nounces the affecting benediction; "Defend, O Lord, this thy child (or, this thy servant) with thy heavenly grace; that he may continue thine forever, and daily increase in thy Holy Spirit more and more, until he come unto thy everlasting kingdom." After which, other prayers ensue, whose general purport it is to implore such continued vouchsafements of divine aid and favour, as may enable the confirmed to lead the residue of their lives according to the profession then made; a profession that bespeaks their anxiety to be found in the paths of obedience, and that is also preparatory to their admission to the supper of the Lord.

Not however, that every individual, who makes it, necessarily becomes a communicant; because there are many, who still consider themselves unprepared for that holy mystery, and there are others, whose after conduct so wretchedly belies their most solemn protestations, as to render this blessed consummation of their Christian calling altogether inexpedient and improper. Neither on the other hand is it absolutely required previous to the reception of the sacrament. For if you examine the rubrick at the termination of the service, it is there provided, that " none be admitted to the Holy Communion, until such time as he be confirmed, or be ready and desirous to be confirmed." The latter clause being added on account of the infrequency, and sometimes the entire absence of episcopal visitations, when all godly and piously disposed persons, who intend to avail themselves of the introductory rite, at the earliest opportunity, are readily received, and allowed to partake of the symbolized body and blood of Christ.

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The invitation given by us to feed upon these sacred mysteries is indeed most free and comprehensive. It is like that recorded in the seriptures, "Come; for all things are now ready." All hearers are exhorted to consider "the great peril of the unworthy receiving thereof; and so to search and examine" their "consciences that" they may come holy and clean to such an heavenly feast in the marriage garment required by God in holy scripture." They are publickly addressed in these solemn words, "Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the cominandments of God, and walking from henceforth in his holy ways; draw near with faith, and take this holy sacrament to your comfort." They are also encouraged, in case of self-condemning

apprehensions, to open their grief to the minister of God's word, that they "may receive such godly counsel and advice, as may tend to the quieting of their "consciences, and the removing of all scruple and doubtfulness."

But then, after these invitations, warnings, and encouragements, we leave them to determine their duty between themselves and their God. We erect no tribunal, from among their brethren of the laity, for the purpose of severely scrutinizing their hearts, of sitting in judgment upon the sacred operations of God's Holy Spirit, and deciding the extent of his progress in each individual, through the medium of questions and answers, and by the passage of a final vote of admission or rejection. We think, that a jurisdiction of this inquisitorial character, is contrary to the example of the Apostles, who never appear to have consulted their previous converts, as to the propriety of receiving any individuals into the Christian Church. We think it directly opposed to the inspired command, “Judge not, that ye be not judged;" and are content to refer these things to those, whose office it is to administer the sacraments of the gospel, constantly inviting the penitent and faithful to their reception, and only repulsing such as are open and notorious evil livers,"

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Yes, Brethren, these are the principles, and this is the practice of the Church. We require the professions made at the baptismal font, prior to admission at the holy communion, and with the explanation I have given, the subsequent rite of confirmation. But these preparatory steps are burdened by no judicial process and investigation on the part of laicks. Against all such interference we solemnly protest, and are happy in the belief, that our views are substantially maintained, by some of the great pillars of the dissenting Churches.

I shall here present you with the sentiments of a no less distinguished divine of the presbyterian sect, than Dr. Mason, formerly of New-York. "God hath reserved to himself the prerogative of exploring secret motives, "I Jehovah search the heart, and try the reins." And it is a source of ineffable consolation, that none but himself can try them. The obstruction of the creature is completely barred out by his own unchangeable constitution. I bless him for it. I had rather perish than have my heart searched by man or angels; and I put them all at defiance to declare what passes in my breast any further than I myself inform them by my

own act. Whoever therefore maintains that the reality of conversion is the reason of admission to Christian privileges lays down a rule that can never be applied. There are none who furnish more conclusive evidence of its nullity, than those who most warmly contend for it. A single observation will put this in a strong light. They who without the aid of a revelation, either from myself or my Creator, can read my hidden thoughts on one occasion, can read them on any other. Therefore if they can ascertain sincerity in religion, they can equally ascertain it in their civil transactions; and consequently would never be imposed upon. But to such lengths, they do not pretend to go: that is, they proclaim the falsity of their own doctrine and the futility of their own rule. How dare they, who cannot detect a perjury in the custom house, or a lie in the shop, represent themselves as able to detect hypocrisy in religious professions? It is foolish conceit, it is contemptible quackery. Take notice how they use their own rule. They get a man to recount his experience. If satisfied with that, they set him down as converted. You see, that for the facts on which they build their judgment, they have all his own word; and yet they talk of ascertaining his state! Two plain questions on this head, and we shall leave them.-If their man should say nothing at all, how would they find out his state?—If he should happen to amuse them with a tale of experience, such as they approved and he never felt, where is their knowledge of his state?—As for those who undertake to discern spirits, without producing their authority from the Father of spirits, under his broad seal of miracles, nothing is so amazing about them as their effrontery. All sober men should eschew them as jugglers and impostors. An astrologer who casts nativities from the aspects of the planets; or a strolling gipsey who predicts the history of life from the palm of a child's hand, is as worthy of credence as they."

