14325-14335j

is meant to be a sample of, and not an exception to, our common days: and in the rite there lies a mighty power to make the whole of the rest of life like itself.-Ibid.

[14326] Come here and see the victories of the cross. Christ's wounds are thy healing, His agonies thy repose, His conquests thy conflicts, His groans thy songs, His pains thine ease, His shame thy glory, His death thy life, His sufferings thy salvation.-E. Bickersteth, M.A.

[14327] This sacrament is a glass for the mind, a monument for the memory, a support of faith, a provocation to love, a quickening to obedience, and a signet-seal of all the mercies of God in Jesus Christ.-Usher.

[14328] A heart-memory is better than a mere head-memory. Better to carry away a little of the love of Christ in our souls, than if we were able to repeat every word of every sermon we ever heard.-Francis de Sales.

[14329] The due attendance on this means of grace will be accompanied by a manifest growth in humility, delighting in God, and doing good. Our spirit will become more meek, and tender, and heavenly. Just as when a sick man, through taking a medicine exactly suited to his disease, begins to recover from his disorder; his appetite returns, his recently enervated limbs are renewed with fresh strength, his lately pallid cheeks catch again the glow of health, he moves about afresh with freedom, and goes to his work with alacrity and vigour, feeling more than ever the blessings of health, from having been confined to his habitation and his sick room: so, when at the Lord's table we receive "the healthful spirit of God's grace," we hunger and thirst after righteousness; we are raised up to new vigour in the spiritual life, we walk again with God, and go to our daily duties with fresh zeal and devotion.-E. Bickersteth, M.A.

[14330] It is not the Christian life—nor a substitute for faith and holiness-but it is its most enlivening exercise, and most powerful support. It is not the exercise of one grace, but of all--the culminating point, where all the virtues which we derive from the Redeemer's fulness-faith, hope, and charity-all meet in one holy band-plain enough to speak, better than any eloquence, even to the lowest and simplest-rich and deep enough for the greatest and wisest of men, and full of blessings for both.-J. Garbett, M.A.

[14331] Rightly considered, there is no language which can be too elevated in speaking of the holy Eucharist; too much feeling there cannot be where the love is inconceivable, and the mercies infinite-too much faith there cannot be when there are such evidences of love-too much awe and reverence is impossible where God, the Father, the Son, and Holy Ghost, is

[HOLY COMMUNION.

amongst us, blessing us, and filling our hearts with heavenly joy—too lofty a strain for such a theme the human heart cannot conceive, nor human lips pour forth, when angels and archangels may be joining in the song-blessing God and saying, "Holy, holy, holy, Lord God of hosts, heaven and earth are full of Thy glory. Glory be to Thee, O Lord most high.”—Ibid.

[14332] Too soon we rise; the symbols disappear;

The feast, though not the love, is passed and

XII. ITS FREQUENT PROFANATION.

[14333] We are not in danger now of those tumultuous and irregular practices which prevailed at Corinth; but is there not, in the minds of some, a want of reverence and holy awe? Do we not sometimes come in a light and careless frame of mind, if not with an impenitent heart? As there is danger on one side of an excess of fear destroying the love and freedom of the child, so there is on the other of failing in that due reverence, which is so suited to the state of sinful and dependent creatures, in all their dealings with their great Creator.-E. Bickersteth, M.A.

[14334] Ask yourselves with what view you approach this table. Is it that you may strengthen and refresh your souls? Is it that you may nourish the spiritual life within? Is it that you may hold nearer communion with God, and realize a more intimate union with

your Saviour? Is it that you may give the greater diligence to make your calling and election sure? If it be so, why not come oftener? if it be not so, why come at all? I see not how you can escape from this dilemma; you must be either denying yourselves a Christian privilege often, or profaning a holy ordinance sometimes.-Dodsworth.

[14335] The subject of frequent communion was handled in a specially instructive way in the controversy of the 17th century between the Jesuits and the Jansenists. The Jesuits recommended frequently repeated confession and communion, by which they furnished many worldlings with a convenient means of getting rid very often and ever anew of a guilty conscience, which they were ever afresh contracting. A Jesuit published a treatise on the question, whether it is better to communicate seldom or often, and declared for the last, a' the same time viewing the matter quite externally and in a business way, while giving the advice to communicate every eighth day. In

14335-14343]

the world of rank there then prevailed a great levity, especially, too, in the partaking of the sacrament, as, for instance, with a Princess Guemené, who wanted, when on her way to a ball, and in her ball dress, to make her confession en passant, but was sent away by the priest concerned. Against this indecency, Pascal's friend, Arnauld, wrote his celebrated work, " De la Fréquente Communion." Though we cannot enter upon his catholic views, we must entirely agree with him when he urges the point of view that the Holy Supper requires the most earnest preparation, and that one dare not take it easy with this matter; that a certain reserve may here be of use, in order that our hunger may grow; nay, that in many there is found even an unhealthy kind of hunger.-Bp. Mar

tensen.

