were no authority of scripture for it, yet the consent, that is, practice, ' of all the world in this particular, is as good as a command.'

Should it be objected, that by ascribing the gift of the Holy Ghost to confirmation, he seems to be excluded from baptism; I answer, that it has been observed, in a former discourse, that the gifts of the Holy Ghost are intended for different purposes; and that his operation or energy is always according to the purpose for which he is given. In baptism, he is given for the purpose of regeneration-to effect that new birth by which we are born into the church of Christ, obtain remission of all past sins, and a new nature : In confirmation, he is given for the purpose of sanctification, or renovation of the heart in holiness. In baptism, we are created anew in Christ Jesus, by the operation of the Holy Ghost: In confirmation, the new creation is animated, and enabled to live according to its new nature, by the energy of the same most Holy Spirit. As in the original creation of man, God made the body first, and then breathed into it the breath of life, to animate the body which he had made, and enable it to answer the purposes for which he designed it; so in our new creation, being buried with Christ in baptism, we die to the former life of the old man, and rise again to a new life; and, in confirmation, the Holy Ghost, as the principle of that regenerated, new, or spiritual life, is infused into us from above. In baptism, we are made christians; but yet the new baptised is but an infant in Christ: In confirmation, he is advanced to the rank of adults, and made a perfect man in Christ Jesus.

Thus, by the operation of the Holy Ghost* in baptism

* This Spirit, in 1 John iii. 9, is called the seed of God; that is, the vivifying principle of life and holiness which God gives. For as the principle of natural life is in the seed, so is this Spirit the principle of the spiritual life. And as from this principle of life in the seed, all trees, &c. grow up to their full perfection, and answer the end for which God created them; so shall we, if we depart not from the principle of our spiritual life, grow up in holiness, and answer the end God intended by our new creation-be made fit for his heavenly kingdom. For while this seed or principle of life remaineth in full force and vigour, that is, unobstructed by any perverse turning away from its influence, the happy person cannot sincannot live in habits of sin-because he is born of God, and the seed of God, whică sinneth not, remaineth in him.

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and confirmation, we are created anew in Christ Jesus, are made the sons of God, and receive the spirit of adoption-the right and privilege of calling God, Father: and of consequence, are heirs of God, and joint-heirs with Christ of the heavenly inheritance. For this Spirit which dwelt in Jesus,* and raised him from the dead, dwelling in our mortal body, shall raise it up, at the last day; † and clothing it with that spiritual body which is our house from heaven, shall, after the general judgment, exalt both soul and body to the kingdom of heaven.

There is the same necessity why the new life we acquire in baptism should be supported and continued, as there is why it should be begun. The beginning and continuance of life are different things. To be born into this world, or begin the life of this world, by our natural birth, is one thing: to live in this world, and increase in strength, and grow up to man's estate, is another. In like manner, to be born into the kingdom of God, and to grow up in it to the stature of perfect men in Christ Jesus, are different things. Every life must be continued by something congenial to it, and proper to support it. For the support of our natural life, God has provided the air and food of this world. But, if any person be so perverse, that he will neither breathe nor eat, he must die. God, too, has provided support for that life which is begun at our new birth in baptism. Analogous to the air of this world, in our natural life, is the Holy Ghost in our spiritual life; for by his holy inspirations is the spiritual life maintained, even as our natural life is maintained by breathing the natural air. Analogous to the food of this world for the body, is the food provided in God's church for the soul, or spiritual life. This food consists of all the objects of faith-all those divine truths which God has revealed. For faith is truly the hunger of the soul, or spiritual man; that is, it is that to the soul, which hunger is to the body. Hunger excites and enables us

When Jesus was baptised, and not before, the Holy Ghost descended on him. to fit him for executing the offices which were committed to him. † Rom. viii. 11.

† 2 Cor. v. 2.

to receive natural food, for the support of our natural life. Faith excites and enables the soul to receive the

divine truths which God has revealed, for the support of our spiritual life. When there is no natural hunger, the body becomes weak, and languid, and diseased, and death at length ensues. The same thing happens to the soul, with respect to the spiritual life, where the cravings of faith are never felt.

