Question: What  in  the  case  of  adults  are  the  prerequisites  of  baptism  ?

Answer: Credible profession of their faith in Jesus as their Saviour. This is evident — 1st. From the very nature of the ordinance as symbolizing spiritual gifts, and as sealing our covenant to be the Lord's. 2d. From the uniform practice of the apostles and evangelists. — xlcts ii. 41; viii. 37. For a full answer to this question, see below Ch. XLIIL, Ques. 25, for conditions of ad- mission to Lord's table, which are identical with those requisite for baptism. 25. 1720071 luhat essential constitutional principle of human nature does this institution rest? and show how that p)rinciple is recognised in all God's providential and gracious deeding luith tJie race. The grand peculiarity of humanity is that Avhile each indi- vidual is a free responsible moral agent, yet we constitute a race, reproduced under the law of generation, and each new- born agent'is educated and his character formed under social conditions. Hence everywhere the "free-will of the parent becomes the destiny of the child." Hence results the repre- sentative character of progenitors, and the inherited character and destiny of all races, nations, and families. This principle runs through all God's dealing with the hu- man race under the economy of redemption. The family and not the individual is the unit embraced in all covenants and dispensations. This may be traced in all God's dealings with Adam, Noah (Gen. ix. 9), Abraham (Gen. xvii. 7, and Gal. iii. 8), and the nation of Israel (Ex. xx. 5; Dent. xxix. 10-13). The same principle is continued in the Christian dispensation as asserted by Peter in the first sermon. — Acts ii. 38-39. 26. Whcd is the visible church, to which baptism is the initiating rite ? 1st. The word church, kKKkr]6ia, is used in Scripture in the general sense of the company of God's people, called out from the world, and bound to him in covenant relations. THE VISIBLE CHURCH. 617 2d. The true spiritual church, therefore, in distinction to the phenomenal church organized on earth, consists of the whole company of the elect, who are included in the eternal covenant of grace formed between the Father and the second Adam. — Eph. V. 27; Heb. xii. 23. 3d. But the visible church universal consists of " all those throughout the world that profess the true religion, together with their children, and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation." — "Conf Faith," chap, xxv., section 2. This visible kingdom, Christ, as INIediator of the covenant of grace, has instituted, as an administrative provi- sion, for the purpose of administering thereby the provisions of that covenant; and this kingdom, as an outward visible society of professors, he established by the covenant he made with Abraham. — Gen. xii. 1-3; xvii. 1-14. 4th. Christ has administered this covenant in three successive modes or dispensations. (1.) From Abraham to Moses, dur- ing which he attached to it the ratifying seal of circumcision. (2.) From Moses to his advent (for the law which was tem- porarily added did not make the promise of none effect, but rather administered it in a special mode. Gal. iii. 17), he added a new seal, the passover, emblematic of the atoning work of the promised seed, as set forth in the clearer revelation then vouchsafed. (3.) From Christ to the end of the world, when the promise being unfolded in an incomparably fuller revelation, the original seals are superseded by baptism and the Lord's Supper. See below. Question 26. 5th. That the Abrahamic covenant was designed to embrace the visible church of Christ, and not his mere natural seed in their family or national capacity, is plain. (1.) It pledged sal- vation by Christ on the condition of faith. — Compare Gen. xii. 3, with Gal. iii. 8, 16; Acts iii. 25, 26. (2.) The sign and seal at- tached to it symbolized spiritual blessings, and sealed justifica- tion by faith. — Deut. x. 15, 16; xxx. 6; Jer. iv. 4; Rom. ii. 28, 29; iv. 11. (3.) Tliis covenant was made with him as the repre- sentative of the visible church universal, (a.) It was made with him as the "father of many nations." Paul said it con- stituted him the "heir of the world," "the father of all them that believe," Rom. iv. 11, 13, and that all believers in Christ now, Jew or Gentile, are "Abraham's seed and heirs according to the promise." — Gal. iii. 29. (&.) It contained a provision for the introduction to its privileges of those who were not born of the natural seed of Abraham. — Gen. xvii. 12. Multitudes of such proselytes had been thus introduced before the advent of Christ, and many such were present in Jerusalem as mem- 618 BAPTISM. bers of the church under its old form on the day of Pentecost, "out of every nation under heaven." — Acts ii. 5-11. 