The white robe.

position of hands is used by the minister of the congregation. These and various other methods have been selected by different Christian denominations, according to their own views of propriety and right: and God has doubtless been pleased to bless them all, and to make them all more or less effectual for good. Upon the same ground that others have selected a special form for profession of personal religion, according to their own views of duty, might the Episcopal church be allowed to require of all candidates for admission to her communion such a mode of 'profession before many witnesses,' as seemed most adequate to answer the end in view. The form which has been actually selected for this purpose is the Rite of Confirmation."*'

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I have no doubt, however, that this rite, established for so wise a purpose, has neverthless been to many a savour of death unto death." They have rushed heedlessly to the altar, neither understanding the nature or design of this ordinance. Their subsequent career has furnished melancholy proof that in receiving the imposition of hands, they were only confirmed in sin. I would, if possible, prevent any of those committed to my charge from making such rash vows. I would bear my solemn testimony against the reception of this rite without decided evidence of conversion to God.

In the primitive church a custom prevailed, at a very early period, of arraying those who had received baptism, previous and sometimes subsequent to their confirmation, in white garments, which were usually worn the whole of the following week. This was to represent their having "put off the old man with his deeds, and having put on the new man, Christ Jesus." There might also have been an allusion to the promises of the Saviour, "that they who overcame should walk with him in white," or to that august assembly which the beloved disciple beheld in the apocalyptic vision, "a great multitude which no man could number, of all nations, and kindreds, and people, and tongues, standing before the throne and before the Lamb, clothed in white."

These white vestments, with which the followers of the

* Guide to Confirmation, p. 24.

Elpidiphorus and Muritta.

Lamb are to be clothed, convey to us the idea, not only of purity, not only that they had been washed in the cleansing fountain of a Saviour's blood, but, as this was the appropriate sacerdotal robe, that they were to be "made kings and priests unto God." That the moral significancy of the custom which prevailed in the primitive church might not be lost, when these white garments were taken off, they were carefully preserved in the vestries of the church as an evidence against men, if afterwards they violated those professions they made at baptism, and ratified at the time of their confirmation.

A striking instance of this is related of Elpidiphorus, a citizen of Carthage. He was in the hey-day of youth, with bright prospects before him, and thoughtless of a world to come. But it so happened, that he fell in company with one of the humble and self-denying ministers of Jesus Christ, who were at that period traversing every quarter of the habitable globe. This faithful minister, intent upon his master's business, and anxious to rescue an immortal soul from death, entreated Elpidiphorus to consider his standing in the sight of God, and to embrace the merciful provisions of the gospel. The appeal was made with a warmth and earnestness that touched his heart.

From that moment, the hall of banqueting and revelry was deserted, and Elpidiphorus was found, evening after evening, in the assembly of the Christians, kneeling at the foot of the cross, and attentively listening to the words of eternal life. Being at length fully instructed in the principles of the gospel of Christ, he asked of the church the privilege of baptism.

Muritta was at that time a pious youth, residing in Carthage, from whose religious conversation he had derived much satisfaction and improvement. A strong attachment had grown up between them, and it was natural, therefore, that Elpidiphorus should request Muritta to stand as his witness at the holy font. This sacrament was administered with all its usual solemnities. The imposition of hands was shortly after conferred. The white garment

was laid up in the church, and Elpidiphorus for a long time to all appearance lived a religious life, "adorning the doctrine of God his Saviour in all things."

These young men, however, had entered

upon different

The faithful Christian-The apostate.

pursuits of life. Muritta could find in his heart no sympathy with the bustle and business of a world so fleeting and transitory, and bearing upon all its possessions, in deep and legible characters, the significant inscription, "Vanity of vanities, all is vanity." His thoughts were continually drawn to the work of the ministry, and he was already admitted to the holy order of deacons, and successfully labouring in the vineyard of his divine Master. Elpidiphorus, on the other hand, mingled largely in civil affairs, and was now promoted to the office of a judge. Many years had passed by, and the former intimacy between these friends had entirely ceased. Their occupations led them in different walks, and the influence of the world had quite alienated Elpidiphorus from the divine life. He was no longer the eminent and exemplary Christian, but a man of pleasure and of the world.

