finishing any thing. We frequently hear, for example, that any story or any account which we have heard is not yet confirmed. By this we understand that such a thing is said to have happened, by those probably who have heard it or fancied it, but the actual truth has not been established by those who have seen the occurrence; or, in common language, the account has not yet been made firm, or confirmed. And in the same way as the confirming a thing means the strengthening of it, it will also easily imply the completion or the full establishment of any thing. In this sense, a person's health may be said to be confirmed. These considerations will help us to the meaning of the word confirmation, as it applies to that ceremony of our church which is shortly to be performed by the Bishop, and which some of you are about to undergo. I have already told you that it has a reference to baptism. In the sense, then, in which it is used in the Prayer Book, confirmation means the confirmation, or the full establishment, or the completion of our baptism.

Hence we perceive, not merely the meaning of the word, but the nature of the ceremony itself. For recollect, that when you were baptized, you were young and inexperienced, and, consequently, the questions which were proposed by the minister, as to your willingness to comply with the necessary conditions, were answered by your "Godfathers and Godmothers," who are likewise termed "Sureties," as they gave assurance to the minister, as far as they possibly could, that you would hereafter, when you

should arrive at years of discretion, take those promises upon yourselves which they then made in your behalf. Now these promises I purpose considering hereafter, merely stating, for the present, the substance of them, which is that we would endeavour to forsake sin and serve God. To those, therefore, the opportunity will soon be offered, who, having arrived at years of discretion, and not having already done so, are willing to take these promises upon themselves. By doing this they will have done in their own persons what their godfathers and godmothers previously did for them; or, in other words, they will have completed or established their baptismal vow, by confirming those promises in their own persons which have been before made for them in the persons of others.

We promised to observe the same order in our reflections on confirmation as we followed in regard to the sacrament of baptism, and thus far we have kept to our engagement, for we have endeavoured to explain not only the meaning of the word confirmation, but likewise the nature of the rite or ceremony which it describes. It remains for us, however, to consider the origin or first cause of the establishment of this ceremony, and in this respect it differs in some degree from baptism; because baptism was instituted by the express command of our Saviour, as a ceremony to be performed upon all persons; whereas, in regard to confirmation, no positive command seems to have been given by Christ himself; yet may it be considered as sanc

tioned by divine authority, inasmuch as we find that it was practised by the Apostles, who were divinely inspired. Agreeably to this, we read in the Acts of the Apostles, of Paul and Barnabas, who having "preached the gospel" elsewhere, returned again to those cities where people had been previously baptized, "confirming the souls of the disciples, and exhorting them to continue in the faith." And in the following chapter, Judas and Silas, who had received their commission from the Apostles, and who were "prophets themselves," are represented to have "exhorted the brethren," at Antioch, "with many words, and also to have confirmed them." And afterwards, Paul passes through "the country of Galatia and Phrygia in order, strengthening all the disciples." By such acts as these the disciples, by reflecting anew on the promises and vows they had previously entered into at their baptism, had an opportunity offered them of ratifying and confirming these promises; and, as a natural consequence, their own faith, or they themselves, if you like the expression better, became strengthened and confirmed. And the close similarity which existed between these practices of the Apostles, the heads of the church in those days, and the present ceremony of confirmation which is performed by the heads of our own church, the bishops, will appear the more clear in the discourse which I purpose to deliver next, in explanation of the performance of the office of confirmation, and the thoughts with which all ought to be inspired

who take part in it. Here, however, I would observe, that if confirmation, or the establishing and strengthening of men in the faith which they professed at their baptism, was necessary at the begining of Christianity, it must certainly be even more necessary at present; because a great number, perhaps the greater number, of those who were then baptized had arrived at years of discretion, whereas at the present day, those who are baptized are so young that they do not understand the promises that are made for them, and, consequently, it is the more necessary that they should make them themselves when they are sufficiently old to understand them.

I will now recapitulate, or bring together in few words, the substance of what I have brought forward in the present discourse. The meaning of the word baptism is washing. The nature of the ordinance is, that by it we are admitted into the Church of Christ by the outward sign, or emblem of water, which indicates that our souls-the spiritual part of our existence-are cleansed by the blood of Christ shed upon the cross. The rite of baptism was instituted or appointed by Christ himself. Thus much for baptism. But as this baptism was performed upon us when we were young and inexperienced, and as the promises were then made by others, it is necessary in all cases, according to the custom of the Apostles, but it is particularly necessary in the case of those who were baptized when young, that they should renew or ratify their en

This

gagement by some subsequent ceremony. ceremony has been appointed by the church, and is termed confirmation; because we then confirm the promises in our own persons which have been previously made by others for us. This institution has been adopted by us in imitation of the Holy Apostles.

The foregoing observations have appeared to me sufficiently appropriate and well adapted to an explanation of the nature and intent of the rite of confirmation. It is, however, particularly necessary that you should be acquainted with the form of service which is used in the celebration of it, that is, of the office as you will find it in the Prayer Book immediately after the Catechism. Upon this part of our subject, therefore, I shall deliver a second discourse, when I again request the attendance of all, but particularly of those who are desirous of procuring tickets of admission to its solemnity and that you may be duly impressed with the importance of this rite, may God of his infinite mercy grant, by the aid of his Holy Spirit, for the sake of his Son Jesus Christ.