Besides those truths which God has revealed, he has been pleased to add positive institutions to his religion. This has ever been the case, from the time of Adam to this day. The reason is plain. Man consists of two parts, body, and soul or spirit. A religion accommodated to his nature must consist also of two parts. It must have external institutions to affect his body, and inward truths and realities to affect his soul or spirit. External, positive institutions, properly speaking, are the instruments of religion. Under the influence of faith, they are to the soul, what hands, and mouth, and stomach are to the body; they enable it to take, and eat, or receive, and digest its proper food, by which means the spiritual life is kept in vigour, and continually growing in strength.

These external institutions, or instruments, are especially four: baptism, confirmation, bodily and social worship, and the holy eucharist. By the first, our new and spiritual life is begun : by the second, it is strengthened, and we are made adult members of Christ : by the third, we recognise God as the creator, governor, and preserver of the world; and as being our God, and Father: by the fourth, we receive that spiritual, life-giving body and blood of Christ, which he gave for the redemption of the world, and which cleanseth us from all sin.t The first and last of these, on account of the positive command and institution of Christ, have been distinguished by the name of sacraments of his church; that is, mysteries ecause, under outward and visible signs or emblem ..ey exhibit inward and spiritual grace.

This provision hath our gracious God made for us in his church. If we use it as we ought, we shall grow up like green olive trees in the house of God.* Passing through the vale of this miserable world, we shall be refreshed with the pure streams of divine grace, which flow continually from the Holy Spirit of God, the great fountain of consolation; and, in his strength, shall we find strength, to go on from one degree of holiness to another, till we come to the presence of God, in the heavenly Si. on.t But, if we reject the food which he hath provided for the support of our spiritual life, we shall wither, and become like the dead branches of an unfruitful tree, fit only to be gathered up and burned.

The great lesson which man has to learn is that of obe. dience and submission to God; to be ready to do every thing which God requires, and to forbear every thing which he hath forbidden. And his great duty consists in the exercise of penitence, by which he forsakes sin, and approaches as near as possible to a state of innocency. The foundation of both is faith. Unless he believes that God has commanded or forbidden a thing, his doing it, or refraining from it, however right in itself, is not obedience to God. And, without a belief of the goodness and mercy of God-that he will accept us, though sin. ners, and forgive us our offences, we could not repent at all. Sorrow for our sins we might have; but not that godly sorrow which worketh repentance; for that is built on a sense of God's mercy through Christ. Like world. ly sorrow, it would work death; for it would end in despair, and never bring forth the fruits of holiness.§

To beget, and perfect these dispositions it is, that we are called into the church of Christ, and put under the guidance of the Holy Spirit. Our very capacity of good. ness of every kind we owe to the merciful interposition of our Redeemer. And, in truth, all that we can do toward our own salvation, is not to resist or counteract what God does for us by his Holy Spirit. If we think a

good thought, it is by his inspiration. If we have a good
wish, it is from his influence. If we do a good action,
to him we owe both the intention, and the ability to per-
form it.
There is none good but one, that is God.'*
Therefore, every thing that is good must be from God.
Hence appears the necessity of the presence of the Ho-
ly Spirit with us; and, of our doing every thing that God
directs, in order to obtain it. For this purpose, his holy
apostles have instituted the rite of laying on of hands, as
one of the first principles of our religion, and require our
compliance with it, 'that we may, by God's mercy, obtain
the gifts and graces of his Holy Spirit, by the hands of
his authorised minister, in such kind and degree, as he
sees best for us. But, it is to be remembered, that in
order to obtain the benefits of any ordinance, its obser-
vance must be accompanied by those dispositions of heart
which are represented or signified by the ordinance. For
example; baptism represents and signifies a death'unto
sin, as well as a new birth unto righteousness. To ob-
tain the new birth unto righteousness, we must therefore
come to baptism with true penitence for all our past sins,
and with hearty resolution to live in all holiness for the
time to come. To apply this to confirmation: The lay-
ing on of hands represents and signifies the dominion,
protection and guidance of the Holy Spirit. We must,
therefore, come to confirmation with a willing disposition
to live in subjection to the Spirit of God, to abide ever
under his most holy protection, and to follow his heaven-
ly guidance in all things. The same penitence must
therefore be necessary in confirmation, that is necessary
in baptism; the same firm faith in the promises of God;
the same renunciation of every thing that stands in oppo-
sition to him; the devil and all his works, the world with
its vanities and extravagancies, and all the wicked tem-
pers it produces, and all the evil desires and appetites of
the body. It is also evident, that the ordinance requires
a hearty desire to be made partakers of the Holy Spirit,
and a firm belief that God will give and continue to us

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