with great joy. The object of their mission was to procure Bishops for the Indian dioceses, and for the better ordering of their churches. The Patriarch, Mar Simeon, ordained them both priests, and sent them for a time to the monastery of St. Eugenius. He then consecrated two monks of the said monastery, bishops for the Indian churches, whom he named Mar Thomas and Mar John. Having furnished them with ample powers, and commendatory letters, he dismissed them with prayers and benedictions, and sent them together with the two priests to India. "When they had arrived, the faithful received them with very great joy: they met them on the way with the Gospel, and the cross, and the censer, and torches, and conducted them to the church with great pomp, and singing of psalms and hymns. Then they sanctified the altar, and ordained many priests; for that of a long time they had no spiritual fathers."'

pp. 107, 108.

When priests are wanted for the purpose of conducting church ceremonies, rather than to communicate knowledge and to exhibit religious example to a people, as we should fear was the case in this instance, the profession of Christianity cannot be very pure, or possess much efficiency. We have often wished, as we have been reading these pages, that we could find something more worthy of the religion of Christ, than these solicitations for bishops and priests. The Syrian bishop of Cadennattee, at the commencement of the last century, wrote to the Patriarch of Antioch for the supply of two bishops, and two learned priests, for the Indian churches, in a letter of which the following is the introductory address, which, it must be granted, is composed in a style not much agreeing with that which an Apostolic epistle would exhibit.

"Thoma, the Infirm: Bishop of the antient and orthodox Syrian "Christians of Hindoo.-To the primate of the Royal Syrian "Priesthood, raised to the throne of principality: holding the power "of binding and loosing above and below; the most benign, com"passionate, and indulgent, our Father, and lord, Mar Ignatius, "Patriarch, triumphing with the triumphs of Apostles, and exalted "with the exaltations of the Faithful; President of the illustrious "throne of Antioch, the fourth Patriarchate, by the decree of the "three hundred and eighteen Fathers assembled in the city of "Nice, whose fame and renown is in all parts of the world: steward "of the house of God in truth, and head of the Catholic Church."Maintainer of all Church order, and good shepherd of the sheep; "diligently feeding the flock of the Eastern pasture, and bringing "into the fold-door all the sheep of his care. Blessed art thou our "Father, &c."' p. 152.

The Syriac MS. on vellum, containing all the Books of the Old and New Testament, which Dr. Buchanan describes in bis Christian Researches, and which is noticed by Mr. Yeates, does not, we fear, exhibit all the marks of ancient purity, which are suficient to establish the conclusion, that the Syrian Christians

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of India have the pure unadulterated Scriptures in the language of the ancient church of Antioch, derived from the very times of the Apostles. We do not dispute this conclusion from the insertion of ii. Peter, ii. and iii. John, and Jude, in this MS., which books are wanting in the ancient Syriac version, but from the Apocryphal books forming a part of its contents, a circumstance which is favourable to a supposition very different from that which derives the manuscript from the source to which it is assigned.

We are truly gratified with Mr. Yeates's declaration of his sentiments, on a point of some consequence to the determination of the character of many individuals and communities that figure in ecclesiastical records, and we cordially agree with him, that Christianity forbids the thought that all those churches have perished from the salvation of the Gospel, which in 'ancient times have been pronounced heretical by dogmatical councils, too often the result of bigotry and opposition, rather' than dispassionate truth and reason.' He means, we presume, that the judgement pronounced by these councils, was the result of bigotry and opposition; a judgement which, we apprehend, will be reversed in very numerous instances, in that day, and by that tribunal, to which the decisions of councils, and ecclesiastics passing sentence on men for their opinions and practice in religion, must be referred, and when many who have been adjudged as heretics, will be declared to have kept the faith.

We exceedingly regret that we have not been able to give a more favourable account of Mr. Yeates's book. We can only commend his diligence, and thank him for putting the unlearned reader in possession of the traditionary accounts of the oriental churches, which Asseman and other writers have preserved in works not generally accessible. With these accounts our readers may be desirous of acquainting themselves, and therefore we think it our duty to describe Mr. Yeates's collection, as the best means of information which the English public possess on the subjects which it includes.

Art. VII. 1. Lectures on the Principal Evidences, and the several Dispensations of Revealed Religion; Familiarly addressed to Young Persons. By W. Roby. 8vo. pp. 373. Price 12s. 1818.

2. Sermons to Young People; to which are added, Two Meditations on Important Subjects. By James Small. Second Edition. pp. 126. Price 2s. 1817.

3. The Young warned against the Enticements of Sinners; in Two Discourses on Prov. i. 10. By the Rev. Andrew Thomson, A.M. Minister of St. George's, Edinburgh. 24o. pp. 114.

EVERY genuine patriot, and, much more, every Christian philanthropist, must have observed, with the utmost so

licitude, the melancholy proofs which have been recently afforded, of the progress of juvenile delinquency. Of this painful and alarming sign of the times, the most unquestionable evidence may be gathered from the columns of our daily journals, the records of our judicial courts, and the reports of the British Senate. One of the most remarkable circumstances attending this fact, is, that it has appeared at a time when unparalleled efforts are making, both in private and in public, on a limited, as well as on a very extended scale, for the melioration of youth, by means of general education and religious instruction. To investigate the causes of this moral phenomenon, is not our present business, though the inquiry cannot fail to be deeply interesting to those who duly reflect upon the influence exerted by the young on one another, on all the domestic relations, and consequently on the national character. But on whatever principles this fact may be explained, or to whatever operating causes it may be traced, it will be universally admitted, that he is no ordinary benefactor of the human race, who contributes but in a small degree, to remedy this existing evil. Scarcely can Christian benevolence direct its efforts to a nobler object, than that of imparting religious knowledge and moral principles to the young. Opinions may be various as to the manner in which this important design is to be prosecuted, the most effectual means to be adopted, and the most eligible instruments to be employed in effecting it; but no inconsiderable part of this arduous task must always devolve on the ministers of religion.