6th. That the church thus embraced in this administrative covenant is not the body of the elect, as such, but the visible church of professors and their children, is evident, because, (1.) the covenant contains the offer of the gospel, including the setting- forth of Christ, and the offer of his salvation to all men (all the families of the earth) on the condition of faith. Gal. iii. 8. But this belongs to the visible church, and must be administered by means of inspired oracles and a visible minis- try. (2.) As an indisputable fact, there was such a visible society under the old dispensation; and under the new dispen- sation all Christians, whatever theories they may entertain, attempt to realize the ideal of such a visible society, for Chris- tian and ministerial communion. (3.) Under both dispensations Christ has committed to his church, as to a visible, kingdom, written records, sacramental ordinances, ecclesiastical institu- tions, and a teaching and ruling ministry. Although these are all designed to minister the provisions of the covenant of grace, and to effect as their ultimate end the ingathering of the elect, it is evident that visible signs and seals, a written word and a visible ministry, can, as such, attach only to a visible church. Rom. ix. 4; Eph. iv. 11. (4.) The same representation of the church is given in the New Testament, in the parable of the tares, etc. — Matt. xiii. 24-30 and 47-50; xxv. 1-13. It was to consist of a mixed community of good and evil, true and merely professed believers, and the separation is not to be made until the "end of the world." 7th. This visible church from the beginning has been trans- mitted and extended in a twofold manner. (1.) Those who are born " strangers from the covenants of promise," or " aliens from the commonwealth of Israel," Eph. ii. 12, were introduced to that relation only by profession of faith and conformity ot life. Under the old dispensation these are called ijroselytes. Acts ii. 10; Num. xv. 15. (2.) All born within the covenant had part in all of the benefits of a standing in the visible church by inheritance. The covenant was with Abraham and his ^'■sced after Mm, in all their generaiions, as an everlasting covenant,'' and consequent]}^ they received the sacrament which was the sign and seal of that covenant. Hence the duty of teaching and training was engrafted on the covenant, Gen. xviii. 18, 19; and the church made a school, or training institution, Dent, vi. 0-9. In accordance with this, Christ commissioned his apostles to disciple all nations, baptizing and teaching them. ]\Iatt. xxviii. 19, 20. Thus tlie church is represented as a flock, including the lambs with the sheep, Is. xl. 11, and as a vine- THE CHURCH ONE UNDER BOTH DISPENSATIONS. 619 yard in which the scion is trained, the barren tree cultivated, and, if incurable, cut down. — Is. v. 1-7; Luke xiii. 7, 8. 27. Hold may it he shown tliat this visible church is identical tinder both dispe7isatioiis, and ivhat argument may he thence derived to prove that the in/ant children of believers should be baptized? 1st. The church, under both dispensations, has the same nature and design. The Old Testament church, embraced in the Abrahamic covenant, rested on the gospel offer of salvation b}^ faith. — Gal. iii. 8; Heb. xi. Its design was to prepare a spiritual seed for the Lord. Hence — (1.) Its foundation was tlie same — the sacrifice and mediation of Christ. (2.) Condi- tions of membership were the same. («.) Every true Israelite was a true believer. — Gal. iii. 7. (b.) All Israelites were at least professors of the true religion. (3.) Its sacraments symbolized and sealed the same grace as those of the New Testament church. Thus the passover, as the Lord's Supper, represented the sacrifice of Christ. — 1 Cor. v. 7. Circumcision, as baptism, represented "the putting off the body of the sins of the fiesh," and baptism is called by Paul "the circumcision of Christ." Col. ii. 11, 12. Even the ritual of the Mosaic law was only a symbolical revelation of the gospel. 2d. They bear precisely the same name. innXi/dia xvpiov, the church of the Lord, is an exact rendering in Greek of the Hebrew nSn;' pnp translated in our version the " congregation of the Lord." — Compare Ps. xxii. 22, with Heb. ii. 12. Thus Stephen called the congregation of Israel before Sinai "the church in the wilderness." — Compare Acts vii. 38, with Ex. xxxii. Thus also Christ is the Greek form of the Hebrew Messiah, and the elders of the New Testament church are iden- tical in function and name with those of the synagogue. 