3

techized*. For catechizing fignifies in fcripture, at large, inftructing perfons in any matter, but especially in religion. And thus it is ufed, Acts xviii. 25. where you read, This man was inftructed in the way of the Lord; and Luke i. 4. where again you read, That thou mayest know the certainty of those things, avherein thou hast been inftructed. The original word, in both places, is catechized.

But as the different advances of perfons in knowledge made different forts of inftructions requifite; fo in the primitive church, different forts of teachers were appointed to dispense it. And they who taught fo much only of the Christian doctrine, as might qualify the hearers for Chriftian communion, had the name of Catechifts appropriated to them: whofe teaching being ufually, as was moft convenient, in a great measure by way of question and answer; the name of Catechifm hath now been long confined to fuch inftruction, as is given in that form. But the method of employing a particular set of men in that work only, is in most places laid afide. And I hope you will not be lofers, if they who are appointed to the higher miniftries of the church attend to this also.

A

Under the darkness of Popery almost all religious inftruction was neglected. Very few, to use the words of one of our Homilies, even of the most fimple people, were taught the Lord's Prayer, the Articles of the Faith, or the ten commandments, otherwife than in Latih, which they understood not t; fo that one of the firft neceffary steps taken towards the Reformation, in this country, was a general injunction, that parents and mafters fhould first learn them in their own tongue, then acquaint their children and fervants with themt: which three main branches, of Chriftian duty, comprehending the fum of what we are to believe, to do, and to petition for, were foon after formed, with proper explanations of each, into a catechifm. To this was added, in procefs of time, a brief account of the two facraments; all together making up that very good, though fill improveable, Form of found words §, which we now use.

And that it may be ufed effectually, the laws of the land, both ecclefiaftical and civil, require not only minifters to inftruct their parishioners in it, but parents, and masters and miftreffes

Gal. vi. 6.

Homily against Rebellion, part 6.

See Wake's Dedication of his Commentary on the Church Catechifi,

$2 Tim.i. 13.

mistreffes of families, to fend their children and fervants to be inftructed; meaning evidently, unless they made fome other more convenient provifion to answer the same end. For promoting religious knowledge and practice is not only the exprefs defign of all church government, but a matter (would God it were well confidered) of great importance to the ftate alfo fince neither private life can be happy, nor the public welfare fecure for any long time, without that belief of the doctrines and obfervance of the duties of Christianity, for which catechizing the young and ignorant lays the firmeft foundation.

It must be owned, the Catechifm of our Church is, as it ought to be, fo clear in the main, as to need but little explaining, all things confidered. But then it is also, as it ought to be, fo fhort, as to leave much room for fetting forth the particulars comprehended under its general heads; for confirming both these by reason and scripture; and for imprinting the whole on the confciences and affections of the learners. This therefore I shall endeavour to do in the fequel of these discourses, as clearly and familiarly as I am able.

In the nature of the thing, nothing new or curious ought to have any place in fuch an expofition, as indeed fuch matters ought to have little place in any public teaching of God's word but least of all, where only the plain fundamental truths of our common faith are to be taught, confirmed, and recommended in a plain way. And yet, as these truths are of all others the most neceffary; the plainest things that can be faid about them, may deferve the attention of all forts of perfons; especially as it is but too poffible, that fome of all forts may never have been taught fufficiently even the first principles of religion, and that many may by no means have fufficiently retained, and confidered fince, what they learnt in their early years; but preferving fearce more in their minds than the bare words, if fo much, may be little the better, if at all, for the leffons of their childhood. To which it might be added, that every one hath need, in a greater degree or a lefs, if not to be informed, yet to be reminded and exci

ted.

Let me beg therefore, that all who have caufe to hope they may receive benefit, would attend when they are able: and that all who have children or fervants would bring or send

them.

them. This is not a day of bufinefs. It ought not to be a day of idle amusements. It is appointed for the public worfhip of God, and learning of his will. This is one of the hours of his worship: it is that part of the day in which you are most of you more at liberty, than you are in any other. And what will you fay for yourselves hereafter, if when you have the most intire leifure, you chufe rather to do any thing or nothing, than to ferve your Maker, and improve in the knowledge of your duty? Never was there more danger of being infected with evil of every fort from converfation in the world. Surely then you fhould endeavour to fortify yourselves, and those who belong to you, with proper antidotes against it. And where will you find better than in the houfe of God? But particularly, I both charge and beg you, children, to mark diligently what I fhall fay to you: for all that you learn by rote will be of no use, unless you learn also to understand it. The expofition, which you are taught along with your catechifm, will help your understanding very much, if you mind it as you ought: and what you will hear from me may be a yet farther help. For, tho' there should be fome things in it above your capacities, yet I shall endeavour to the best of my power, that most things may be easy and plain to you. And, I entreat you, take care that they be not loft upon you. You. are foon going out into the world, where you will hear and fee abundance of what is evil. For Chrift's fake lay in as much good, in the mean while, as you can, to guard against

it.