After this long extract, sound in principle and powerful in expression, there is no necessity of my appending a single observation in support of the practice prevailing in our primitive Church. Its mode of admission to the table of the Lord is in perfect unison with the scriptures, and is alike admirably adapted to check the presumption of the fanatick, and to repress the operations of a self-righteous and censorious spirit.

In drawing to a conclusion, Brethren, allow me to remark to you, that throughout the confirmation service, there is evidently display, ed the same devotional fervour and unaffected humility, which pervade every part of our beautiful liturgy, and that almost force upon the worshipper corresponding sentiments of piety and selfabasement. There is also a manifest propriety in renewing our baptismal engagements, especially if entered into during the unconscious hours of infancy, which strongly recommends the universal reception of the rite itself, as eminently calculated to impress the young, with a lasting sense of the importance of religion, and of the imperious obligation of submitting in spirit and in truth to all the ordinances of our blessed Lord and Master, whether originating in his own, or in the ministry of his chosen Apostles.

I have indeed sometimes thought of confirmation, that it might have been anticipated in those memorable words of Christ; "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." Certain it is, that those confirmed, by Peter, and John, and Paul, are represented to have been first baptized or born of water, and afterwards to have received or to have been born of the Holy Ghost, at the laying on of the Apostles' hands. Certain it is, that Paul hath made an obvious distinction between "the washing of regeneration, and renewing of the Holy Ghost;" and it is far from impossible, but that confirmation may be implied in the latter phrase, as well as baptism in the former; it is far from impossible, but that the unconsciously baptized infant may be only born of water, while it is reserved for the confirmed adult, worthily embracing the ordinance, to be born of the Spirit. Of the Ephesians converted in mature years, it is written in relation to their spiritual union with Christ; "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed," and belief we know was immediately followed by baptism, "ye were sealed with that Holy Spirit of promise." Wherein the word "sealed," in the opinion of the ancient fathers, conveyed alike the idea of the outward sign of laying hands upon the head, and of the inward grace impressed upon the heart.

In favour of the present suggestion, there is besides the declaration of Peter; "Repent, and be BAPTIZED every one of you in the name of Jesus Christ for the remission of sins, and ye shall re

ceive the GIFT of the Holy Ghost." There is this affirmation of John the baptist; "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire." There is the well known fact, that the Apostles, who had partaken of this baptism, were directed by the risen Saviour, "that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard from me.” And then succeeds the explanation; "For John truly baptized with water; but ye shall be baptized with the Holy Ghost, not many days hence;" evidently referring to the miraculous effusion of the Spirit upon them, on the day of Pentecost. There is finally, the extraordinary spectacle exhibited at the baptism of our Lord; "Jesus, when he was baptized, went up straightway out of the water; and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove and lighting upon him."

In hazarding the preceding opinion, as having occasionally crossed my mind, I am therefore far from being unsustained by the language of scripture. It is indeed the most probable judgment, that can be formed of the passages recited. The longer we reflect upon them, the deeper will the conviction be impressed upon our understandings, and the greater our confidence, that doctrines are often boldly maintained upon much more equivocal premises. But whether correct, or incorrect, I know to a certainty, that confirmation, or the laying on of hands upon private Christians, is distinctly set forth in three several passages of holy writ, and that it was fully acceded to and practised by the spiritual fathers of the primitive Church. I know, that wherever it is enjoyed, it obviates much of the clamour against infant baptism, arising from the absence of the supposed prerequisites; inasmuch as infants, when arrived at maturity, can, at the time of its reception, take upon themselves those promises of faith, repentance, and obedience, which were made in their name by the believing sponsors, who brought them to Christ. I know, that it is in itself an ordinance most appropriate, impressive, and solemn, and that whoever partakes of it, with a glad heart, a willing and understanding mind, is thereby "sealed by the Holy Spirit of God unto the day of redemption."

More than this I need not urge. It is sufficient to justify our Church, for her continued observance in common with an immense