Yet it is certain that this active power is derived from the Holy Spirit of God, and that it is obtained by believers in the use of those means of grace which God for that end has provided in the Church.

It cannot, therefore, be unreasonable to believe, that the Apostolical practice of Confirmation related to the obtaining of a further degree of grace than that which properly belongs to regeneration. That practice itself, as it applied to those who were already regenerated, almost constrains us to think that it did. And we may thus regard the Apostles themselves, in the exercise of a power belonging to their lawful authority, as bringing the new converts of the Church to the full experience of those quick

trial, and of a continual Christian warfare. And this is the opinion of St. Austin*, and of the ancients in general." (Wall's History of Infant Baptism, Part I. Chap. xv. §. 5. p. 148. ed. 1705.) This judgment respecting the benefit of baptism, is sanctioned (as appears from the concluding words of the quotation) by great and venerable authority. If it be true, there cannot be any difficulty in comprehending, that something further than baptism, should be wanted to the admission of a Christian to the full communion of the Church: nor will there, on this supposition, be any absurdity in a belief, that confirmation was instituted with a view to the attainment of that end.

*"Contra Julianum, 1. vi. c. 5, 6, 7."

ening graces which at their baptism they had been made capable of receiving. I would not say, that these graces are never for the first time vouchsafed

in any other way but if this be an ordinance of the Church, especially relating to this benefit, and resulting from an authority established by Christ; I would strongly represent the danger of contemning it. For if men will neglect a solemn means of sanctification, duly and legitimately appointed by those to whom God has given a competent authority for that purpose; I cannot myself see, that such persons can expect, from the Giver of sanctification, the graces needful to eternal life. Such as is the authority of the Church to require, the same must be our obligation to obey: he that resists a legitimate authority resists the giver of that authority : and a resistance so full of provocation and contempt must needs be attended with great peril.

The conduciveness of this ordinance to the general sanctification of Christians, and the necessity of its administration, will be further apparent, if we contemplate its application with a distinct regard to the different circumstances and condition of two classes of persons, who, having been baptized, become the proper subjects of its administration.

1st. Of those baptized into the Christian Church, the very earliest were such as, having come to maturity of years, embraced the Gospel on the ground of reasonable and deliberate conviction. With regard to them, it is not unreasonable to suppose, that the administration of this sacred ordinance may have been specially designed, to confirm them in the seriousness of their holy purpose, and to obtain for them an increase of power and strength towards the maintenance of it. Good purposes are oftentimes more sincere and fervent than they are lasting for the word may be received with joy in a soul where it takes no effectual root *. The danger of their being so is peculiarly great, when, as in the case of those early Christians, they call upon men to encounter terrific dangers and endure painful renunciations. Nor, if we regard only the general purpose of a Christian life, is this danger at any time inconsiderable: for that purpose, at all times, calls upon men to renounce the world and the flesh; to deny themselves; to take up the cross; to maintain a bold and perilous warfare. We cannot therefore wonder, if, with respect to all enlisted under the banner of Christ, it was judged

* Matt. xiii. 20, 21.

necessary, that they should evince the sincerity and stedfastness of their profession, by a second voluntary and solemn dedication of themselves to God, and should, at the same time, through the pastoral ministration of those to whom our Lord has delegated the superintendence of his Church, become renewed and strengthened with more abundant grace towards the maintenance of their holy calling.

2ndly. But we have the strongest reasons to believe, that not only persons of mature age, but also infants, were, during the very first age of the Gospel, admitted into the Church by baptism: and those reasons are equally forcible to satisfy us respecting the purpose of the divine will, that such baptism of infants should continue to be the order of the Church as long as the Church itself should continue upon earth. Now if we regard the case of these infants; if we consider the needful provision for their spiritual welfare, which every future age would equally call for: we shall then see in so strong a light the fitness and propriety of Confirmation, considered as a standing ordinance, that we can scarcely imagine it possible, but that this ordinance, or some other of similar design, should have been appointed to meet the exigence of the case.

It will not therefore, on this view of the subject, be wrong to suppose, that the ordinance of Confirmation may have been appointed with a principal view to the case of infants, for the purpose of thus sealing, by their own act and deed, the privilege and obligation of the Christian covenant.

We know indeed, that infants are capable of the divine grace and and mercy. Nor is it in any degree unreasonable to suppose, that the first seed of holiness may, through the power and goodness of God, be implanted in the soul during childhood: for it is equally difficult to imagine how the seed of wickedness and corruption, (which had been sown by nature,) previously existed there; yet we know that it did so exist. And, though the active working of the principle of holiness be not, during childhood, visibly discovered by outward signs and evidence ; it seems quite reasonable to acknowledge, that such principle may, at that early age, lie dormant and unseen, in the same way that those powers of bodily strength and activity do, which afterwards shine forth in manhood.

Those who profess to be perplexed at the existence of a power of holiness given to infants at their baptism, and who allege, on that ground, the impropriety of calling them regenerate; might find, upon