About this time the Arian heresy sprung up, and as the notions of its adherents on the subject of worldly conformity were much less strict than those of the orthodox church, he became a warm partisan with them, caring very little whether he dethroned the Saviour or not, so that he could find some plausible pretext to continue in that lax and pleasure-taking course of life in which he was indulging. With these views, it is not wonderful that he should have taken an active part in the Vandalic persecution. As a judge, he had it in his power to make dreadful havoc in the orthodox church; and among others that he summoned before him, was Muritta. Forgetful of all former ties of friendship, he ordered him to be stretched on the rack.

Muritta at the moment stepped forward, holding in his hand the white robe with which Elpidiphorus had been clothed at his baptism; and with words that made every heart feel, and tears trickle down every cheek, thus addressed him :

"These are the garments, O Elpidiphorus, thou minister of error, which shall accuse thee, when thou shalt be arraigned before the dread bar of the Judge Eternal. These I will diligently keep as a witness of thy ruin, which shall depress thee to the bottom of that awful lake that burns with fire and brimstone.-These are they that were girt about thee, when thou camest immaculate out of the

The duty of confessing Christ.

holy font: these are they that shall bitterly pursue thee, when thou shalt begin to take thy portion in the flames of hell, because thou hast clothed thyself with cursings as with a garment, and hast cast off the sacred obligations of thy baptism, and the true faith which thou didst then profess, and take upon thee."*

If this custom now prevailed in the church, against how many should we have to produce the white robe as a witness of baptismal obligations most solemnly assumed, and most wickedly and thoughtlessly trampled upon and renounced! Though we produce no such witness against you, remember, my young friends, that your confirmation will be a matter of record in the court of heaven; and if the vows that you are soon to assume are at any subsequent period wantonly disregarded, and you revert back to your former course, there is a day, an awful day coming, when that record will be produced against you, as the pledge of your eternal ruin.

And before bringing this lecture to a close, allow me to press upon the consideration of each of my hearers that has not yet made a profession of religion, the importance of immediately surrendering himself up to the service of God. Whatever may be your age or station in life, God calls you to enter at once upon the narrow path. If you were consecrated to the service of Jehovah by pious parents in infancy, surely you are under the strongest obligations to enter immediately upon a Christian life. The circumstance that your parents brought you in infancy to the baptismal font, and solemnly promised in your name, that you should renounce sin and Satan, embrace Jesus Christ, and devote yourselves to the service of God, ought at least to awaken grateful recollections for this act of kindness and evidence of their concern for your eternal well being. And if your hearts are not callous to every tender sentiment of love and filial affection, you will feel that it has placed you under obligations that ought to be sacred and inviolable.

But this is not the consideration that I intend to press upon your attention at this time. For whether your parents had made this promise for you or not, as the crea

* Bingham's Antiq. vol. 4, page 413.

The obligation not to be evaded.

tures of God, you are under an eternal obligation to love and serve him. As beings redeemed by the blood of his Son, you are under the most sacred obligation to break in sunder the bonds of corruption, to renounce all connexion with sin, and to live to the glory of Him who died for you. This is an obligation which you cannot throw off. You may refuse to acknowledge it; and though it has been. acknowledged for you by others, you may refuse to confirm and ratify their acts,-still this does not release you from that obligation, nor will it shield you from the dread vengeance that will finally overtake all those who say, "Depart thou from me, I desire not the knowledge of thy laws, neither will I have thee to reign over me.

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"Yes, go and cancel every pledge that was given in your behalf, erase from your forehead the sign of salvation, renounce the church and dominion of your Redeemer; renounce his temple, his altar, his sacrifice; be an infidel of the deepest dye; and when you have done all this, done all which man can do to get rid of moral obligation, know that you have not lightened the weight of your accountability the least: you are still one in the vast creation of God, and a subject of his government; one over whom he had from the beginning a right of control, which no act of yours can destroy or impair."*

As the creatures of God, and ransomed by the blood of Christ, you are bound, by the most solemn obligation, to yield yourselves to the service of your Creator and Redeemer. It is true you have it in your power to refuse this reasonable demand, but you will certainly sooner or later reap the bitter consequences. No man refuses to obey God that does not ultimately bring upon himself destruction, and that without remedy. All past history is full of illustrations of this truth.

A strong case this moment occurs to me, which I will briefly relate. Allow me however to premise, that any little incidents or narratives which I may introduce in these lectures, will have no other quality to recommend them, than simply that they are facts with which I myself have been acquainted, or have received from sources of

* A Pastor's Address to the young People of his Charge, on the Rite of Confirmation, page 15.