Page images
PDF
EPUB

the imposition of hands described in the annexed passages, was the communication of miraculous gifts, which have confessedly long since ceased. But there is another passage, in which the apostle Paul speaks of "the laying on of the hands" as among the "principles," or elementary things, belonging to Christianity. And as no other rite has descended from the apostolic church, to which the apostle could possibly allude, it is inferred by some, that although the imposition of hands was first designed to confer the extraordinary gifts of the Holy Ghost, it was continued after those miraculous powers had ceased, as a suitable mode of imploring the divine blessing on those, who were to be admitted to the sacred board. It appears that this rite was early encumbered by superstitious ceremonies, such as the chrism or anointing the candidate with oil, sealing him with the cross, and directing him to taste milk and honey. In process of time, confirmation was erected into a sacrament, in the Roman Catholic church, and entirely separated from baptism. At the commencement of the Reformation, the old Roman Catholic rite with its appendages, was abolished, though subsequently the course of instruction, the public profession, and the imposition of hands were retained by the Lutheran and Reformed churches of Continental Europe, and the Episcopal church of England, as a solemn method of admitting members to full communion. The Apology to the Augsburg Confession contains the follow

unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is on Jesus Christ. When they heard this they were baptized in the name of the Lord Jesus. And when Paul laid his hands upon them the Holy Ghost came on them, and they spake with tongues and prophesied.

1 Heb. 6: 1. 2. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works and of faith towards God, of the doctrine of baptisms and the laying on of hands, and of resurrection of the dead and eternal judgment.

ing declaration on this subject: Confirmation is a rite which was transmitted to us from the fathers, but which the church never regarded as essential to salvation; for it is not supported by a divine command. The illustrious Calvin was also favourable to this rite, although his followers in this country seem differently inclined. "It was, (says he) an ancient custom, that the children of Christian parents, when they were grown up, should be presented to the bishop, to do that office which was required of persons, who were baptized at adult age. Forasmuch as that being baptized in infancy, they could not then make any confession of their faith before the church, they were again brought by their parents before the bishop and examined by him in the catechism, which they had then in a certain form of words. And that this act, which ought to be grave and sacred, might have the greater reverence, the ceremony of the imposition of hands was used in the exercise of it. So the youth, after their faith was approved, were dismissed with a "Such an impo

solemn benediction." Soon after, he adds: sition of hands as this, which is used purely as a blessing, I very much approve of, and wish it were now restored to its pure and primitive uses." Commenting on the passage in Hebrews above referred to," he considers it as abundantly proving, that the origin of confirmation was from the apostles," meaning, as we learn from the context of the above quotations, not that it was commanded by the apostles as a perpetual rite, but merely that it originated in their practice of the imposition of hands.3

There is certainly nothing in the nature of confirmation itself, which was designed to make its subjects members of one particular denomination rather than of another; for, at the time

1 Formula Concordiæ, p. 201. Confirmatio (et extrema unctio) sunt ritus accepti a Patribus, quos ne ecclesia quidem tanquam necessarios ad salutem requirit, quid non habent mandatum Dei.

2 Institutes, lib. 4. cap. 1.

3 White's Lectures, p. 140. 141.

of its introduction, the Christian church had not yet been divided into different sects on the ground of doctrinal diversity. And it is obvious, that baptism made its subject a member of the particular church of that town or place, in which he was baptized; and that subsequently his membership in any particular church was decided by his habitual attendance and worship with it. Children were always numbered with that church in which their parents, sponsors, or those with whom they lived, worshipped. Yet confirmation may very aptly now be regarded as implying the preference of its subject for the particular denomination in which he receives it; although on the strict principles of scriptural church government, his actual membership in any church, must be decided by the same circumstances now as in the days of the apostles.

ARTICLE X.

OF THE LORD'S SUPPER.

In regard to the Lord's Supper they teach, that the body and blood of Christ are actually present under the emblems of bread and wine; and are dispensed to the communicants.

The ordinance to which this article refers, is confessedly the most solemn and impressive appointed by the Saviour in his visible church on earth. It was designed as a memorial of his dying love, and in whatever light we view it, it is adapted with

infinite wisdom to its intended end. Is Christianity a religion, whose truth and cardinal features require our belief of the fundamental facts of the Saviour's history? this ordinance, of such frequent recurrence, is wisely adapted to confer incessant prominence on the most important of them, his atoning death for the sins of men. Is Christianity a religion requiring the affections of the heart, as well as the assent of the understanding? What ordinance could be better adapted to call forth the tenderest feelings of the soul than that, which in language of the deepest solemnity, and by emblems familiar to all of every rank and nation, and amid circumstances of melancholy, midnight gloom, exhibits the suffering Saviour as it were to our eyes? In all churches of commendable spirituality, the celebration of this ordinance is accompanied by peculiar practical exercises. These consist in one or more preparatory services on the previous day; and if convenient, a neighbouring brother is invited to assist the stated pastor. It is a season of deep heart-searching, of self-abasement, of penitence and renewed dedication of the soul to God; and we may well ask, what Christian has sincerely and devoutly waited on the Lord in this ordinance, and not found his strength renewed; has not realized the truth of the Saviour's promise, "my flesh is meat indeed, and my blood is drink indeed ?"

I. THE NAMES,

By which this ordinance is designated, are various. It is termed the Lord's Supper, The Lord's Table,3 Communion,1 Eucharist, Sacrament of the Altar, &c.

II. THE INSTITUTION

Of this ordinance is admitted to be divine by all Christians. It

1 John 6: 55.

2 κυριακον δειπνον. 1 Cor. 11: 20.

3 10:21.

4 10: 16. 17. ·

took place in that solemn night, in which the Saviour was betrayed, during the paschal supper.

It may not be amiss for the reader to know, that in regard to this ordinance as well as baptism, there existed customs among the ancients calculated to throw some light upon it. Many of the ancient nations accompanied their sacrifices with feasts in honour of their gods. Moses and Aaron, Nadab, Abihu and the serenty elders, went up and saw the God of Israel, and "did eat and drink." "2 Jacob offered sacrifice upon the mount, and did eat bread with his brethren.3 It was prescribed in the Levitical ser vice, that the flesh of the sacrifices should be eaten under certain restrictions. But the principal feast of this kind was that of the paschal supper, instituted by God at once to commemorate the deliverance of the Jews from Egyptian bondage and from the destroying angel, and to prefigure the atoning death of the Messiah. A religious feast therefore in commemoration of some important event, was nothing new to the disciples, and they could find no difficulty in understanding the import of that now instituted by their Master.

The obligation to celebrate this ordinance is inculcated by the express words of the institution: do this in remembrance of

me.

The Society of Friends, who in regard to their moral deportment are truly exemplary, at present alone deny the obligation of Christians to observe this rite, regarding it as designed by the

1 Matth. 26: 26. And as they were eating Jesus took bread and blessed it and break it, and gave it to the disciples and said, take, eat, this is my body: (Luke and Paul add) which is given (broken) for you; this do in remembrance of me. And he took the cup and gave thanks, and gave it to them, saying, drink ye all of it; for this is my blood of the new covenant, which is shed for many for the remission of sins.

2 Exod. 24: 11.

3 Gen. 31: 54.

4 Exod. 12.

« PreviousContinue »