reflection, an equal difficulty, in supposing the possibility of infants being affected by original sin. For they are, during the earliest stage of life, as much incapable of manifesting, by actual guilt, the proof of their natural corruption, as they are of bringing forth to light, by the actual fruits of holiness and obedience, the proper effects or evidence of their regenerate character.

But, however strenuously we may vindicate the reality of that effect, which we believe that the mercy of God has connected with this sacrament; we must not be insensible of the subsequent obligations, which are required in order to a full and entire participation of its benefits. The Gospel is a covenant; and the notion of a contract between two parties is essential to the right conception of it. Now baptism is the seal and token of this covenant. And though for infants, while yet unable to contract for themselves, there may be provided a way of mercy and an approach to the grace of God; yet all professors of the Gospel are to remember, that our holy faith is a reasonable service, and that it is required, in order to our salvation, that we should take up our obligation, as being personally and voluntarily bound by that covenant; that we should take it up on the ground of reasonable con

viction, and ever afterwards sincerely labour to fulfil it.

Consider, then, on the one hand, the terms of the Gospel covenant, which thus demand the concurrence of our own deliberate choice and voluntary act; consider, on the other hand, the nature of infant baptism, which admits it not: and surely, while we believe that infant baptism is agreeable to the word and will of God, it will not seem unreasonable to suppose, that this sacred ordinance of Confirmation was instituted by the Apostles themselves, as applicable to all who are baptized into the faith of Christ, and instituted also, with an especial view to the ratification of the baptismal covenant. In this light, we may properly regard it as conveying, on the part of the person previously baptized, a confirmation of the baptismal profession; and as attended, through the appointed ministration, with a divine confirmation of the baptismal grace and privilege.

Add to this, that not only the faith, but also the profession, of the Gospel, is required as a qualification of every disciple of Christ. Yet it is very obvious, that this profession cannot be made by an infant at baptism. We discover then, in this particular also, the great necessity of Confirmation, for

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the purpose of completing, as early as possible, the things which, though requisite to the due reception of Baptism, could not be fulfilled in infancy. For without such completion, we cannot see that the pastors of the Church have any warrant for regarding men as living members of Christ's body, qualified for the means of grace provided in the Church for the spiritual sustenance of their future lives. That such profession should be made to the authorized ministers of Christ, must be judged necessary for they only are the persons empowered by Christ to transact the things belonging to his covenant of mercy. That it should be reserved to the Bishops, who are the highest order of such ministers, we judge to be most fitting and convenient: because it agrees with the practice of the Apostles, to which we have already referred: Bishops being the authorized successors of those to whom it was said by Christ, father hath sent me, even so send I you*." For of this highest order,

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as my

the inferior pastors of the Church are but the delegates and deputies, having their lawful administration limited and restrained within narrower bounds than those which belong to the office of a Bishop:

John xx. 21.

and the imposition of hands for the confirmation of the baptized, is a part of the Divine ministration, in which these subordinate ministers have not been formally empowered and authorized to act.

CHAPTER IV.

AN ADMONITION TO PARENTS AND SPONSORS.

VIEWING then the ordinance of Confirmation agreeably to the foregoing exposition, it will appear, that there are required in those who come to it two things: First, that they should, voluntarily and of their own act, embrace the covenant of our Lord Jesus Christ; secondly, that they should make an open and sincere profession of their so doing. Now of these two things, the latter cannot be if the former is not; and the former cannot be done in any reasonable, nor consequently in any sufficient way, without previous instruction and consideration. For these things, namely, first, steadfastness of faith and purpose; secondly, sincerity of profession; thirdly, (as means of absolute necessity towards the two former) previous knowledge and consideration: these things, I say, are of absolute necessity, in order to derive from the reception of Baptism, the grace and mercy of which that sacrament is the appointed channel. (This, of course, applies only