ject. It appears to me that the latter part of the text is peculiarly suitable to my purpose. If" confession is to be made with the mouth unto salvation," when and how is it to be made? That is the question which will rise to the mind of every one who is in earnest, and desirous to do his Lord's will. There can be no doubt, that it is the duty of every sincere and consistent professor of Christ's religion to make public confession of his principles and belief; but when has he the most fitting opportunity? and when is he, therefore, most called upon to do it?

To this question the rite of Confirmation furnishes us with the most satisfactory reply. There may be, and doubtless are, other opportunities-in fact, Christians must at all times be ready to confess their Lord and Saviour-but what opportunity so public, so solemn, so fitting, as this? It is for this purpose that the rite is instituted. Let us look a little into its nature and origin.

lief in the doctrine of the Holy Trinity. In short, our Lord's own words, "He that believeth and is baptized shall be saved," express the same truth which St. Paul's express in the text: "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." In the case of an adult, who, having embraced the gospel without previous baptism, comes to the font with true repentance and faith, the two conditions of salvation mentioned by St. Paul are at once complied with: he "believes with the heart," and he "confesses with the mouth." But in the case of an infant this does not at the moment of baptism take place. The baptism of infants rests indeed on such good and sufficient grounds, as to leave no doubt of its lawfulness and necessity. Our children are as capable of being brought into covenant with God as were those of God's ancient people, baptism under the Christian dispensation having been substituted for circumcision under the Jewish, just as the Lord's supper was for the Paschal feast. Our church, imitating that which has been done from the earliest ages, and firmly believing that Christ is "the same yesterday, to-day, and for ever," brings little children to him, "and forbids them not;" assured that this is, as she expresses it,

It is supplementary to, and perfective of, the rite of infant baptism: without it, the practice of administering baptism to infants might lie open to objection. Baptism itself, you are well aware, is a sacrament which cannot be dispensed with, in the Christian religion. To despise and wilfully neglect it," where it may be had,*" would be to cast"most agreeable with the institution of Christ" off the authority, or dispute the wisdom, of Christ. Our blessed Lord's words are so strong and express on this point, that to endeavour to explain them away must be perilous presumption. "Go ye," were the words of his parting commission to the apostles, "into all the world, and preach the gospel to every creature: He that believeth and is baptized shall be saved; but he that believeth not shall be damned." From these words there is no appeal. He, who hopes to be saved by a belief which does not lead him to seek baptism, must surely hope that our Lord will forget on the day of judgment the words he spoke on the day of his ascension. To him indeed, "that believeth not," it would matter little whether he were baptized or not-it could scarcely be expected that he would be; but, if he were, it would do him no good; therefore, when it is said, "he that believeth not shall be damned," it is not added, "and is not baptized." But to him "that believeth" it is pronounced necessary, as a thing of course, that he be "baptized" (supposing, as I said before, that it is in his power, which in a Christian country it always is); and that he be baptized, as the account of the commission in another gospel says, "in the name of the Father and of the Son and of the Holy Ghost"—that is, with a full profession of be*See Adult Baptismal Service.

(Art. xxvii.); and that, as he received such children during his life, "took them up into his arms, put his hands upon them, and blessed them," so he will not refuse to receive our little ones, "but will embrace them with the arms of his mercy." Nevertheless, there arises against the administration of baptism to infants the objection, that they have not at that moment repentance and faith. The church catechism states this difficulty. After declaring that it is required of persons to be baptized, that they perform the conditions of repenting and believing, it asks, "Why, then, are infants baptized, when, by reason of their tender age, they cannot perform them?" And the answer it gives is: "Because they promise them both" (that is repentance and faith)" by their sureties, which promise, when they come to age, themselves are bound to perform." As they grow up after baptism, they become acquainted with the truths and doctrines of Christianity: the Holy Spirit commends these truths to their hearts, and strives with them to induce them to yield a sincere and loving obedience: they arrive at an age of responsibility; and then comes the time for them to take upon themselves the vows and promises made for them by their sponsors, and to comply with the second condition of salvation in the text, that Public Baptismal Service.