XIII. ITS POSITION AS A SACRAMENT.

[14336] Does any one ask now what is the rightful position of the Lord's Supper? I answer that question without any hesitation. I believe its rightful position, like that of holiness, is between grace and glory-between justification and heaven-between faith and paradise-between conversion and the final rest -between the wicket-gate and the celestial city. -Bp. Ryle.

[14337] This sacrament is not Christ; it is not conversion; it is not a passport to heaven. It is for the strengthening and refreshing of those who have come to Christ already, who know something of conversion, who are already in the narrow way, and have fled from the city of destruction. .. Higher than this we must not place the ordinance. . . Lower than this we have no right to place it.—Ibid.

[14328] Christians have ever regarded the Lord's Supper as the highest of all transactions. . . It is that most sacred of all acts of the Christian Church-an act which our thoughts cannot approach without awe.-Luthardt.

5 CONFIRMATION.

I. THE (ALLEGED) COMPARATIVELY MODERN USAGE OF THE ORDINANCE.

[14339] The renewal of the baptismal vows, edifying and advantageous though it be, was introduced first into the English Office Book at the last review in 1662, and has no place in any other known office book. Before that time the bishop was directed to test the children publicly in the catechism, in which they had been previously publicly instructed. If therefore confirmation be the subjective acceptance of their position by young Christians, it is a ceremony peculiar to the modern English Church: and even in the Church of England it is an usage

[CONFIRMATION.

only two hundred years old, and, though a suitable and laudable ceremony, a merely human institution.-Church Quarterly Review.

II. ITS APOSTOLIC AUTHORITY.

[14340] There is no verbal institution of this rite by our Lord; but the descent of the Holy Spirit upon Him immediately after His baptism (Matt. iii. 16) was a typical act in which He was "anointed with the Holy Ghost and with power" (Acts iv. 27, x. 38; John vi. 27), which associates His person with the subsequent administration of the rite; and the imposition of His hands on the children brought to Him (Matt. xix. 15) may be justly regarded as an exemplary, if not a mandatory, act. But whether these are or are not to be regarded as constituting a precept for the Church to follow, it is evident that the apostles used the rite with a promptness and straightforwardness which point to some Divine command as to what they were doing.-Blunt's Doctrinal and Historical Theology.

[14341] Among the earliest acts of the apostles we read of St. Peter and St. John going down to Samaria to lay their hands on those who had been baptized by the deacon Philip (Acts viii. 14-17); and in the early ministry of St. Paul we see him laying his hands upon the Ephesian disciples of St. John the Baptist as soon as they had been baptized with the baptism of Christ (Acts xix. 6). In both these cases the gift bestowed was accompanied with extraordinary spiritual powers, but the administration of it clearly had relation to the preceding baptism, and these powers were a special addition to the ordinary gift.—Ibid.

[14342] In the latter portions of the New Testament there are frequent references to the practice of laying on of hands. Thus, in the Epistle to the Hebrews, it comes in immediately after baptism. "The doctrine of baptism, and of the laying on of hands," as ris apxns of Christian doctrine (Heb. vi. 2). Elsewhere St. Paul writes to the Ephesians that they had been "sealed with that Holy Spirit of promise, which is the earnest of our inheritance (Eph. i. 13, 14), after they had believed in Christ; he exhorts them not to grieve the Holy Spirit by which they had been "sealed unto the day of redemption" (Eph. iv. 30); and in similar terms writes to the Corinthians of confirmation (ó dè Beẞar) and anointing in Christ, by God, who has sealed them (2 Cor. i. 2), and the “foundation" and "seal" of 2 Tim. ii. 19 appear to be references to the same rite and its results.

Of

a similar character are St. John's references to an anointing which Christians had received (1 John ii. 20, 27), by which they had received spiritual illumination from Him of whom our Lord had said to the preceding generation, "He shall teach you all things" (John xiv. 26).—Ibid.