There is a fashion in religion, as well as in the habits of ordinary life, and to the former, as well as to the latter of these, may be applied the remark, that the newest fashion is not always the wisest and the best. The taste and prevailing practice of the present day, seem to be in favour of Lectures and Sermons to young people, which have, we fear, in too great a measure, superseded the catechetical instructions to which our forefathers were accustomed. Relying perhaps too much on the exertions of parents and preceptors of youth, official instructers have of late years, discontinued, either partially or wholly, the salutary practice of public catechizing; a practice, to which Christians of former ages were so greatly indebted for the extent of their religious knowledge, and the stedfastness of their Christian principles. There may be, it is true, a class of well-educated young persons, too nearly approaching to men and women, to be catechized by the officiating minister; and who may therefore be more properly addressed from the pulpit, either by separate discourses, or series of lectures, suited to their age and circumstances; but if it be generally the case, that catechetical instruction is abandoned by pastors and public teachers, as the more proper business of the parlour or the

school-room, we cannot but conceive, that a very effective instrument of usefulness has been laid aside, for one of, at the best, but doubtful efficacy.

We are fully aware that the discontinuance of the wholesome practice alluded to, so far as relates to Protestant Dissenters, has chiefly arisen from a concern that nothing but pure, unmingled truth, drawn from the hallowed fountain of Inspiration, might be communicated to the opening mind; and it is readily admitted, that if formularies of religious doctrine, or creeds of human construction, are to be placed in the hands of youth, too great care cannot be taken that they perfectly accord with the infallible standard of revealed truth. They cannot approximate too nearly to the very terms employed by the inspired writers'; and, at the same time, it should be repeatedly inculcated on the catechumens, that the Bible alone is the certain rule of faith and practice, to which they should therefore give "the most earnest heed." But to push the objection arising from a fear of propagating error, and of teaching for doctrines the commandments and devices of men, so far as to neglect the early communication of religious knowledge by means of scriptural catechisms, is, in our judgement, to reason most illogically, and to adopt a principle of action directly opposite to that on which other branches of education are conducted.

But while we cannot but give a decided preference to the ancient mode of catechetical instruction, as best adapted to fix the roving attention of youth, to furnish their memories with valuable stores of sacred knowledge, and to form them early to habits of piety and virtue, we would by no means be understood to depreciate the value and importance of attempts like those which have given occasion to these preliminary remarks. So far from it, we consider writers and preachers of this description, who devote a considerable portion of their ministerial labours to their youthful charge, as rendering an invaluable service to the common cause of Christianity. To pursue this mode of instruction with signal success, requires indeed talents of no ordinary degree. Few, very few have all the endowments requisite to excellence in this department of pastoral duty. If young persons are to be interested for any considerable time, on subjects from which they are naturally averse, a combination of qualities is necessary in the speaker, which is seldom found united in the same person. An earnest and affectionate address, a distinct and impressive utterance, a lively, yet chastened imagination, elevation of thought, combined with an artless and child-like simplicity of language, a heart overflowing with tenderness, and a countenance beaming with compassion and kindness: these are some, and but a small portion,

of the desirable, if not the essential properties of an acceptable preacher to youth.

It is indeed possible to produce a strong impression on a juvenile audience, by most unjustifiable means. He who will stoop to a familiarity of expression and levity of manner bordering on profaneness, who scruples not to amuse his youthful hearers with sallies of wit, or to excite their astonishment by a theatrical address, or to indulge in the wild luxuriance of an unbridled fancy, may perhaps succeed in engaging the attention of youth; but it will be at the tremendous expense of his own fidelity, and of the present and eternal welfare of those, whom he endeavours to fascinate by his eloquence, rather than to save by his instructions. Addresses to youth should be neither systematic nor desultory; neither abstract nor puerile; neither forbiddingly grave, nor triflingly gay; they should be lively, but not ludicrous; serious, but not repulsive; simple, but not unbecomingly familiar in thought and expression; or to borrow a beautiful illustration from the inspired volume," they should drop as the rain, and distil as the dew; "as the small rain upon the tender herb, and as the showers upon the grass."


The works whose titles stand at the head of this article, are of various merit, and possess different kinds of excellence. In order to be appropriate, they should have been, (and it is probable they were,) addressed to very different descriptions of youth. Mr. Small's discourses are plain, earnest, affectionate, and in some passages, energetic; but they are more particularly suited to that numerous and hopeful class of young persons, whose privilege it has been to be trained up in the bosom of religious families, and who are in danger of mistaking religious habits formed by education, for personal piety.

They are six in number, and treat of the following important subjects: The Evidences of real Piety; the Advantages of early Piety; the Friendly Question addressed to Youth; the Invitation of Christ to thirsty Souls; the Unreasonableness of Delays; and Usefulness recommended to pious young People. To these are appended two short but impressive meditations, on the Plant of Renown,' and on the Love of Christ.' As a fair specimen of the style and manner of these discourses, the following passage contained in the third of the series, may be extracted:

Let me now put the question in the text in another form: Is it well with thee, my young friend, as to the peace of thy soul?

• Peace is a charming word, it is eagerly caught by the mind, it is soothing to the human breast. Peace particularly distinguishes the character of him, "who is the brightness of the Father's glory, And the express image of his person." He came as the messenger of

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