be so rashly driven away by new and strange doctrines; and, in short, there would be an universal system of Christian doctrine among us.*

baptismal bond from his sureties in his own name, and no man after that suffered to continue in the church which should break it wilfully, but turned out of those sacred courts by the power of the keys in excommunication,) it would certainly prove, by the blessing of God, were it begun, a most effectual means to keep men at least within some terms of Christian civility from falling into open enormous sins*."

Calvin, speaking upon the subject of Confirmation, remarks, "It would be an excellent mode of catechising, if a formula were written for the express purpose, that our young persons might make confes sion of their faith before the church. It should contain a familiar explanation of the heads of those principal doctrines of the faith which are received throughout the church, without controversy. The child of about ten years should present himself to the church for the declaration of faith. He should be questioned, and give his answers under each head, and should be instructed where he was either wholly ignorant or imperfect. Thus would the church be witness to his profession of the one, true, and sincere faith, in which the whole company of the faithful worship the one God, with one consent. If this discipline prevailed among us, it would be a spur to the indolence of some parents who neglect the training of their children as a matter of no concern to them; which, in this case, they would not be able to do without public disgrace. There would be far greater union of faith among Christians, and far less ignorance and inexperience among the mass. They would not

* Hammond's View of the Directory, § 41, pp. 45, 46.-I give this quotation merely as a testimony of some authority upon the importance of a right improvement of Confirmation, without any reference to the system of divinity on which it appears to be grounded, which is sadly deficient in Evangelical simplicity and accuracy of statement.

We must deeply regret that instances should occur of ministerial unfaithfulness that give any plausible pretext for the misconceptions of Dissenters, as to the nature and value of this rite; but that eye must be evil indeed that makes no distinction between a rite diligently improved as a vehicle of important instruction and personal conviction, and the same rite left to its own nakedness, nuconnected with Christian instruction upon the basis of Christian motives; and therefore from ministerial neglect, and not from unscriptural superstition, made an occasion of affronting mockery to God under the shadow of a reasonable and acceptable service. Is there no difference between a promiscuous multitude gathered-like the assembly at Ephesus,-“ the more part of whom knew not wherefore they were come together," and between a "little flock," duly instructed in the nature of their obligations, and coming to the house of God to testify their public and willing surrender to the service of their Saviour? Methinks candour would forbear to condemn where it could not wholly accord; and Christian simplicity would forgive the mode in the approval of the end, and would be ready to say, "The blessing of the Lord be upon you; we bless you in the name of the Lord."

I need only add a suggestion on the importance of keeping alive the impressions of the season of Confirmation in our after-ministry. Much of the anticipated blessing has often appeared to me to be lost from the neglect of "stirring up the minds" of the confirmed per

* Calv. Instit. lib. iv. c. xix. 13, Leighton appears to have been strongly impressed with the importance of the rite of Confirmation, though the turbulent spirit of the times (whatever his own private opinion might have been) did not allow him to introduce the ceremony.

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sons, from time to time, "by way of remembrance." Would it not be desirable occasionally to make them the objects of our pulpit addresses; to press home inquiries more closely in private conference as to their maintenance of Christian sincerity; and to assemble them periodically for the purpose of a renewed, systematic, and self-examining exhortation, to an habitual and consistent fulfilment of these obligations? In conjunction with many of my brethren, I view seasons of Confirmation as important eras in our parochial ministry; in which the diligent labour of the minister of Christ abounding in the work of the Lord," is sealed with special tokens of Divine assurance and acceptance. Not, indeed, that we could in any case regret the extraordinary efforts that the season may have excited; for, even if not a single instance of a visible blessing had been vouchsafed, yet the opportunities then specially afforded of bringing the grace and mercy of the Saviour into more immediate contact with the understanding and affections of our young people, and of detailing before them a more explicit exhibition of their solemn and unchangeable obligations, cannot be wholly unproductive of a blessing to our own hearts; and may be confidently expected to produce an ultimate and abundant harvest to many of those who offer no present encouragement to our labouring on their behalf.

The following cases, amidst a multiplicity, in examining the candidates for Confirmation in a country parish, may serve to illustrate the different mode in which the baptismal vow was applied to different individuals in detail. I would strongly recommend every clergyman to keep a memorandum-book, and to enter in it regular minutes of his conversations with his candidates. The following may furnish a sample.

