Do you then, as naturally blind, corrupt, helpless, and miserable sinners, apply to the Holy Spirit for that light, and grace, and comfort, and holiness, which it is his office to bestow? You are directed to pray for his aid at all times; and in the order of confirmation the bishop and the congregation offer up their petitions, that the Holy Spirit may be ever with you, and so lead you in the knowledge and obedience of the word of God, that in the end you may obtain everlasting life, through Jesus Christ our Lord.

It is said of the Holy Spirit, that he sanctifies all the elect people of God. "Without holiness," we

read, 66 no man shall see the Lord;" but all who are sanctified by the Spirit's influence, will dwell in the presence of the Lord, and enjoy his favour for ever. In the seventeenth article of our church, it is said, that the elect are "made like the image of the only begotten Son of God, Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity." The pupil is taught to answer the catechism, "I believe in the Holy Ghost, who sanctifieth me, and all the elect people of God." The reason of this is sufficiently evident, though it is not generally understood; and hence objections are often made to the catechism and other parts of the church services. Every person admitted into the church of England, or into any other christian church, must necessarily be considered in the judgment of charity, as possessing the privileges of her members. Hence it is that the church

ON CONFIRMATION:

regards them, in this point of view, from first to last, in all her services. In baptism they are said to be members of Christ, children of God, and inheritors of the kingdom of heaven; they are considered as regenerate, faithful, and elect. In the catechism the child is taught to call himself one of the elect, whom the Holy Ghost sanctifies. In the order of confirmation, the subjects of it are considered as the servants of God, as regenerated by the Holy Spirit, and as having received forgiveness of sins. Through the whole of the liturgical services, the worshippers are considered as penitent believers, and as the children of God. In the occasional services, the same principle is evident. In the solemnization of matrimony, in the churching of women, and in the offices for the visitation of the sick, the parties are all regarded by the church as the servants of God;-as chosen by the Father, redeemed by the Son, and sanctified by the Holy Spirit. But when the professed christian has left his earthly tabernacle, and his body is consigned to the tomb, this language is, in some measure, qualified; and the surviving members of the church express their hope, that their departed brother or sister rests in Christ. But while our church uses, in general, language which is applicable only to real christians, it likewise intimates and declares that all are not so; and the word of God expressly asserts that "all are not Israel that are of Israel.” This is especially evident in the commination, or denouncing of God's judgment against sinners; and the services in general abound with

warnings, exhortations, and threatenings, as well as with promises. There are warnings against sin, and threatenings that the finally impenitent shall be cast into hell. There are exhortations to self-examination, to repentance, faith, obedience, holiness, and perseverance in all these duties, to the end of life.

You will, therefore, observe, that the circumstance of your being viewed and considered, in the offices and services of the church, and in the judgment of hope and love, as a true christian, and not as an unbeliever, a hypocrite, or a reprobate, does not prove that you are truly so; since you are informed that the church, like the field of wheat and tares, is mixed; and we know not to what extent. You are therefore required to examine yourselves, whether you be christians in deed and in truth, as well as in word and profession: whether you have the marks and evidences of a true christian, or whether you have only a name to live, while you are dead in trespasses and sins. Do you ask, how are we to know this? By your faithfully fulfilling your baptismal engagements; by your renouncing the great enemies of your souls, the devil, the world and the flesh; by your believing all the articles of the christian faith, and by keeping God's holy will and commandments. How may you know that you are indeed regenerate, or born of the Spirit? By three scriptural evidences: First, by your victory over the world. For, says the apostle John, "Whatsoever is born of God, overcometh the world;" and this is the victory that overcometh the world, even our

faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? Secondly, by your abstaining from sin: for the same apostle says, "Whosoever is born of God, doth not commit sin;" that is, he does not sin wilfully and habitually, as an unregenerate person. Thirdly, by your faith in Christ: For, "to as many as receive Christ, to them he gives power (or privilege) to be the sons of God, even to them that believe on his name; who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." These are evidences by which you may discover, whether you are regenerated by the Holy Spirit. Do you ask again, how you may know your election of God? By your faith, obedience, and holiness. Your catechism tells you, that if you are elect, the Holy Spirit will sanctify you; and the apostle Peter says of true christians, that they are "elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience." Our election is the source whence all our religion and our spiritual blessings flow. In one sense, therefore, election is the first thing in our religion; but in another, namely, in our knowledge and experience of it, it is the last. Hence it has been quaintly, though truly said, that we must pass through the grammar-school of repentance and faith, before we can safely enter the university of election. In fact, we may believe and understand the doctrine as revealed in Scripture; but the hope of being interested ourselves in the blessings which follow from it, can only be known from the

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experience and influence of true religion in our hearts and lives. For this reason, it is said in the seventeenth Article of our church, that "the godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth generally establish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God."

(5.) The third part of your baptismal promises, which in confirmation you take upon yourself, is that you should keep God's holy will and commandments, and walk in the same all the days of your life.

All true obedience springs from the knowledge of God, faith in Christ, and the sanctifying influence of the Holy Spirit. Without Christ you can do nothing; but if you are partakers of his grace, you will endeavour to please God and to do his will. It will be your aim to regulate your life and conduct by the unchangeable precepts of the divine law. This law, comprised in the ten commandments, you will find, as explained by our Lord in his sermon on the mount, to be exceedingly broad, extensive, and spiritual; reaching not only to the outward actions, but to the thoughts and intentions of the heart. The law condemns all sin, in thought, word, and deed. It requires you to live under the perfect and perpetual