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THE CHURCH OF ENGLAND MAGAZINE.

of "making confession with their mouth unto salvation;" and the church presents them with the opportunity of doing this in the rite of confirmation. Then it is, that they come before the bishop and before the congregation, in a public and solemn manner, and say that for themselves, and with their own lips, which was said for them by the lips of their godfathers and godmothers in their baptism. For the church to have had infant baptism without confirmation, would have been to act unkindly and unfaithfully towards her children: it would have been to leave the administration of baptism in infancy open to the charge, I do not say of being invalid, but of wanting perfection and completeness. So reasonable, so valuable, so consolatory is this rite of confirmation; so thankful ought all youthful Christians in our church to be, that they are not deprived of such a fitting opportunity of "making confession with their mouth unto salvation."

lay their hands on the baptized Samaritans (Acts viii. 14, &c.). It is true we cannot expect the extraordinary gifts of the Spirit, such as flowed from the laying on of we should expect no peculiar blessing at all, the apostles' hands; but is that a reason why when our chief pastors, the bishops, lay their hands, publicly and solemnly, on the heads of those younger members of their flock, who as yet have only been ministered to by the priests and deacons? If it pleased God to impart higher spiritual gifts by the chief ministers in the early church than by the inferior ones, may we not conclude that it was to teach us the importance he attaches to order, which has been well called "heaven's first law?" If not, what else was it meant to teach us? May it not lead us to cultivate a reverential feeling? a feeling so useful to man, one of whose innate sins is pride! True a regenerate and exalted nature; it is akin to humility is not a servile feeling; it belongs to But, had not the reasonableness and excel- the disposition of angels, whose greatest delence of the object in view been so manifest, it light and honour it is to bow with reverence would still be most unwise, and even dange- where it is due. Every sober-minded, humrous, to hold the rite of confirmation in slight ble Christian, who respects the high office of regard. Though not ordained by Christ him- a bishop (an office held by Timothy and Titus self, and therefore not a sacrament, yet it has under the apostles, and which has existed in its foundation (like our observance of the first the church of this country from its earliest day of the week) in the practice of the apos- foundation, perhaps by St. Paul himself), tles. Thus St. Paul speaks of "the doctrine of every such Christian, I say, even should he baptisms, and of laying on of hands" (Heb. not think the office essential, under all cirvi. 2). And, as the apostle in that passage is cumstances to the being of a church, will conspeaking of the first "principles of the doc- template with pleasure the spectacle of the trine of Christ," it must be something of per- young people of a church, in which the office manent obligation, of which he makes mention does exist, coming, once in their lives at least, in the phrase "the laying on of hands," in into direct contact with their chief pastor, and addition to baptism. The apostles, we know, receiving his blessing, together with the layas the chief pastors, were accustomed to ing on of his hands, on the affecting occasion I cannot but pity those who are unlay their hands solemnly on the recently of their taking on themselves their baptismal baptized adults-on which occasion a spe- vows. Thus, my brethren, we have seen what is cial blessing descended on the pious believers. able to enter into this feeling. Thus St. Paul, when at Ephesus, not only baptized certain persons, but afterwards, as a the object and origin of the rite of confira solemn opportunity of distinct act, "laid his hands on them" (Acts mation. It is intended to furnish to bapxix. 6). Thus also, when Philip had been tized persons instrumental in the conversion of Samaria, fulfilling the duty and satisfying the de"making confession with the mouth unto saland vast numbers had been brought to repen-mand brought before us in the text-that of not vation." Its title shows its meaning; it is to tance and faith in Jesus, and had made public profession in baptism, this was not vation.' deemed sufficient; but the apostles Peter and confirm, that is, to "stablish, strengthen, and John were chosen to go from Jerusalem, and settle," the rising generation in the knowledge * Calvin himself, though not an episcopalian, thus and belief of their religion, and in an open To this end, a preparation is necessary. comments on this passage: "The children of be- and fearless profession of it before men. lievers, because they were adopted from the womb, and by the right of promise belonged to the body of the church, were baptized in infancy; but, when infancy And herein lies much of the excellence and was past, and they had been instructed in the faith, benefit of the rite. To come to confirmation they offered themselves to be catechised; inasmuch without preparation would be to mock God. as no catechism had preceded their baptism. Then What! shall any one venture to appear bewas used the imposition of hands; the origin of which ceremony this one passage abundantly shows to fore the bishop and the great congregation, have flowed from the apostles" (Comment. ad locum). and take upon himself the holy vows and