[14343] In reply to certain questions concerning confirmation, among others, whether

14343-14350]

confirmation be instituted by Christ, Cranmer (1540) replied that there is no place in Scripture that declareth this sacrament to be instituted of Christ. (1) The places alleged for the same were acts and deeds of the apostles. (2) These acts were done by a special gift given to the apostles for the confirmation of God's word at that time. (3) The said special gift doth not now remain with the successors of the apostles. -Cranmer.

III. ITS CONNECTION WITH BAPTISM IN THE EARLY CHURCH.

[14344] Confirmation in connection with baptism may be traced to the time of Tertullian, who informs us that the ceremony of unction and the imposition of hands followed immediately after baptism. Cyprian refers to the subject of confirmation, and applies to it the word sacramentum; but it is evident from the use of the term at the time in which he wrote, and from the scope of the passages in which it occurs, that sacramentum was not used in its strictly theological meaning, but simply in the sense of ceremony. Numerous references to later writers might be made to show the connection of baptism and confirmation. The baptism of adults being regarded as a solemn compact or covenant, confirmation followed as the seal by which the contract was ratified; and hence confirmation was administered, not by the person officiating, but by the bishop.Encyclopædia (McClintock and Strong).

[14345] Even after the general introduction of infant baptism, confirmation immediately succeeded. In the Oriental churches baptism, confirmation, and the Lord's Supper are administered in immediate succession; a probable evidence that such was the ancient custom. The permanent separation of baptism from confirmation is generally traced to the thirteenth century.-Ibid.

IV. ANCIENT AND MODERN MODE OF ADMINISTRATION.

[14346] The earliest confirmation offices belong to an age not very far removed from the time of Cyril, being found in the Sacramentaries of Gelasius (A.D. 472) and St. Gregory (A.D. 590). One of the Anglican rites, used in the Church of York, belongs to a little later age, about A.D. 700. In these formularies there is a substantial agreement with that of our modern Prayer Book, though the latter is much curtailed, and the use of chrism was not provided for in the English formulary.-Blunt's Doctrinal and Historical Theology.

[14347] The English Church has dropped the use of chrism, but has intensified the other portion of the rite, requiring the bishop to lay his hands on the head of each person confirmed, instead of spreading them out towards the whole number, as in the Roman practice.-Ibid.

[CONFIRMATION.

[14348] The bishop was for the most part the ordinary minister. Several canons deny to the other orders of the clergy the right of confirming; but presbyters appear to have conferred imposition of hands, (a) in the absence of the bishop, or (b) in the presence of the bishop, only by his express orders, or (c) on the conversion of a reputed heretic, if such a one, desirous of being received into the Church, was at the point of death while the bishop was absent. Deacons were on an equality with presbyters in this respect, until they were absolutely forbidden to administer this rite by the Council of Toledo, 400. Encyclopædia (McClintock and

A.D.

Strong).

V. ITS PRIMARY INTENTIONS.

[14349] Turning to the order of confirmation, we find the nature and object of that rite there stated to be simply this :-First, that "children, being come to the years of discretion, and having learned what their godfathers and godmothers promised for them in baptism, they may themselves, with their own mouth and consent, openly before the church, ratify and confirm the same." Secondly, that having thus "acknowledged themselves bound to believe and to do all those things which their godfathers and godmothers then undertook for them," they may "promise that, by the grace of God, they will evermore endeavour themselves faithfully to observe such things as they, by their own confession, have assented to." And, thirdly, that having thus adopted and renewed their baptismal vow, they may receive the assurance of God's favour, and the communication of God's Holy Spirit, to encourage and enable them to fulfil the same. A public Recognition of our baptismal vow-a public Dedication of ourselves to fulfil that vow-and a public Reception of Divine encouragement and grace to accomplish that fulfilment; these are the purposes for which confirmation is ordained. -T. Griffith, M.A.

I

VI. ITS DESIRABILITY AND VALUE.

As a complement of baptism and an introduction to the Lord's Supper. [14350] In infant baptism the profession of the child's faith, requisite for the act of covenanting with God, has been made by a surety. In laying claim, therefore, to the personal benefit of the Christian covenant, there must be a credible personal profession of the terms of that covenant. The sponsorial profession was sufficient for the infant covenant; but for a personal covenant, a personal profession is indispensable; and without it the infant title to Church privileges must be considered, in the case of an adult, to be invalidated. In the covenant of baptism, the infant was passive; and indeed was received into the Church, not on its own account, but having, as a part of its parent, a covenant interest in the promises to

14350-14358]

the seed of believers. But, in the adult covenant, personal obligations are involved, and personal graces called into exercise; and hence arises the necessity of a personal profession, as a visible investiture into the Church privileges of the covenant. The profession made at the Eucharist by no means answers this design, being connected with high privileges, consequent upon the validity of his title, as a complete member of the visible Church.-Bridges.

