but me. II. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them: for I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me, and shew mercy unto thousands in them that love me, and keep my command ments. III. Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his Name in vain. IV. Remember that thou keep holy the Sabbath-day. Six days shalt thou labour, and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the seventh day, and hallowed it. V. Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. VI. Thou shalt do no murder. VII. Thou shalt not commit adultery. VIII. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neighbour. X. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. Question. What dost thou chiefly learn by these Commandments? Answer. I learn two things: my duty towards God, and my duty towards my Neighbour. Question. What is thy duty towards God? Answer. My duty towards God, is to believe in him, to fear him, and to love him with all my heart, with all my mind, with all my soul, and with all my strength; to worship him, to give him thanks, to put my whole trust in him, to call upon him, to honour his holy Name and his Word, and to serve him truly all the days of my life. Question. What is thy duty towards thy Neighbour? Answer. My duty towards my Neighbour, is to love him as myself, and to do to all men, as I would they should do unto me: To love, honour, and succour my father and mother: To honour and obey the Queen, and all that are put in authority under her: To submit myself to all my governours, teachers, spiritual pastors and masters: To order myself lowly and reverently to all my betters: To hurt no body by word nor deed: To be true and just in all my dealing: To bear no malice nor hatred in my heart: To keep my hands from picking and stealing, and my tongue from evilspeaking, lying, and slandering: To keep my body in temperance, soberness, and chastity: Not to covet nor desire other men's goods; but to learn and labour truly to get mine own living, and to do my duty in that state of life, unto which it shall please God to call me. Catechist. My good Child, know this, that thou art not able to do these things of thyself, nor to walk in the Commandments of God, and to serve him, without his special grace; which thou must learn at all times to call for by diligent prayer. Let me hear therefore, if thou canst say the Lord's Prayer. Answer. OUR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. Question. What desirest thou of God in this Prayer? Answer. I desire my Lord God our heavenly Father, who is the giver of all goodness, to send his grace unto me, and to all people; that we may worship him, serve him, and obey him, as we ought to do. And I pray unto God, that he will send us all things that be needful both for our souls and bodies; and that he will be merciful unto us, and forgive us our sins; and that it will please him to save and defend us in all dangers ghostly and bodily; and that he will keep us from all sin and wickedness, and from our ghostly ousness forbidden the resolution of CONTENT to hold our own, "to learn and labour to get our own living," and "to do our duty in our station," as that" to which God has called us.' (IV.) THE LORD'S PRAYER AND ITS EXPLANATION. For the LORD'S PRAYER see Morning Service. The Opening ADMONITION dwells emphatically on PRAYER, as being for childhood the first means of grace consciously recognised. as The EXPLANATION differs much in the fulness of its various parts. Thus (a) it enlarges the address "Our Father which art in Heaven," and dwells on the desire of His needful grace, implied but not expressed in the Prayer itself; (b) briefly summarizes the first three petitions in Worship, Service, and active Obedience, and reduces to the simple we ought to do " the suggestive beauty of "On earth as in Heaven; (c) then again interprets the petition "for daily bread" as desire of "all things needful" (in this life) "both for our souls and bodies;" (d) simply repeats "Forgive us our sins,' but fully explains "Lead us not into temptation' as a prayer for "safety and defence in all dangers (that they may not become temptations to us), expands the simple "Deliverance from evil" into keeping from "sin and wickedness," the Evil One, "our ghostly enemy,' and "everlasting death" as the fruits of sin; and (e) emphasizes the "Amen as an expression of "trust in God's mercy and goodness." It is strange that the condition of forgiveness (" as we forgive," &c.) is altogether omitted. (V.) THE EXPLANATION OF THE SACRAMENTS. (1) The DEFINITION OF SACRAMENTS narrows the ancient application of the phrase. In early Christian times it was used with a wide generality of almost any sacred thing, which involved an underlying mysterious significance; either including the thing itself as a whole, or only its outward sign and semblance. In our use it is restricted to means of grace in the Church appointed by Christ Himself; but within this limitation it has something of the ancient ambiguity. For it first defines a Sacrament as only the "outward and visible sign of an inward and spiritual grace given to us," which sign is ordained of Christ Himself as a means whereby we receive the same" "and grace, a pledge to assure us thereof;" and yet in the next answer it declares that in a Sacrament there are two parts-both