:

But indeed it behoves us all, of whatever age or station we be, to remember, that the belief and practice of true religion are what we are every one equally concerned in. For without them, the greatest person upon earth will, in a very few years, be completely miferable and with them, the meaneft will be eternally happy. O hear ye this, all ye people; ponder it, all ye that dwell in the world; high and low, rich and poor, one with another*. Apply your hearts to inftruction, and your ears to the words of knowledge†. For whofo findeth wisdom, findeth life; and shall obtain favour of the Lord. But he that finneth against her, wrongeth his own foul; all they that hate her, love death ‡.

*Pfal. xlix. 1, 2. † Prov. xxiii. 12.

Frov. viii. 35, 36.

LE C

THE

LECTURE II.

Privileges of Baptifm.

HE Catechifm of our Church begins, 'with a prudent condefcenfion and familiarity, by asking the introductory queftions, What is your name? and, Who gave you this name? which lead very naturally the person catechized to the mention of his baptism, at which time it was given him. Not that giving a name is any neceffary part of baptism; but might have been done either before or afterwards, though it hath always been done then, as indeed it was likely that the first public opportunity would be taken for that purpose. But befides, it was no uncommon thing in ancient times, that when a perfon entered into the fervice of a new mafter, he had a new name bestowed on him. Whence perhaps the Jews might derive the practice of naming the child, when it was circumcifed; it being then devoted to the fervice of God. The firft Chriftians, in imitation of them would of course do the fame thing, for the fame reason, when it was baptized: and no wonder, that we continue the practice. For it might be a very useful one, if perfons would but remember, what it tends to remind them of, that they were dedicated to Chrift, when their Christian name was given them; and would make use of that circumstance frequently to recollect those promises, which were then folemnly made for them; and which they have fince confirmed, or are to confirm and make perfonally for themselves. Without performing these we are Chriftians, not in deed, but in name only: and shall greatly difhonour that name, while we bear it and boast of it.

Our baptismal name is given us, not by our parents, as we read in fcripture the name of Jewish children was, but by our godfathers and godmothers. And this cuftom alfo may have a double advantage. "It may admonish them, that having conferred the title of Chriftians upon us, they are bound to endeavour, that we may behave worthily of it. And it may admonish us, that our name having been given us by perfons, who were our fureties, we are bound to make good their engagement.

But the office and ufe of godfathers will be confidered under one of the following questions. The fubject to be confi-

dered

dered at present, though not fully, is baptifm. For this be ing our first entrance into the Chriftian Church, by which we become intitled to certain privileges, and obliged to certain duties; religious instruction begins very properly by teaching young perfons, what both of them are. And in order to recommend the duties to us, the privileges are mentioned firft.

Not but that God hath an abfolute right to our obfervance of his laws, without informing us beforehand, what benefit we, fhall reap from it. Surely it would be enough to know, that he is Lord and King of the whole earth; and that all his dealings with the works of his hands are juft and reasonable. Our bufinefs is to obey, and truft him with the confequences. But in great mercy, to encourage and attract his poor creatures, he hath been pleased to enter into a covenant, a gracious agreement with man: fubjecting himself, as it were, to bestow certain bleffings on us, provided we perform certain condi tions. But though, in this covenant, the promises, made on his part, flow from his own free goodness; yet the terms, required on ours, are matter of neceffary obligation: and what was altogether voluntary in him, firmly binds us*,

Now the privileges thus conditionally fecured to us in baptism, we find in our catechism very fitly reduced to these three heads that the person who receives it, is therein made a Mem ber of Chrift, a Child of God, and an inheritor of the kingdom of

heaven.

1. The first, and foundation of the others, is, that he is made a member of Chrift. This figure of fpeech all of you may not immediately understand: but when it is understood, you will perceive in it great strength and beauty. It presupposes, what we must be fenfible of, more or lefs, that we are every one originally prone to fin, and actually finners; liable thence to punishment; and without hope of preferving ourselves, by our own ftrength, either from guilt or from mifery. It fur ther implies, what the fcripture clearly teaches, that Jefus Chrift hath delivered us from both, in fuch manner as fhall hereafter be explained to you, on the most equitable terms of our becoming his, by accepting him from the hand of God for our Saviour, our Teacher, and our Lord. This union to

him,

*See Waterland's Review of the doctrine of the Eucharift, c. xi. p. 425