[14351] Confirmation commends itself to us as a matter of propriety and fitness. So much so, that wherever infant baptism is practised, some method of personal and conscious recognition of our baptismal obligations, at a maturer age, is felt to be almost essential to the full completion of that rite. And hence the requisition that is made by some denominations of a statement of experience, to be examined and approved by the society, before young persons can be admitted into full communion, and accounted members of the Church.-T. Griffith, M.A.

[14352] The rite of confirmation, which looks back to the sacrament of baptism, and is perfective thereof, looks forward to the sacrament of the Lord's Supper, and is introductory thereto. It seals to you personally the privileges of the former, and thereby gives you right and title to the privileges of the latter.—Ibid.

[14353] We follow baptism by confirmation, not to complete baptism, for it is complete already; not to renew it, for it is a beginning once for all; but that the baptized may express with his own mouth that confession of faith upon which he was baptized, that his covenant with God in baptism may be the covenant of his conscious choice, and that he may receive a blessing at the very time of his moral development and his moral danger.-Luthardt.

2 As a religious rite of solemn significance.

[14354] It is a most solemn and important ordinance, for four reasons: First, because there was a like ceremony in the Jewish Church. At the age of thirteen, Jewish children were brought to the temple to be publicly examined; and, if approved, they were then declared to be "the children of the precept "-a name given to them for their making a solemn promise to observe the precepts and laws of Moses. Secondly, because this kind of confirmation was practiced by the apostles. In Acts vii. 14-17, and xix. 5, 6, we are told that they laid their hands on those who had been baptized, in order that they might receive some further gifts of God's grace, and be more fully strengthened by His Holy Spirit. Thirdly, because we learn that after the death of the apostles the ordinance of confirmation was observed; and those who had been baptized were afterwards confirmed. Fourthly, because it is indeed a most useful and profitable ordinance, having proved a blessing to thousands; and, therefore, one which the

[CONFIRMATION.

Church might well recommend for the benefit of her children.-Bp. Oxenden.

[14355] The rite of confirmation is not only a public ratification of our baptismal vow, but a public introduction of the recipient into full connection with the Church, of which he had hitherto been a catechumen, and then becomes a voluntary and deliberate member. It draws forth, therefore, not only the thoughts of the mind towards the consideration of our baptismal obligations, and the determinations of the will towards their fulfilment; but the feelings of the heart, both towards Him to whom we therein dedicate ourselves, and also towards the Society, or Church, with which we thereby enter into full connection.-T. Griffith, M.A.

[14356] It affords the opportunity to every opening mind to pause upon the threshold of active life, to recollect the character which has been stamped upon us in our infancy, and intelligently and deliberately to adopt that character for our own. It brings the youth of our congregations into personal contact with their minister, just at the time when they are most susceptible of friendly and affectionate advice. It enables them to open out the thoughts and feelings which may have already begun to stir within them in secret. It wins their confidence towards an intelligent guide, who can direct their inexperienced minds, and preserve them from the errors of youthful enthusiasm. institutes a connection and communication, of which they will be ready to avail themselves in after-seasons of perplexity, of sorrow, or of temptation. It develops in them the first feelings of social piety, and awakens interest for the general welfare of the Church of which they are members.-Ibid.

It

[14357] Confirmation is an ordination to that Christian priesthood of which St. Peter speaks (1 Peter ii. 9), . . .. an establishing and strengthening of the Christian, . . . a resettlement of him in the body of Christ, the sending him forth armed to the warfare for which he was destined at the first, the enrolment of him as an adult servant of Jesus Christ, arrived at full competency for responsibility.—Blunt's Doctrinal and Historical Theology.

VII. DOCTRINE OF THE ROMAN AND GREEK CHURCHES RESPECTING CONFIRMA.

TION.

