of the Christian religion; doctrines necessary to salvation, and therefore to be received of all who would fain come 66 to the general assembly and church of the first-born, which are written in heaven." It contains nothing that is contrary to Scripture, but each and every article of belief, each and every point of doctrine, set forth in it, may be proved thereby; and I am at a loss to conceive what reasonable grounds of objection can be raised against it. Let any one statement in the Catechism be proved to be contrary to our Saviour's teaching, as going beyond, or as falling short of, the plain revealed word of God, and then, but not till then, let the whole be condemned and removed from the Prayer Book. Such a grievous charge, however, of teaching what is unscriptural can never, I am persuaded, be substantiated against it. For my own part, I believe and receive with unfeigned assent its doctrine of the two Sacraments, in all their particular branches; for I can scarcely suppose that any objection will be raised against the Apostle's Creed, the Ten Commandments, or the Lord's Prayer. But perhaps I have made these remarks unnecessarily; I will therefore only further observe, that we owe a large debt of gratitude to the Church, for having provided, for the use of her younger members, a form of instruction so valuable, so comprehensive, so truly scriptural it shows a spirit of maternal affection and tenderness, of fond anxiety for the future well being,

the highest and real happiness of all her sons and daughters. I will now add a remark or two upon the history of the Catechism; but first it may not be out of place to state the meaning of the word Catechism. It signifies instruction conveyed by word of mouth, and more especially in the first principles of anything; and is now generally used to express that particular mode of instruction by way of question and answer. The Greek word, from which it is derived, is twice used by St. Luke; once in the preface to his Gospel, and once in the Acts of the Apostles. In the former passage, where he states to Theophilus the reason which induced him to write his gospel, "That thou mightest know the certainty of those things wherein thou hast been instructed," it might be correctly translated, "wherein thou hast been catechised."And in the other passage alluded to, where it is said of Apollos, "This man was instructed in the way of the Lord." it might be rendered, "This man was catechised in the way of the Lord." Now, this being the original meaning of the word, it will be seen that the expression," the Church Catechism," signifies a form of instruction, prepared and adopted by the Church, for teaching the first principles and doctrines of the Christian religion; and it was drawn up in almost the very same words in which it now stands about three hundred years ago, when the Church of England determined to cleanse herself from all cor

ruptions and superstitions, and to hold and to teach those doctrines only, which were believed and taught by the Church in the days of her infancy and purity. But then it was not placed in the Book of Common Prayer by itself, as it now is; it formed a part of the Confirmation service, and was not separated from it until many years afterwards, when the Prayer Book was again revised; and then the latter portion of it, which treats exclusively of the two Sacraments, was added. It consists of five parts, namely-the Baptismal Vow, the Creed, the Ten Commandments, the Lord's Prayer, and the Doctrine of the Two Sacraments; and upon each of them I shall have somewhat to say, as they arrive in turn before us. To-day I will only further observe upon the duty and office of Godfathers and Godmothers; for much error prevails upon the subject. Our Church requires that there shall be for every male child to be baptized two Godfathers and one Godmother; and for every female, one Godfather and two Godmothers. Now this practice of having sponsors for children, who are brought to be baptized, is very nearly as old as the Christian Church itself; it was adopted quite in the first ages. But then it was allowed that parents should stand as sponsors for their own children; whereas, now it is enjoined by the Church of England, in the 29th Canon, that no parent shall be permitted to answer as Godfather for his own child. I have felt desirous of

calling your attention to this direction, in justification of the course, which I have hitherto adopted, of refusing to receive parents as sureties for their own children. The duty of sponsors is to make a promise to God, in the name of the child to be baptized, that it will hereafter believe and fulfil, in its own person, those things which are required of all, before they can be entitled to the blessings and privileges of the Christian covenant. They make a promise in the child's name, without which promise it could not be received, as an adopted child of God. The office, therefore, of Godfather and Godmother, when undertaken with due consideration, is one of charity and brotherly kindness; it is an act and an engagement well pleasing and acceptable to God. But by many it is looked upon too often as a mere matter of form; the responsibility attached to it is put out of sight. Others, however, shrink from undertaking it from a false idea that they are answerable for the sins of the child until it has been confirmed by the Bishop. This is a most mistaken notion. As far as the child's early life is concerned, the sponsors are certainly bound to see that it be brought up to lead a godly and a Christian life; but where the parents themselves discharge their duty, and train up their children in the way wherein they should go, then it lies not within the province of the sponsors to interfere. They are, however, to take care that the child for whom they stand as sureties be

confirmed at its proper age; and then their trust and office cease altogether. And up to that time they will surely feel and show an interest for the child's religious advancement. To you, then, who have at any time undertaken the office of Godfather or Godmother, let me, in conclusion, speak one short and simple word. You have engaged in a truly Christian work, but do not consider it as an unmeaning form; you took it upon yourselves voluntarily, and therefore fulfil the duties of it. See that the children, for whom you have stood sponsors, be instructed to live soberly, righteously, and godly in this present world. Do you yourselves set them the example-show them, in your own persons, how they are to lead a Christian life-live yourselves as baptized disciples of the cross of Christ-let your whole conversation be such as becometh the Gospel-and "all whatsoever you do, do it to the glory of God."