were diligently instructed in the forementioned principles, with others of a like nature, (for they are mentioned only as instances,) before they were admitted to a participation of this ordinance, with imposition of hands that ensued thereon; these, therefore, are called, the doctrine of baptism,' or the catechetical, fundamental truths, wherein those to be baptized were instructed, as being the things whereof they were to make a solemn profession."

Dr. Owen expresses the belief that, at an early period of the Church, adults on their first hearing of the gospel received such instruction as this previously to baptism, while the children of believers were admitted to baptism in infancy, and instructed as soon as they grew up to years of understanding. After expressing this view, he proceeds with the following remarks, in which, if Bishop be_substituted for Elder, we shall have a just account of the practice of the primitive Church.

"Afterwards, when they were established in the knowledge of these necessary truths, and had resolved on personal obedience to the gospel, they were offered to the fellowship of the faithful; and hereon, giving the same account of their faith and repentance which others had done before they were baptized, they were admitted into the communion of the Church, the elders thereof laying their hands on them in token of their acceptation, and praying for their confirmation in the faith. Hence the same doctrines became previously necessary to both these rites; before baptism to them that were adult, and towards them who were baptized in infancy before the imposition of hands. And I acknowledge that this was the state of things in the apostolical churches, and that it ought to be so in all others. Persons baptized in their infancy ought to be instructed in the fundamental principles of religion, and make profession of their own faith and repentance, before they are admitted into the society of any particular Church." Dr. Owen, as has been remarked, admits this to have been the state of things at an early period of the Church, but not, as must in justice to him be remarked, so early as the time of writing the epistle to the Hebrews. He thinks that "the whole business of confirmation is of a much later date, so that it cannot be here intended." Upon this conjecture, (in opposition to recorded apostolical practice,)

it is not within the scope of the present remarks to speak. Our concern is only with the representation of facts as existing in the "apostolical churches," and which, it may be observed in passing, constitute in every particular, except the grade of the administrator, precisely what is now called confirmation. In the opinion of Dr. Owen, the "laying on of hands" most probably has reference to the practice of the apostles, subsequent to baptism; but this, he thinks, was for the purpose of bestowing supernatural gifts.

P

As we proceed further on in the history of the Church, the materials for catechetical notices become very abundant. Heathen converts were invariably required to go through a course of catechetical instruction, before they were admitted to baptism. The children of believing parents, being baptized in infancy, were admitted catechumens as soon as they were capable of learning.

The former class of catechumens was generally subjected to a long probation, partly for the trial of their sincerity and stability, and partly that they might be instructed by degrees in the principles of true religion. Bingham, on whose authority these facts are stated, thus describes the usual system of catechetical instruction.*

"They usually began their discourses with the doctrine of repentance and remission of sins, and the necessity of good works, and the nature and use of baptism, by which the catechumens were taught, how they were to renounce the devil and his works, and enter into a new covenant with God. Then followed the explication of the several articles of the creed, to which some added the nature and immortality of the soul, and an account of the canonical books of Scripture, which is the substance and method of St. Cyril's eighteen famous discourses to the catechumens."

A part of the instruction of catechumens in the primitive Church consisted in the reading of the Scriptures, a fact which presents a striking contrast to the more modern system of a Church calling itself catholic, but catholic only in name. Bingham says,

"It is observable that no Church anciently denied any

* Antiquities of the Christian Church, Book x.

order of Christians the use of the holy Scriptures in the vulgar tongue, since even the catechumens themselves, who were but an imperfect sort of Christians, were exhorted and commanded to read the canonical books in all churches, and the apocryphal books in some churches, for moral instruction. Nay, if we may believe Bede, they were obliged to get some of the holy Scriptures by heart, as a part of their exercise and discipline, before they were baptized.... Among [them,] as St. Austin and others have observed, those were commonly the most tractable and the best proficients, who were the most conversant in the holy Scriptures."

As we descend into the dark ages of the Church, catechetical instruction, with all other instruction, appears to have been grossly neglected. At a synod held in England in the year 735, it was enjoined, "that the priests learn and teach to know the Creed, Lord's Prayer and words of conse cration in the Masse (or eucharist") in the English tongue. This seems to indicate, as Fuller (from whom the canon on these instructions is quoted) remarks, that “ learning then ran low, [since] the priests themselves had need to learn them; yet ignorance was not then so high, but that the people were permitted to be taught them."

