ON THE CHURCH CATECHISM.

LECTURE I.

THE CHRISTIAN COVENANT.

LUKE i, 4.

"That thou mightest know the certainty of those things, wherein thou hast been instructed."

THIS is a portion of the words in which St. Luke the Evangelist addresses the disciple Theophilus, and declares the purpose for which his gospel was composed. What I first wish now particularly to notice is, that the way is here shown, in which among the early Christians, learners were taught in the doctrine of their God and Saviour. It was by word of mouth and hearing; for St. Luke's original words, when thoroughly examined, will be found to mean that he was going to furnish Theophilus with full and sure written proofs of the matters which the disciple had already learned by the ear, in which in fact he had been catechized. This teaching might not indeed have been carried on quite after our present plan of catechism, but

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the very words employed shew that at any rate there was a mode then in use of giving knowledge to beginners, by means of oral conversation; and they are suitable, I trust, for heading this present attempt at making our first elements of Christian instruction better understood and remembered by hearers of every description. I hope it may be found advantageous for the young, and not unprofitable to a congregation at large, to take a view of the parts, the extent, the grounds, and the value of that knowledge to which they may in general have been introduced, but with which I believe that it is as generally possible for them to improve their acquaintance. I beg therefore your attention to what I wish to be a short and plain exposition of the Church Catechism. It is true that I am led to this attempt by what I regard as most obviously of use to a portion of my younger hearers; but surely those of riper years and knowledge may also, and with benefit, join in looking at the ground-work of our common salvation-the first lines of the truth in Jesus.

As was just now observed, the word catechism means such instruction as is termed oral, or by word of mouth. The name catechism was particularly applied in the primitive church to the training given to converts from false religion, be

fore they were baptized into profession of the faith of Christ. While they were under teaching and preparation, they were called catechumens. These were of course, in the general way, persons who had previously been unbelievers, and had arrived at years of understanding. The children of believing parents were for the most part then, as in Christ's catholic church at present, admitted to be baptized in their infancy; and they received, when they were equal to it, the knowledge of the covenant into which they had entered. Our catechism is made to suit the case of the far greater portion of the younger members of the church, that is, it regards them as already admitted to covenant with God in the holy sacrament of baptism; but it further regards them as designed, like the catechumens of old, to declare and avow engagements for themselves of their own wills and understandings. Confirmation, which among the primitive converts was presently bestowed as the accomplishment of baptism, now follows at an interval, confesses and ratifies the vow, and supplies what was necessarily left behind in infancy. I have made this comparison between old and modern practices, just to shew that as far as may fairly be, and allowing for altered circumstances, we are, as we ought, maintaining the original practice of the

church of Christ. Our catechism is thus become, according to its further title, an instruction to be learned of every person before he be brought to be confirmed by the Bishop. Confirmation to one portion of you is a design to be aimed at, to another portion, a transaction to be remembered.

A catechism being thus meant for the necessary use of every one who makes profession of Christian faith, should contain the essentials from which nothing can safely be left out. It should be as plain, simple, and short as possible, so that the above main purpose is obtained, for it should convey just as much knowledge as is absolutely necessary for any one to possess, in order to be a rightly instructed Christian, whatever may be his years and powers of mind. It should give just the information without which a person of age beyond childhood could not properly be admitted to the sacrament of baptism, or one who had thus been received into the church in infancy, solemnly profess for himself the engagement formerly made in his name. It ought not to leave out any doctrine absolutely necessary to everlasting salvation, and therefore a rightly formed catechism will be not merely a brief exposition to be impressed on the minds and memories of the young and simple minded, but will be at the same time a ready, easy,

and comprehensive manual of faith and practice to be fixed in the hearts of Christians of all ages and capacities. At baptism, the new made Christian is engaged to believe and do whatever his profession requires. These engagements a catechism must display, shortly indeed and in outline, yet in principle and substance completely.

Let us notice what the engagements or requirements are. In becoming members of Christ, we must first bring with us repentance-not that it is our own to offer, it is a gift of God with which he enables us to come to himself. The renunciation of the world, the flesh, and the devil, promised for the infant by his sponsors, is the profession of repentance accepted in behalf of those who cannot with their own voice answer for themselves. The other promises and professions made at the same time, are those of faith and obedience, the latter of which two principles springs from the former when duly understood. Repentance, faith, and obedience taken together, make up the whole duty of a Christian. All his obligations may be brought under these three heads. It is however, furthermore necessary, that when according to this division he has learned what he has to forsake, what to believe, and what to do, he should be acquainted with the means of fulfilling the plan, that is, that