Minister to the Bishop, in writing, as persons whom he deems worthy. And henceforth it becomes the privilege and duty of those who have been confirmed, to partake of the Lord's Supper, in obedience to the command of Him whose disciples they now profess to be. This simple statement serves to correct an error into which some have fallen in relation to our Church, who suppose that any persons who shall feel thus disposed, may come forward at any time to our communion, without confering with the Minister or any other person. According to the rubric no one can come to the Lord's Supper without being previously confirmed, or being ready and desirous so to be, (when opportunity shall offer); and none are allowed to be confirmed who are not recommended by the Minister, who is of course to ground his recommendation on a knowledge and belief of their fitness.

Let parents and Ministers then, faithfully perform their part in training up the young in God's nurture and admonition; let the Ministers pay a special attention to the instruction and preparation of them for the renewal of their baptismal vows in the rite of confirmation; let the Bishops be faithful in their exhortations to parents, Ministers, and children, and we think a more effectual barrier cannot well be raised around the altar of the Lord, than is provided in this part of the discipline of the Church. It is, indeed, to be acknowledged, that in times past, and espe

cially in the land and Church of our forefathers, this rite has, in the manner of its observance, been much abused, so as not to yield the benefits which might reasonably have been expected from it. Very many circumstances contributed to this abuse, to the great grief of the pious; nor is it to be wondered at, that in the earlier times of the Church in this country, a portion of the same abuse should have prevailed. But while we look back with shame and regret to any degree of corruption which may have adhered to the use of this or of any other religious observances of the Church, it should be a matter of humble thankfulness to God, that in these latter years, through his great goodness and grace, so manifest an improvement has taken place throughout our Church, in the preaching of her Ministers, in the administration of her ordinances, and in the religious opinions and lives of her members. Nor do we say this on the partial testimony of those who are fondly devoted to her interests, and who may be deceived into too favorable an opinion of her character. Often have those who are engaged in the arduous struggle against former abuses, and in endeavoring to secure the richest blessings of Heaven to our Zion, been cheered by the congratulations of the pious of other communions, who have bid us God speed, and rejoiced in the success with which Heaven has crowned our efforts. It becomes us not, indeed, to boast, but thanking God for what has

already been done by the help of his grace, take courage, and proceed in our endeavors to render our Church a praise to him on earth, by its sound doctrine, its wholesome discipline, and the holy, devoted, and consistent lives of all its Ministers and members. (See Appendix, Note A.)

And now, since we are about to observe a religious ceremony, in which we differ from some Protestant Churches, it may not be amiss to mention the reasons for such observance, not merely for the satisfaction of our own members, and to correct their misunderstanding of the same, but that any others who may be present, may have an opportunity of judging for themselves, and in the hope, that when they have heard these reasons, they may think more favorably of our views and endeavors, than they have heretofore done. It is certainly to be desired that all denominations of Christians should, in the spirit of candor and charity, examine each other's peculiar opinions and distinguishing ceremonies, and endeavor to think as favorably as possible of the same, (without departing from the Word of God,) in order that love may be increased, and no occasion be afforded to the enemies of religion, to hold it up to the odium of the world.

If it be asked why we have adopted that mode of making a first public declaration of our faith, which is used in the rite of Confirmation, we may surely, without giving just cause of offence

to those who differ from us, answer in the same manner in which all others defend what may be peculiar to their own denomination, that we verily believe the wise and pious framers of our articles and services did, in reforming the same from the corruptions of Popery, most faithfully, fearlessly, and prayerfully, endeavor to conform them to the Word of God, the example of the practice of the Church in its purest and best ages. They were, however, uninspired men; nor did they claim for themselves, nor do their descendants claim for them, that infallibility which, at the risk of their lives, they refused to any men or Church on earth. As to the rite of Confirmation, which, at the time of the Reformation, was found in a most corrupt state, and yet exalted to a rank with those institutions which were certainly ordained by Christ himself, with the sure promise of his richest blessings; while the Fathers and Reformers of our Church refused to consider it as a sacrament, they nevertheless determined to retain it because of the high claims it had on our respect, and for the many and excellent benefits it was calculated to afford.

On looking into those ancient records which God, in his Providence, has permitted to be the means of conveying down to us a history of his Church, from the time when the inspired writers cease to be historians, we find continual mention made of this rite as following after baptism. We read of it in the histories of the early ages, and

- in the records of their councils, as something generally practised and highly esteemed. As to its existence, we had as well doubt whether baptism and the Lord's Supper were practised in those days; for the same books which speak of the latter speak of the former, and the same councils which legislated on the latter, legislated on the former. We do not mean to say that this rite is appointed in the Scriptures as clearly as the others, but that we have the same proofs of its observance in the ages succeeding that of the Apostles. On referring to the early writers, we find that they trace the custom to the Apostles themselves, and declare that they practised it after their example, and under the belief that it was their will that such custom should be observed. They refer us also to certain passages of Scripture, as, for instance, the laying on of hands by Peter and John, recorded in the 8th chapter of Acts, on which they ground the propriety of the observance. The modern advocates of this rite appeal to these early writers. They say that Tertullian, who lived only eighty years after the Apostle John, speaks of it as a custom universally prevalent in his time: "Hands were laid upon those who were baptized by benediction, calling for and invoking the Holy Spirit." They say that St. Cyprian, who lived only fifty years later than Tertullian, traces the origin of Confirmation which was practised in the Churches to the imposition of hands by the Apostles.