On the first dawn of the reformation in England it was found necessary to recommend catechetical instruction as a means of dispelling the gross ignorance in which the people were involved. This work was commenced by Cromwell in the reign of Henry VIII., " and though what he required," Archbishop Wake remarks, "went no further than to teach first the parents and masters themselves, and by them their children and servants, the Creed, the Lord's Prayer, and the ten Commandments; yet this was a good beginning, and even more than many of the clergy themselves in those days were very well able to expound to them."

It may teach us gratitude for our privileges in the present day to learn, from an old and faithful historian, the state of the people and the means adopted for their instruction, in the early part of king Edward the Sixth's reign. "There was now great care taken that the vulgar sort might arrive at some knowledge of religion, which they were for the most part barbarously ignorant of before.

And for this purpose provision was made that the people might learn in English the Lord's Prayer, the Creed, and the Ave, that always were to be said before in Latin, but especially the Lord's Prayer, commonly called the Pater Noster. And therefore, the better to inculcate it in the minds of the people, Latimer used to say this prayer constantly, both before and after sermon, in the country where he was. And when any poor people came to him to ask an alms, he would oppose them with the Lord's Prayer and bid them say it, and cause his servants sometimes to require them to say it. Many would tell him they could say the Latin Pater Noster, and others that they could say the old Pater Noster, (as they termed the Lord's Prayer in Latin,) but not the new, meaning the English."*

In the year 1548, a Catechism, translated from the German of Justus Jonas, under the supervision of Archbishop Cranmer, was published in England. This was subsequently known under the title Cranmer's Catechism. "It consists," says Le Bas, "of elementary expositions of the Commandments, the Creed, the Lord's Prayer, the Sacrament of Baptism, the authority of the Keys, and the Lord's Supper. In this book the Commandments are arranged conformably to the Romish practice. The first two coalesce into one, and the tenth is divided into two. But then in the discourse on idolatry, introduced by Cranmer into the exposition, he remarks, that this arrangement is the work of later interpreters; and that, according to the most ancient interpretation, the words relating to images form the second coinmandment." If this be always fully given, the arrangement is a matter of less importance, although there seems to be no room for doubt as to that intended by Scripture. The Church of Rome is compelled to transpose a clause in the tenth commandment in order to make it appear as a distinct injunction.

Cranmer's Cutechism was erroneous with respect to the number of the sacraments, (of which it makes three, Penance being one,) and does not appear to have gone into general use. In the year 1553, another Catechism, which had been composed in Latin, was set forth, and its use enjoined upon all schoolmasters, &c. by the authority of

* Strype's Memorials of Edward VI.'s Reign. B. i. ch. 9.

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the king. It is in consequence called King Edward's Catechism. It is said in the king's injunction to have been written by a certain godly and learned man," but who was the author was not made known, and seems to be generally considered uncertain. Some thought that it was written by Poinet, bishop of Winchester. Strype, however, than whom there is probably no better authority in such matters, says,-"It was certainly writ by Alexander Noel [or Nowell,] as I find by comparing Noel's Catechism and this together. The collocutores [speakers] are in both Catechisms the same, viz. magister and auditor. And in many places the very same questions and answers are given verbatim. Only Noel's Catechism, published under queen Elizabeth, is larger much."* He quotes also in his memorials of Cranmer the testimony of a learned contemporary of Noel, to the same effect.

Strype also says of this Catechism, "that it seems to have been published in English as well as in Latin, that John Day printed it, and [it was] licensed to come abroad in 1552. For according to the warrant book, 'in September, 1552, a license was granted to the same person to print it both in Latin and English, the king having caused it to be set forth.' But it was not printed before 1553, and the reason it was so long between the license and the publication (half a year and more) I conjecture was, because it was thought fit to have the allowance first of the convocation for the giving it greater countenance and authority."t

This Catechism has been republished in the first volume of the Christian Observer, of which it occupies about 16 pages. There is quoted in connexion with it the remark of Dr. Randolph, bishop of Oxford, that the "Catechism published in the reign of Edward VI. was the last work of the reformers of that reign; whence it may fairly be understood to contain, as far as it goes, their ultimate decision, and to represent the sense of the Church of England as then established." Archbishop Wake says of it: "And here I take the complete model of our Church Catechism to have been first laid." It is a sound and excellent production, expressing the same sentiments with respect to the depravity of man, the need of the Holy Spirit

* Memorials of the Reign of Edward VI. B. ii. ch. 15.

+ Ibid.