.

May not the aspect of this question be somewhat changed by a simple change of terms? Suppose that, in our question, we substitute the term truths for the term doctrines. It would then read, "Should the truths of Christianity be systematically taught in our Sunday schools?" And does not the question, in this form, convey precisely the same meaning intended in its original form? But can there be found those who will advocate the negative of the question. in this form, the teaching of Christianity without its truths? What is the object of Sunday school instruction? Is it not to make our children acquainted with Christianity, to give them a clear mental conception of what it is, in its truths, principles, precepts, and spirit, that so their knowledge of Christianity may become to them the means of making them true and devoted Christians? It must be ever borne in mind, that our children will carry out from our Sunday schools precisely that knowledge of Christianity which is there taught them. If we teach only select portions of the Gospel, then will they carry forth with them into life only a partial knowledge of religion. And not only so, but there will be great danger, that, from the very circumstance of their being so instructed, they will imbibe either a strong prejudice against seeking an acquaintance with other portions of the Gospel system or a feeling of utter indifference in regard to them. Are there any friends to the best influences of Christianity, who would be willing to have our children, as they become men and women, carry out into the world with them, as their guide in duty, their strength in temptation, their support in trial, a Christianity in which are incorporated none of the doctrines of Christianity, -in other words, none of the truths of Christianity? And even if this should be attempted, would the system taught be the Christianity of Christ and his Apostles?

We We are aware that there are many who object to teaching doctrines in our Sunday schools. "What we wish," say they, "is, that our children should be there trained to the ex

ercise of right feelings and the formation of right principles, truly Christian feelings and principles. If this result be secured, it matters not whether they are made familiar with the doctrines of Christianity or not." But how, it may be asked, are we to awaken right feelings? We wish our children to be filled with love to God. How are we to awaken this love? Must it not be by teaching them something, some truths, some doctrines, in regard to the existence and character of the God we wish them to love? If our children have no distinct conceptions of the existence or character of God, can they be filled with love to him? Or if God be represented to them in a hateful light, as a cruel, arbitrary, and vindictive being, will they delight to think of him, will they cherish a trusting, confiding, filial love to him? The feelings, then, which our children may cherish in regard to God will depend, not only upon their being taught some doctrines or truths respecting him, but, in a very great degree, upon the character of the representations that are made of the truths that are taught respecting God.

Again, if we wish to cherish and cultivate in our children deep, heartfelt, all-embracing love to man, how are we to awaken this love? When we look upon the debased and the degraded, upon the savage and the barbarous among men, is there any thing in their obvious appearance to awaken in our hearts deep sentiments of love to them? The love of men, which we wish to cherish in the hearts of our children, is founded, not upon the obvious appearances presented, as we take a cursory glance at the world, but upon Christian doctrines or truths in regard to man as a spiritual being, capable of spiritual elevation, purity, and holiness, as a child of God, as our own brother. With these truths clearly defined and distinctly embraced, we can cherish love, Christian love, for the most debased, abandoned, and wretched of our fellow-men, because with the eye of faith we can look beneath all this wretchedness and degradation, and discover a spiritual nature created for high and holy employments, and capable, if the power of the Gospel can be brought to bear upon it, of being, even yet, emancipated from its bondage to sin, and elevated to heavenly holiness and happiness. But this love grows out of, and is founded upon, the doctrines or truths taught by Christianity concerning man. If, then, we would, in our Sunday schools, truly awaken love to man in the hearts

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Right Principles.

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of our children, — love which shall be all-embracing in its reach, and self-sacrificing in its efforts for man's elevation and improvement, we must teach them the doctrines or truths of Christianity in regard to man. And so it is with all the various feelings and emotions which we wish to nourish in the hearts of our children. They grow out of, and are founded upon, certain doctrines or truths of Christianity.

And as to right principles, will not the same position hold true? Are not these also founded on Christian truths or doctrines? We wish, for example, to send the children who are now pupils in our Sunday schools out into the world with such principles deeply implanted in their hearts as will prevent their ever departing, in their future transactions of business, from the line of strict rectitude, and with such principles as will prevent them, in their future political efforts, from indulging unchristian feelings, or pursuing unchristian courses. How shall we do this? On what shall we

erect these principles ? We must teach our children something more than merely that honesty is the best policy. We must teach them the doctrines or truths of Christianity in regard to God's constant presence with them and constant moral inspection over them, and in regard to their accountability to God. We must teach then the doctrines or truths of Christianity in regard to their own spiritual natures, and the danger there is of polluting, debasing, degrading their own souls by indulgence in wrong-doing. We must teach them the doctrines or truths of Christianity in regard to the indissoluble and eternal connection established by the laws of God's spiritual kingdom, and inwrought into the very texture and constitution of our spiritual natures, between sin and misery, between holiness and happiness. On these great and important doctrines, distinctly comprehended and firmly believed, may rest, as upon a sure foundation, the principle of unswerving devotion to right and duty, amid all the temptations and allurements, all the trials and disappointments, of life. But, unless these and other appropriate truths are taught, on what can we build any well-grounded hope that our pupils will carry with them into their future mercantile or political life principles which will prevent them from departing, in a season of trial or an hour of temptation, from the line of strict rectitude and Christian integrity?

We might refer to other principles. But we have said enough to illustrate our position on this point. We sincerely VOL. XLIV. 4TH S. VOL. IX. NO. I.

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