[14358] Confirmation is a sacrament in the Romish and Greek Churches. In the Greek Church confirmation is administered at the same time with, or as soon as possible after, baptism, even in the case of infants, it being considered perilous to die without it; and in the Latin Church also, it is often administered to young children-the Church of Rome not considering a person a "complete Christian" till he has partaken of this ". sacrament." To reconcile this opinion with the salvation of children

14358-14366]

who die after baptism, but before confirmation, or" committing actual sin," the Church of Rome has decided that they are confirmed by death, as they cannot sin afterwards.—Encyclopædia (McClintock and Strong).

VIII. ANGLICAN HIGH AND LOW CHURCH VIEWS.

[14359] The Canonists... of the English Church generally, incline to a tender age for confirmation. Thus, in reply to Bucer, who "finds fault with our Church for administering confirmation too soon," and says that none ought to be confirmed who have not had opportunity of giving sufficient testimonies of their faith and desire of living to God by their life and conversation," Wheatley argues that confirmation is administered "to assist them in manifesting their faith and practice, and is not to be deferred till these are already manifested." "The rite," he says, "is to guard them against sin, before they are exposed to temptation," that so the Holy Spirit may take early possession of their youthful hearts, and prevent those sins to which, without His assistance, the very tenderness of their age would be apt to expose them.-Ibid.

[14360] The High and Low Church differ as to the essence of confirmation, the latter regarding it as being essentially a personal renewal of the promises made in the name of the subject by others at baptism; while the High Churchmen look upon it as a kind of sacramental rite for conveying the strengthening power of the Holy Ghost. Some High Churchmen have therefore maintained that the Roman doctrine of the sacramental character of confirmation may, in some sense, be accepted by the Anglican Church.-Ibid.

IX. HOMILETICAL REMARKS.

It is most important that a circumspect and holy life should be the outcome of this ordinance.

[14361] An increased influence would follow upon individuals if they were taught to look forward to confirmation as at the end of years, and as consummating a probation, before it admits to privileges. And by the more cautious administration of this rite, churches would be spared the discredit which now falls upon them and upon the Christian religion itself, when few out of the numbers, thus certified as approved members, present themselves, when become really masters of their own acts, to the solemnities of the Eucharist, whereto they have become formally entitled; when they throw contempt, out of mere ignorance and heedlessness, upon the communion which has been too prodigal of its privileges; passing out of it, as if they owed nothing to it; above all, showing that their Church was premature in declaring them confirmed Christian soldiers, by the headstrong,

[HOLY ORDERS.

worldly, and selfish lives which they lead.→ H. B. Wilson, B.D.

[14362] What strange beings we are sometimes! We surround children with the most tender and assiduous care up to the time of confirmation, and then, at the most critical age, when their passions begin to cross them, we launch them forth, without support and counterpoise, into a pestilential atmosphere, and then wonder why they do not persevere in the right path.-Abbé Mullois.

[14363] It is a valuable opportunity for pausing in the career of life-for taking breath, as it were, before you begin again, reviewing the past, and considering the future. A few years ago, and you were not a few more, and on this stage of life you will be no more. Much has been done, much is yet to be done in the interval. Deep life is beginning.-Rev. F. W. Robertson.

6

HOLY ORDERS.

I. NATURE OF ORDINATION. Its Scriptural import.

[14364] Scripture represents ordination to be the setting apart of a person to the holy ministry, by the authority of Jesus Himself acting by the medium of men in office; and this solemn investing act is necessary to his being lawfully accounted a minister of Christ.-Encyclopædia (Edwards).

II. WITNESS OF ANCIENT WRITERS TO THE PRIMITIVE CHURCH MINISTRY. [14365] There is no ancient ecclesiastical writer extant who does not speak of certain individuals as bishops of particular churches; for instance, Ignatius, Bishop of Antioch; Polycarp, Bishop of Smyrna : or who mentions as contemporary with them in their particular churches any other bishops. This uniformity is not to be explained but on the principle that there was in each of those churches some one individual supreme in the powers of ordination and government on whom was bestowed the title of bishop. -Ibid.

[14366] The ministry is of Divine constitution in the three orders of bishop, priest, and deacons. The government of the Church is of human regulation, susceptible of such regulations as circumstances may render advisable. A challenge from the matchless Hooker has remained two hundred years unanswered: "We require you to find out but one church upon the face of the whole earth that hath not been ordered by episcopal regiment since the time that the blessed apostles were here conversant." though departures from it (says Bishop Doane) since the time of which he spoke have been but too frequent and too great, "episcopal regi

And