The approach of A. B. to Confirmation gave me, from the beginning, unmixed uneasiness. My

conversations with him, from time to time, on the subject, elicited no satisfactory evidences of true penitence. The habit of his mind and character was decidedly, though not grossly, worldly; and therefore the profession of renunciation of the world in entireness and sincerity was the main point of examination, and of the specific application of the baptismal vow to his individual case. He professed increased seriousness of mind, and a readiness to give more consideration than hitherto to the subject of religion; but the intention of buying "the pearl of great price," at the cost of "selling all that he had," I fear, had never found a place in his heart. I entered into the subject with him in close conversation, entreaty, and prayer. "Are you willing to stand to this profession, to renounce all that this world offers for Christ ?" He was afraid-not all: he was willing to give up some things, but he could not say more. I told him that some, and not all, meant nothing: that where there was not a readiness to forsake all, it was more than doubtful whether there was a real desire and sincere intention to yield any thing. That "faith" which alone could enable him cheerfully to make one sacrifice for Christ, was "the victory that overcometh the world," in every form of temptation in which it could present itself. I should have spoken to him in a different tone, and should have made allowance for hesitation and conflict in his mind, had I felt any reason for hope, that the germ of Christian sincerity, even in its weakest influence, was hid in the ground of his heart. But I had no competent satisfaction or encouragement on this point. He hoped that he might be of a different mind some future day; but at present he was not prepared to come up to the requisitions of the Gospel. The gate was too strait, and the way too narrow: he had not counted the cost; or, if he

had, he was not prepared to abide it. The faint resolutions which he was ready to make derived all their strength from his own resources, and were little, if at all, connected with a sense of helplessness and dependence upon strength from above. It was therefore easy to determine their character, and the certainty of their failure.

Another case, slightly varying in its character and mode of treatment, though with the same melancholy issue, was that of C. D. a wild and careless lad, whose mind had never been troubled hitherto with the most cursory thought of religion. The world was every thing with him; all his care, all his employ, all his delight. Eternity, with its infinitely momentous stake, he wholly disregarded. Confirmation, in his view, was a thing of course. Several of his family had gone to the last Confirmation; and he was old enough for the present; and he thought that, if he could repeat his catechism, that was enough. I endeavoured to impress serious conviction upon his conscience, but could only obtain a promise that he would turn the matter over in his mind. Some slight impressions, however, were made by repeated conversations. As the time drew near, I endeavoured to bring his mind to a crisis. He told me, that he was willing to be confirmed; to which I replied, "I am glad to hear it, if it be really true that you wish to confirm your baptismal vow, and really to renounce the devil, the world, and the flesh. But I must make you understand the meaning and seriousness of the determination you have just expressed. Confirmation is a promise you are going to make-or rather to renew-to God. going to promise great things, things which, if you perform them, I will make the world wonder. You are going to promise the great, holy, heart-searching God, that you will, from this time forth, for ever renounce, forsake, and abhor the devil

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and all his works; sin of every kind, of every degree, whatever your conscience tells you to be wrong; and that you will resist with all your might whatever temptations have hitherto overcome you. These are great things for you to promise.". "I doubt," said he, "I am not fit : I had rather not go." Not at present taking any notice of his hesitation, I proceeded, "You are in the world from morning to night; Satan puts every temptation in your way-sin, the neglect of God, the neglect of his word, and prayer; your companions draw you as far as they can from every serious thought about your soul, your Saviour, or eternity. Now you are going to promise, that when you meet them to-morrow you will strive against them as far as you can; and if they will not hear you, that you will turn away from them. This is a part of the meaning of Confirmation. Is this your meaning?" "I think I had better not go," said he. "I do not wholly discourage you from going. If you can go without telling a falsehood, it will be a bless. ing to you. But to profess and promise to God in his own house what you do not mean to perform, would be the most wicked falsehood you could utter. Did you know that it meant all this ?" Nothing near so much.' Now," said I, "I do not wish to frighten you, but it is so dreadful to go blind-folded and not think what you are about before you promise. In your business you never make promises in this thoughtless way,--and this is by far the most serious business you ever took in hand." "Yes, indeed, I begin to see it is; and I think I had better give it up." "I do not recommend you to give it up to-night. You have not yet asked God to teach you. He is waiting for the first turn of your heart to him, if you will but seek him. Let me shew you in the parable of the prodigal a pic

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ture of God's love and readiness to welcome you." He listened with con

siderable attention, and at length said, "I should like to go; but I think I had better not, if I am not fit." "I think so. Only remember, that unfitness for Confirmation is unfitness for death. And how awful to be called into eternity in this state of unfitness! How awful to be growing more unfit every day by neglecting these things! Do not despise this precious gift. It is worth all that you have in the world -the pearl of great price-worth ten thousand worlds, if you had them to buy it." "Yes, but it is such a very strict thing." "And you must expect to find it so. You never can be religious without a hard struggle. Could you bear what the world will say? to have all your old companions joining the laugh against you?" He gave me no answer, and I continued -"Do let me tell you how much happier a thing it is to serve God than to run after the world: at least let me persuade you to make the trial. God has more to give you than the world, and if you will but ask him-'he giveth liberally and upbraideth not.' Now have you really ever asked him ?" "I think I have prayed lately; but, I doubt, not with all my heart." I continued my instructions at some length. His conscience was evidently under the temporary power of conviction, but he could not make up his mind to the cost. The chains of sin and Satan were too strong to be broken by such faint and unproductive convictions.

firmed ?"