3d. There is no evidence whatever furnished by the apos- tolical records that the ancient church was abolished and a new and a different one organized in its place. The apostles never say one word about any such new organization. The pre-existence of such a visible society is everywhere taken for granted as a fact. Their disciples were always added to the "church" or "congregation" previously existing. — Acts ii. 47. The Mosaic ritual law, by means of which the Abrahamic char- acter of the church had been administered for about fifteen hundred years, was indeed abolished. But Paul argues that the introduction of this law, i'owr hundred and thirty years after, could not make the promise of none effect, Gal. iii. 17, and consequently the disannulling of the law could only give place to the more perfect execution of the covenant, and devel- opment of the church embraced within it. 620 BAPTISM. 4th. There is abundant positive evidence that the ancient church, resting upon its original charter, was not aboHshed by the new dispensation. (1.) Many of the Old Testament proph- ecies plainly declare that the then existing visible church, instead of being abrogated by the advent of the Messiah, should thereby be gloriously strengthened and enlarged, so as to embrace the Gentiles also. — Is. xlix. 13-23, and Ix. 1-14. They declare also that the federal constitution, embracing the child with the par- ent, shall continue under the new dispensation of the church, after " the Redeemer has come to Zion." — Is. lix. 21, 22. Peter, in Acts' iii. 22, 23, expounds the prophecy of Moses, Deut. xviii. 15-19, to the effect that every soul which will not hear that prophet (the ]\Iessiah) shall be cut off from among the people, {. €., from the church, Avhieh of course implies that the chvirch from which they are cut off" continues. (2.) In precise accord- ance with these prophecies Paul declares that the Jewish church was not abrogated, but that the unbelieving Jews were cut off from their own olive-tree, and the Gentile branches grafted in in their place; and he foretells the time when God will graft the Jews back again into their own stock and not into another. Eom. xi. 18-26. He says that the alien Gentiles are made fel- low-citizens with believing Jews in the old household of the faith. — Eph. ii. 11-22. (3.) The covenant which constituted the ancient church also constituted Abraham the father of many na- tions. The promise of" the covenant was that God would " be a God unto him and to his seed after him." This covenant, therefore, embraced the "many nations" with their father Abraham. Hence it never could have been fulfilled until the advent of the Messiah, and the abolishment of the restrictive law. Hence the Abrahamic covenant, instead of having been superseded by the gospel, only now begins to have its just ac- complishment. Hence, on the day of Pentecost, Peter exhorts all to repent and be baptized, because the Abrahamic covenant still held in force for all Jew^s and for their children, and for all those afar off", i. e.. Gentiles, as many as God should call. Acts ii. 38, 39. Hence also Paul argued earnestly that since the Abrahamic covenant is still in force, therefore, from its very terms, the Gentiles who should believe in Christ had a right to a place in tliat ancient church, which was founded upon it, on equal terms with the .lews. " In thee shall all nations be blessed, so then," says Paul, "they which be of faith are blessed with faithful Abraham," and all who believe in Christ, Jew or Gentile indiscriminately, " are," to the full intent of the cove- nant, "Abrahaju's seed, and heirs according to the promise," Gal. iii. G-29, Avliich promise was, " I will be a God to thee, and TO THY SEED AFTER THEE." / CHURCH MEMBERSHIP OF CHILDREN RECOGNIZED. 621 The bearing of this argument upon the question of infant baptism is direct and conchisive. 1st. Baptism now occupies the same relation to the covenant and the church which circumcision did. (1.) Both rites repre- sent the same spiritual grace, namely, regeneration. — Deut. xxx. 6; Col. ii. 11; Rom. vi. 3, 4. (2.) Baptism is now what circum- cision was, the seal, or confirming sign, of the Abrahamic cov- enant. Peter says, " be baptized for the promise is to you and to your children." — Acts ii. 38, 39. Paul says explicitly that baptism is the sign of that covenant, " for as many as have been baptized into Christ are Abraham's seed, and heirs accord- ing to the promise," Gal. iii, 27, 29 ; and that baptism is the circumcision of Christ. — Col. ii. 10, 11. (3.) Both rites are the appointed forms, in successive eras, of initiation into the church, which we have proved to be the same church under both dispensations. 2d. Since tlie church is tlie same, in the absence of all ex- plicit command to the contrary, the members are the same. Children of believers were members then. They ought to be recognized as members now, and receive the initiatory rite. This the apostles took for granted as self-evident, and imiver- sally admitted; an explicit command to baptize Avould have implied doubt in the ancient church rights of infants. 