ten; it being so short that very young children may learn it by heart; and yet so full, that it contains all things necessary to be known in order to salvation.

2. Wherein does its excellency more especially consist?

A. In this, that as all persons are baptized, not into any particular Christian church, but into the catholic or universal church of Christ; so here, they are not taught the opinion of this, or any other particular church or sect, but what the whole body of Christians agree in.

2. Has the Protestant Episcopal church in the United States of America, adopted the catechism of the church of England

A. Yes, only with a few verbal alterations.

III. Of the Rubrics after the Catechism.

2. What does the church require of her ministers? A. That "the minister of every parish shall diligently upon Sundays and holy days, or on some other convenient occasion, openly in the church, instruct or examine so many children of his parish, sent unto him, as he shall think convenient, in some part of this catechism."

Q. Why is the catechism to be said" publicly in the church?"

A. That persons more advanced in years, as well as the young, may receive benefit from the minister's exposition; and that servants and children may be excited by the presence of their masters and parents, to pay diligent attention to his instructions.

2. How often is the catechism to be repeated? A. As often as occasion requires; that is, so long

* A peculiar excellence of our public catechism is, that it does not contradict itself, or represent the Almighty Parent of the universe as acting like a partial and tyrannical being; which is more than can be said of some other catechisms.

as there are any in the congregation who are capable of instruction, and yet have not learned the catechism.

Q. What does the church require of those who have the care of children?

A. That "all fathers, mothers, masters, and mistresses shall cause their children, servants, and apprentices, who have not learned their catechism, to come to the church at the time appointed, and obediently to hear, and to be ordered by the minister, until they shall have learned all that is here appointed for them to learn."

2. Why does the church enjoin this duty upon parents and masters?

A. From a sincere and earnest concern for the present and future welfare of her children, but chiefly their future, that of their precious and immortal souls.

Q. Why chiefly that of their souls?

A. Because they must exist for ever, and be either eternally happy or miserable in another world, according as they live and behave themselves in this.

Q. What has the neglect of the catechism produced?

A. A neglect even of religion itself, though it is the "one thing needful;" and it is also, in a great measure, the true reason why libertinism, infidelity, profaneness, and every pernicious opinion and evil practice prevail in the world, to the great scandal of christianity, and disgrace of human nature.

CHAPTER XI.

*

Of the Order of Confirmation, or laying on of Hands upon those that are baptized, and come to Years of discretion.

ACTS xix. 6.

And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues and prophesied.

I. Of Confirmation in general.·

WHAT does the church require concerning children who have been baptized?

A. That" so soon as children shall come to a competent age, and can say the creed, the Lord's prayer, and the ten commandments, and can answer to the other questions of the catechism, they should be brought to the bishop, to be by him confirmed, and to take their baptismal vow upon themselves.

Q. Whence did confirmation take its origin?

A. From a like usage among the Jews, who always brought their children at the age of thirteen years, to be publicly examined before the congregation, and to make a solemn promise, that they would thenceforward engage themselves faithfully to observe the law of Moses, and be accountable for their own sins; after which engagement followed the prayers of the congregation, that God would bless and enable them to make good their solemn promise.

2. How was confirmation instituted?

A. The first converts, indeed, whom the Apostles baptized, were confirmed by the immediate hand

* The name which is given to this office is very significant in our language; and the design of it is fully illustrated in the exhortation which begins it, to the congregation in general, and to the person to be confirmed in particular.

of God, who, by miraculous gifts of the Holy Ghost, sealed their baptism, and attested the truth of the religion into which they had entered. But it was not long before the Apostles were appointed to minister in giving the Holy Spirit to the newly baptized, and then they instituted the rite of laying on of hands. And God was pleased to show his approbation of their institution, by giving wonderful effusions of his Spirit to those on whom they had laid their hands; as appears from that famous instance, Acts viii. 14, &c. where, when the Samaritans had been converted and baptized by Philip the deacon, they did not receive the Holy Ghost until Peter and John, two of the apostolic order, had, by laying on their hands, confirmed them.

Q. How is this instance further strengthened?

A. By a similar occurrence to the disciples at Ephesus, upon whom, after they had been baptized in the name of Jesus, the Apostle Paul laid his hands; and then the Holy Ghost came upon them.

Acts xix. 5, 6, &c.

2. Does not St. Paul mention this rite as a religious rite?

A. Yes, he mentions the laying on of hands,* as well as the doctrine of baptisms, as a divine rite; and orthodox commentators or expositors in all ages, till the reformation, so understood it; even John Calvin himself affirms preremptorily, that this one text shows confirmation to be of apostolic institution.

Q. Has not confirmation been continued as contributing to sanctification in all ages of the church?

A. Yes, and is still, in our sense of it, allowed by the Lutheran churches, and constantly practised in Bohemia; nor is it contemned by any sober Protestants in any of the reformed churches in the world.

Heb. vi. 2.

II. Of the preparative Part of the Office.

Q. At what age is confirmation to be administerd? A. The time is not restricted to any particular age, but it is to be used when children come to years of discretion, and are well instructed in the catechism. Much depends upon the capacity of the child, and more upon the mode of its education. Q. How does this office begin?

A. With a proper preface, declaring that none are to be admitted to confirmation, until they are so instructed; because it is impossible for any to renew their vow, or take it upon themselves, which is the principal end of confirmation, before they know what it is.

2. What follows?

A. The end of confirmation being thus known to the congregation, the bishop addresses himself to those who intend to be confirmed; asking them whether they are willing to renew their baptismal vow, and to take it upon themselves; solemnly charging them to give a direct and sincere reply, as being in the presence of God, and the whole congregation. To which every one answers audibly,

I do.

Q. What does this answer, which the people are directed to give, suppose?

A. That due care has been taken, both by the sureties and minister, that every one presented on this occasion has been particularly examined, and carefully informed, what a solemn profession he is to make, or renew, in the presence of God.

2. What is next?

4. The persons to be confirmed having professed their readiness to renew their baptismal vow, the whole congregation express their joy, and their desires that it may be confirmed, in some of David's words; which are often used in ancient liturgies, and are very properly inserted here, that all pre