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and everlasting harvest. A solemn occasion like confirmation may, under God, make all the difference between their sowing to the flesh and to the Spirit. It may, therefore, make all the difference in the reward they shall reap: "He that soweth to the flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting."

promises made for him in his baptism, with- | inheritance. It is the seed-time, the spring, out any serious thought beforehand, and during which they are to sow for the future without any real intention of acting up to them? God forbid! To do this deliberately would be to bring down upon himself, or herself, whoever should thus trifle with God, a curse, and not a blessing. There is no charm in any rite administered in the church. No well-informed Christians hold any such view. The benefit derived from external rites depends on the state of mind and heart in the worshipper. If then, any person parWhilst, therefore, my brethren, I would takes of the rite of confirmation carelessly or not have any person treat the rite of coninsincerely, without knowing and thinking what firmation as a light thing, and come to it it means, or without honestly resolving, by the without a preparation of heart; I would not help of God's grace, to lead a life consistent at the same time discourage any one who feels with the baptismal covenant, there can be that he is in earnest. Let such a young no benefit from what he partakes, but may Christian understand the leading points in the be, and must be, much harm and loss. The catechism, the meaning of the baptismal vow, soul is injured by all irreverence and hypo- the creed, the commandments, the Lord's crisy. And what less than irreverence and prayer, the object and value of the sacrament hypocrisy would it be, for a person to appear of the Lord's supper (which is intended for in the presence of God and say, "I stand here those who have taken upon themselves the to renounce for myself, as my sponsors for- baptismal vow, and desire strength to keep merly renounced for me, the world, the flesh, it); let him but resolve, God helping him, and the devil: I desire to escape from their that he will live as a Christian ought to live dominion: I promise henceforth to contend in this naughty world, and will strive to do against them, and to distinguish myself as a something for Christ who did so much for soldier and servant of Christ. I profess, him, and will endeavour to avoid evil comalso, my entire and hearty belief of all the pany and evil habits, and walk humbly and essential doctrines of the Christian faith; and piously with God, and lovingly, meekly, and I yield implicit obedience to all Christ's plain charitably with his fellow-creatures; let him commandments contained in his holy word"- but do this, which is not too much to expect what but a mockery would this be, if such from any sensible and rational being, and language were uttered without corresponding there is not the least reason why he should feelings? Would it not provoke God? fear to come and receive the bishop's blessClearly it would. Clearly, then, it is incum- ing-which in that case will assuredly be bent on all who would not thus reap injury, God's blessing. Let him "avouch the Lord rather than profit, from a valuable religious to be his God." Let him enroll himself pubordinance, to examine themselves, and to licly before men, and in the invisible register submit to an examination from their ministers of heaven, as a soldier of the cross. before they come to be confirmed. And who declare what it is he wishes to be, and whedoes not at once see, how useful and profitable ther he purposes to live to God or himself. such an examination must be, and how thank- Who in his senses would hesitate to settle ful the persons examined should be for the this point, before he enters on the cares and occasion which leads to it? It brings them business of life? To leave it unsettled, into closer and more intimate union with their would be to settle it in the wrong way. I can spiritual pastors and teachers. Many pious conceive no adequate motive for declining to individuals date their first serious impres- be confirmed, but a secret consciousness, that sions from an occasion like this. They are the mind is not made up to be a child of God. awakened, perhaps for the first time, to a How fearful! What is likely to be the resense of their situation in the world, and of sult? What, but that the world will take the object for which God sent them into it. hold of such an irresolute, undecided heart! They open their eyes to the fact, that this life Let me "hope better things of you, brethis not given them to play with, and sport away ren, and things that accompany salvation." in idleness and self-indulgence, much less in Let me hope that I shall see a goodly flock sinful pleasures. They have something to do of young Christians, ready to begin life by for God, for their neighbour, and for them-"making confession with the mouth unto salselves. It is a precious opportunity for glorifying the Saviour, and becoming meet, by the help of the Holy Spirit, for an eternal

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vation," willing to take up the cross and follow Christ; and not ashamed of him and his words, in the midst of a thoughtless and

peculiar situation unnerved her; but she felt dizzy, and trembled exceedingly still the old voteen goaded her on, and, just as they gained the point manner, when the gospel was preached at Antioch,