"No-I wish to serve

God." "And what good do you expect it will do you?" "None at all, except I go with a true heart." "What does Confirmation mean ?" "The giving up of the heart to God." "But were you not given up to God soon after you were born ?" "Yes, when I was baptized." "Then why do you want to be confirmed?" "To give up myself to God." "It will cost you a good deal: there is so much to be given up first. Would you give your heart wholly to God?" I will try." "Is there nothing in the world that you love so well as God?" "I do not think there is." "But do you think that you can ever perform these great things that you are going to promise ?" "Not without God's help." "But to whom does God give his help ?" "To them that ask him." "But what hope have you of God's help?" "Because he has promised." "And what made God promise it to you?" "Because Jesus Christ died for sin

E. F. was a child in the Sundayschool, evidently under the influence of Divine grace at the period of Confirmation. Happily for herself, she was not gifted with fluency of utterance; but the little that was elicited by patient questioning bore upon it the genuine stamp of the language of the heart. "How do you feel about being confirmed, now the time is come?" "Not, by a great deal, as I could wish.' "I suppose you feel it a great thing to do: would you wish not to be con

ners." "Now you are going to promise to renounce all that the devil, the world, and your own wicked heart tempt you against following the word of God; which of these three do you find to be the hardest ?" "I think I find my heart the greatest trouble." "And how do you expect to overcome?" "By faith, by believing in Jesus Christ so as to love him." "What are the Articles of the Christian faith?" "All that the Bible tells me of Jesus Christ." "And do you really believe all that you read about him?" "I hope I do, but not enough." "Do you believe in him so as to try to seek him?" "I hope I do, but not enough: I wish I did." "What do you think of God's commandments: do you think you can keep them ?" God's grace I will try: I find them very comfortable."-There was not much enlargement of mind, but sufficient to mark the guidance of the Spirit of truth. Monosyllables, however, that in many instances betoken no more than a cold and unmeaning

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assent, in her case evidenced at once the timidity of her character, and the sincerity of her profession *. O. N.

FAMILY SERMONS.-No. CCLIII.

Matt. xiii. 24-30.-Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest, I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

THERE is something very affecting in the account which follows the * In a treatise on Confirmation, just published, by the Rev. T. Kingdon, vicar of Bridgerule, Devon, which contains manyexcellent observations on the subject, the author offers the following suggestion, which may be properly added to the paper of O. N." The rubric requires," says Mr. Kingdon, "that every young person when confirmed, shall have a godfather or a godmother as witness of their confirmation. Mr. Shepherd observes that he can see no sufficient reason for this appointment; but I conceive that this sacred ordinance has failed in modern times to produce its desired effects in a great degree from this very neglect. Nothing would more tend to give solemnity to Confirmation than the attendance of sponsors to witness it. It would reasonably remind them of their own vows, and be a salutary check upon the younger people."

delivery of this and another of the parables in this chapter; where it is said, "Jesus sent the multitudes away." He gave them the parables, and then dismissed them to their homes, to use or to waste the instructions as their judgment and conscience dictated. And observe

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what follows. It is said of the disciples," of those who were his sincere followers, that they came unto him, saying, Declare unto us the parable of the tares of the field." But of the bulk of the multitude we hear no more. They went, it is to be feared, to their farms, their merchandize, their families, their indulgences; and the word of truth fell on their ear like a wave on the rock,-which is heard for a moment, and then forgotten for ever.

This affecting parable is now presented to each of us. Shall we be satisfied to hear like this unthinking multitude? or shall we not rather, with one voice and heart, say to the Great Interpreter, "Declare unto us the parable of the tares of the field?" Thou blessed Teacher of the ignorant, and Comforter of the miserable! visit us with the light of thy Holy Spirit; what is dark in us illumine; "guide us by thy counsel, and at length receive us up into glory!"

It is no small advantage to us, in considering this parable, that our Lord, in reply to the entreaty of his disciples, himself gave the general interpretation of it. The golden key, so to speak, is hung close to the wards which are to be traced. Let us approach and hear what our Saviour is pleased to make known to us; noticing the several parts of the parable in the order in which they occur.

"The kingdom of heaven," says our Lord, in the first verse of the text, "is likened unto a man who sowed good seed in his field."

By the "kingdom of heaven," in this, as in several other parables, is meant the visible church of Christ; that is, all who, in any age, country,