We may have the comfort of knowing, that He who died for us on the Cross will not forsake us whenever we take up the Cross for His sake; also, we may have the comfort of knowing that that HOLY SPIRIT who in ancient days taught the hearts of God's faithful people, will teach our hearts also, provided only we cast ourselves down before HIM in deep humility, lowliness, penitence, and obedience. We have His own merciful word of promise— "Him that (so) cometh to Me, I will in no wise cast out."

SERMON CCCXLIII.

INFANT BAPTISM, AND CONFIRMATION.

ST. MARK X. 15, 16.

"Verily I say unto you, Whosoever shall not receive the kingdom of GOD as a little child, he shall not enter therein.

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"And HE took them up in His arms, put His hands upon them, and blessed them."

WE ought, certainly, always to consider it as a great mercy and favour of ALMIGHTY GOD towards us, that He condescends to set before us, in various ways, the truth, the importance, and the danger of our condition. Especially, it is a point deserving of most serious reflection, that in the Holy Scriptures such pains are taken (if one may so speak with reverence) to impress on our consciences the infinite consequences depending on early education; the vast importance of our being led, even from our very earliest years, "to know the God of our fathers," and taught to serve HIM with a perfect heart and with a willing mind."

The HOLY SPIRIT, in this well-known passage of St. Mark's Gospel, offers to the minds of serious persons a very affecting instance of that Divine love and condescension which I have now referred to. For it seems, that on some occasion during the course of our Blessed LORD's ministry, He had been greatly harassed (as He often was) by the questions and disputations of the self-confident Pharisees; to which also, as it appears, His disciples were inclined to attach too much importance. At this time, some persons who had been struck with admiration at the miracles and teaching of our SAVIOUR, and knew not how suf

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ficiently to express their anxiety for His favour, not only came themselves, but brought their children to HIM, "that He might touch them." They saw how the sick were healed by His mere touch, and they could not but hope that "virtue might go out of HIM," to the good of their children in some way, though they knew not how. But the disciples, we observe, "rebuked" those that brought their children. They thought it was quite beneath their MASTER's dignity to be attending to little children: they, no doubt, considered it to be a mere superstitious feeling which made the parents bring them to HIM; and, besides, they did not like to have their grave discussion interrupted, which seemed to them of so much greater importance than the touching or blessing of children. (Just as in these modern times, the Church's salutary rules are so often disregarded, and the solemn Baptism of children is thought of less consequence than sermons, and is thrust to the end of the service.) Our Blessed LORD, however, did not sanction the conduct of His disciples; so far from rebuking those who brought the children, He was much displeased, or (as we say) hurt, at those who did so; and said to them, "Suffer the children to come to me, and do not forbid (or prevent) them; for of such is the Kingdom of GOD. Verily. I say unto you, Whosoever shall not receive the kingdom of GoD as a little child, he shall by no means enter therein. And when He had taken them," one by one, "into His arms, He put His hands on them, and blessed them" each separately. I say then, from this very remarkable passage of the sacred history, we are taught, among other things, that our Gracious MASTER regards with approbation any attempts, made in faith and humility, to bring the young ones of His flock to the privileges and knowledge of His Gospel.

He wishes children to be brought to him even from their earliest infancy. As they grow older, HE would have them taught to "worship the God of their fathers," not as fulfilling a questionable or irksome obligation, but "with a perfect heart and with a willing mind." And He would have us all, of all ages, young and old, parents and children, pastors and flocks, teachers and scholars, ever live under the sense of His Presence; always remembering the account we must at last give before His tribunal.

Remembering, I say, that "the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: that if we seek HIM, HE will be found of us; but if we forsake HIM, HE will cast us off for ever."

But now, this is not the solemn, serious point of view in which modern Christians are too often content to view subjects of this kind. They are too much disposed to laugh at all forms and ceremonies, however ancient, or even sacred, as if they were a kind of relics of mere heathen or, at least, popish superstition. But persons ought to consider, that many things may be right and good, and even of essential consequence to us, of which, nevertheless, it is beyond our faculties to give any account or explanation.

How can these things be?" was the question of a doubting, unsubdued spirit.

"LORD, I believe! Help thou mine unbelief," was the artless language of faith, gratitude, humility, and love.

If in solemn Baptism and Laying on of hands ALMIGHTY GOD is pleased to convey and seal to us blessings, spiritual and eternal, are we, therefore, to reject His mercies because we cannot understand the mode in which they are imparted to us? Surely no, the humble mind will answer; rather let us be like Abraham, the Father of the faithful, who, when he was called of God to go away from his home and kindred, obeyed, and went out, not knowing whither he went. Just so, the humble and lowly Christian, when he is called on by the voice of God's ancient Church to forsake this evil world, will be willing to follow whithersoever his heavenly Guide shall lead; to lay hold on such means of grace as are placed within his reach, however mysterious, and (in the world's opinion) however contemptible they may be.

Unquestionably, the true Christian would always wish to go quietly on, if possible, in his appointed station, yielding obedience to those in authority over him, whether in matters of Church or State. This is most manifestly the sort of conduct spoken of with approbation by the HOLY JESUS and His Apostles. Yet it is exactly the sort of conduct which, by the men of this world, is most scorned and detested. And especially the ancient

rules of the Church in which we and our forefathers were professedly brought up, rules which no one can prove to be contrary to the Scriptures, these are treated just in that way I mentioned, with scorn and detestation.

Now then, let this be considered, if there were any thing wrong, or doubtful, in any ancient ordinance of the Church, what would a humble person do? Would he not try to make the best of it? Would he not try to understand it, if possible, in some true and favourable sense? would he not be slow of speaking disrespectfully of it, or of leading others to scorn and neglect it? It is plain that a really humble person would not endure to act otherwise than thus. Yet in the matter of Confirmation, or laying on of hands, this is certainly too often not the way in which the rules of the ancient Church in England are received, but rather, in this as in other respects, like her great LORD and MASTER, she is "mocked and spitefully entreated, and spitted on." Thus, very frequently, whenever Confirmation, or Laying on of hands, is spoken of, or recommended, some sneer, or objection, is ready against it at once. As, for instance, in one of the scornful tracts published on this subject, by persons professing superior religion, there is this question asked: "What is Confirmation according to the doctrine of the Church of England ?" To which this answer is returned: "It is an act whereby the accountability is removed from the godfathers and godmothers, on whom it had hitherto rested, and is placed on the child, who, before this wondrous ceremony is performed, is presumed to be not accountable for his conduct." Now, I need not say, that it is no doctrine of the Church of England at all that children are not accountable for their conduct till after they have been confirmed; there is no such thing said, or implied, in the Confirmation Service, or any where in the Prayer Book.

Again, it is said to be a piece of false doctrine, both in the Baptism Service and also in the Confirmation Service, that Christians are said to have been regenerated and born again in Baptism, i. e. in infant baptism.

Now, about this great subject most sad disputes have prevailed, and do prevail, and probably will to the end. But this, perhaps, is partly owing to good people's not attending to the exact meaning of important words. Thus, as to Regeneration,