the sign ordained and the grace given. It is in the latter and wider sense that the word Sacrament is almost universally used. Of Sacraments thus defined, it states that there are "Two only as generally" (universally) necessary to salvation," "Baptism and the Supper of the Lord;" thereby placing these two sacred Ordinances of Our Lord Himself alone on a footing of supreme sacredness, refusing to class with them the other "five commonly called Sacraments " in mediæval times, "Confirmation, Penance, Orders, Matrimony, Extreme Unction" (see Art. XXV.). Of these the Church of England estimates each on its own merits (as will be seen in the Occasional Services); but declares none tion." The Catechism then pro"generally necessary to salva ceeds on each of the Sacraments to define the outward sign, the spiritual grace given by God, and the spiritual preparation needed for its due reception. (2) On BAPTISM see the Baptismal Service, and compare Art. xxvii. It may here be noted (a) that in the definition of the grace of Baptism, the technical word "Regeneration is explained (from Rom. vi. 4, 11; Eph. ii. 3 -5) as "a death unto sin and a new birth unto righteousness," whereby we pass from a fallen condition under God's wrath to a 'state of salvation "under His grace an explanation which sums up with singular complete ness the whole doctrine of Bap Question. How many parts are there in a Sacrament? Answer. Two; the outward visible sign, and the inward spiritual grace. Question. What is the outward visible sign or form in Baptism? Answer. Water; wherein the person is baptized In the Name of the Father, and of the Son, and of the Holy Ghost. Question. What is the inward and spiritual grace? Answer. A death unto sin, and a new birth unto righteousness: for being by nature born in sin, and the children of wrath, we are hereby made the children of grace. Question. What is required of persons to be baptized ? Answer. Repentance, whereby they forsake sin; and Faith, whereby they stedfastly believe the promises of God made to them in that Sacrament. Question. Why then are Infants baptized, when by reason of their tender age they cannot perform them? Answer. Because they promise them both by their Sureties; which promise, when they come to age, themselves are bound to perform. Question. Why was the Sacrament of the Lord's Supper ordained? Answer. For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby. Question. What is the outward part or sign of the Lord's Supper? Answer. Bread and Wine, which the Lord hath commanded to be received. Question. What is the inward part, or thing signified? Answer. The Body and Blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper. Question. What are the benefits where of we are partakers thereby? Answer. The strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the Bread and Wine. Question. What is required of them who come to the Lord's Supper? Answer. To examine themselves, whether they repent them truly of their former sins, stedfastly purposing to lead a new life; have a lively faith in God's mercy through Christ, with a thankful remembrance of his death; and be in charity with all men. The Curate of every Parish shall diligently upon Sundays and Holy-days, after the second Lesson at Evening Prayer, openly in the Church instruct and examine so many Children of his Parish sent unto him, as he shall think con→ venient, in some part of this Catechism. And all Fathers, Mothers, Masters, and Dames, shall cause their Children, Servants, and Apprentices, (which have not learned their Catechism,) to come to the Church at the time appointed, and obediently to hear, and be ordered by the Curate, until such time as they have learned all that is here appointed for them to learn. So soon as Children are come to a competent age, and can say, in their Mother Tongue, the Creed, the Lord's Prayer, and the Ten Commandments; and also can answer to the other Questions of this short Catechism; they shall be brought to the Bishop. And every one shall have a Godfather, or a Godmother, as a Witness of their Confirmation. And whensoever the Bishop shall give knowledge for Children to be brought unto him for their Confirmation, the Curate of every Parish shall either bring, or send in writing, with his hand subscribed thereunto, the names of all such persons within his Parish, as he shall think fit to be presented to the Bishop to be confirmed. And, if the Bishop approve of them, he shall confirm them in manner foilowing. tism as contained in Holy Scripture; (b) that (owing probably to composition at different times) there is a verbal, though not a real, discrepancy with the earlier part of the Catechism as to the requisites for Baptism; which are here two-Repentance and Faith, whereas in the Baptismal Vow they are three-Renunciation, Faith, and Obedience; (c) that the difficulty as to Infant Baptism is here explicity recog nised and answered, while in the Service it is tacitly set aside by the command of Christ to suffer the little children to come to Him." (3) On the LORD'S SUPPER, see the Service of Holy Communion, and compare Art. xxviii.-xxxi. It is to be noted here (a) that, instead of the single reference, as in Baptism, to an "inward and spiritual grace,' "there is a double reference, first, to "the inward part or thing signified" the Body and Blood of Christ, mystically but really given to us and next to "the benefits," or grace, which we receive thereby; (b) that great stress is laid on the real reception of the Body and Blood of Christ by the faithful, i.e., on condition of faith (comp. Art. xxviii., xxix.); (c) that the spiritual benefits are described practically (and symbolized by the physical effects of the Bread and Wine) as spiritual strength (of edification) and spiritual refreshment (of revival), without the deeper references (as in the Prayer of Access) to the cleansing by remission of sins, and to the Indwelling of Christ in us; (d) that the requirements laid down for coming to the Holy Table add to the Repentance and Faith, required for Baptism, the active energy of Love, in thankfulness to God and charity to man. The RUBRICS following the Catechism.-(a) The direction for PUBLIC CATECHIZING of Children contemplates strictly only examination in the Catechism; but in practice it has been extended to other examination by question and answer, and may, indeed, be regarded as now developed into the general Catechetical or rudimentary instruction given in any form in Church or School. Till 1662 it was ordered to be given "half an hour before Even Song," so that it need not have gone on, as now, in the presence of the congregation. In 1549 it was to be " once in six weeks at least.” Subsequent alterations have enjoined greater frequency. (b) The order for bringing children to CONFIRMATION till 1662 directed that the Bishop, by himself or by deputy, should " appose,' i.e., examine the children, besides requiring the certificate of the Parish clergyman. The age is to be a "competent age," or what is called in the Confirmation Service " years of discretion," that is, of thoughtful distinction between good and evil. It will evidently vary according to character, education, and circumstances, as will also the amount of knowledge-based on the Catechism-which may rightly be required. THE ORDER OF CONFIRMATION. INTRODUCTION. The rite of CONFIRMATION, tracing its origin to the very earliest history of the Church, has yet passed through many variations in its administration and use. ITS FIRST ORIGIN is undoubtedly to be found in the laying on of hands by the Apostles, twice recorded in the Acts (viii. 12-17; xix. 4, 5, 6), and referred to as a well-known practice in Heb. vi. 2. This imposition of hands with prayer, immediately following Baptism, is in both cases described as a means of receiving the gift of the Holy Ghost, and it conveyed the special spiritual gifts of tongues and prophecy. It is not recorded (although it may have taken place) after the great Baptism of the Day of Pentecost; and the account given in Acts viii. 12 indicates that, unlike Baptism, its administration was confined to the Apostles themselves. IN THE EARLY CHURCH, by a natural development from this Apostolic practice, Confirmation was looked upon as a kind of completion of Baptism, administered by the Bishops alone, and considered not as a regeneration, but as a strengthening and confirming of the regeneration of Baptism. The rite of anointing with the consecrated Chrism, which became a regular part of the ordinance, assumed a greater prominence than even the imposition of hands itself, so that the ordinance itself was known as the "Unction" (and the "Seal")-probably connected in thought with the "anointing of Our Lord with the Holy Ghost" (Acts x. 38) following His baptism-and it has been thought that to this name and idea allusions may be traced in Holy Scripture itself 2 Cor. i. 21; 1 John ii. 20). It continued as a rule immediately to follow Baptism, as, indeed, it still follows it in the Eastern Church. THE DISSOCIATION FROM BAPTISM in the Western Church appears to have been due to two causes. First, the administration of Baptism, originally confined (except in case of emergency) to the great Baptismal Seasons of Easter and Pentecost, and then conducted in the presence and under the direction of the Bishop, was extended to other times, when the Bishop, who alone could confirm, was frequently absent. Secondly, the growth of Infant Baptism, superseding Adult Baptism as the rule of the Church, probably suggested the idea that a rite, which signified establishment in grace, and was even called perfectio, was hardly in a strict sense applicable to the baptized infant. Accordingly we find directions given, in Canons of Councils and otherwise, that those baptized by a deacon or presbyter should be brought to a Bishop to be confirmed, and that bishops should traverse their dioceses at stated intervals for Confirmation; and by degrees the practice of leaving a space of some years between Baptism and Confirmation grew up. Thus dissociated from Baptism, the rite assumed a greater independent importance. It was commonly called a "Sacrament,' though never put on a level with the Two great Sacraments, and was used with especial solemnity for the receiving into the Church of those who had been baptized from heretics. SUBSEQUENT HISTORY.-Finally the rite of Confirmation, without losing the prominence of its true ancient idea, as a strengthening by the gift of the Holy Ghost of those who, after being baptized, had grown up to years of discretion, was also used, since the Church thought fit so to order," for the subsidiary purpose of a |