3d. Since the covenant, with its promise to be " a God to the believer and his seed," is expressly declared to stand firm under the gospel, the believer's seed have a right to the seal of that promise. — Dr. John M. Mason's "Essays on the Church." 28. Present the evidence that Christ recognized the church stand- ing qf children. 1st. Christ declares of little children (^Matthew, vtaidm, Luke fti)i(pr}, infants) that " of such is the kingdom of heaven." — Matt, xix. 14; Luke xviii. 16. The phrase "kingdom of God and of heaven " signifies the visible church under the new dispensa- tion.—Matt, iii. 2 ; xiii. 47. 2d. In his recommission of Peter, after his apostasy, our Lord commanded him, as under sliepherd, to feed the lambs, as well as the sheep of the flock. — John xxi. 15-17. 3d. In his general commission of the apostles, he com- manded them to disciple ncdions (which are always consti- tuted of families) by baptizing, and then teaching them. — Matt, xxviii. 19, 20. 29. Siiow tliat the apostles ahuays acted on the principle that the child, is a church member if the parent is. The apostles were not settled pastors in the midst of an es- 622 BAPTISM. tablished Christian community, but itinerant missionaries to an unbelieving world, sent not to baptize, but to preach the gospel. — 1 Cor i. 17. Hence we have in the Acts and Epistles the record of only ten separate instances of baptism. In two of these, viz., of the eunuch and of Paul, Acts viii. 38; ix. 18, there were no families to be baptized. In the case of the three thousand on the day of Pentecost, the people of Samaria, and the disciples of John at Ephesus, crowds were baptized on the very spot on which they professed to believe. Of the remain- ing five instances, in the four cases in which the family is men- tioned at all, it is expressly said they were baptized, viz., the households of Lydia of Thyatira, of the jailer of Philippi, of Stephanas, and of Crispus. — Acts xvi. 15, 32, 33; xviii. 8; 1 Cor. i. 16. In the remaining instance of Cornelius, the record im- plies that the family was also baptized. Thus the apostles, in every case, without a single recorded exception, baptized be- lievers on the spot, and whenever they had families, they also baptized their households, as such. They also addressed children in their epistles as members of tlie church. — Compare Eph. i. 1, and Col. i. 1, 2, with Eph. vi. 1-3, and Col. iii. 20. And declared that even the children of only one believing parent were to be regarded " holy," or con- secrated to the Lord, i. e., as church members. — 1 Cor. vii. 12-14. 30. What arguynent may he inferred from the fact that the bless- ings symbolized in baptism are promised and granted to children ? Baptism represents regeneration in union with Christ. In- fants are born children of wrath, even as others. They can not be saved, therefore, unless they are born again, and have part in the benefits of Christ's death. They are evidently, from the nature of the case, in the same sense capable of being subjects of regeneration as adults are. " Of such is the king- dom of heaven." — Matt. xxi. 15, 16; Luke i. 41, 44. 31. What argument may be drawn from the practice of the early church ? The practice of infant baptism is an institution which exists as a fact, and prevails throughout the universal church, with the exception of the modern Baptists, whose origin can be def- initely traced to the Anabaptists of Germany, about a. d. 1537. Such an institution must either have been handed down from the apostles, or have had a definite commencement as a nov- elty, which must have been signalized by opposition and con- troversy. As a fact, however, we find it noticed in the very earliest records as a universal custom, and an apostolical tradi- INFANT BAPTISM APOSTOLICAL. 623 tion. Justin Martyr, writing a. d. 138, says that "There were among Christians of his time, many persons of both sexes, some sixty and some seventy years old, who had been made disciples of Christ from their infancy." Iren^eus, born about a. d. 97, says, " He came to save all by himself; all I say who by liim are horn again unto God, infants, and little children and youths." It is acknowledged by TertuUian, born in Carthage, a. d. 160, or only sixty years after the death of the apostle John. Origen, born of Christian parents in Egypt, a. d. 185, declares that it was "the usage of the church to baptize infants," and that " the church had received the tradition from the apostles." Cyprian, bisliop of Carthage from a. d. 248 to 258, together with an entire synod over which he presided, decided that baptism should be administered to infants before the eighth day. St. Augustine, born a. d. 358, declared that this " doc- ti'ine is held by the whole church, not instituted by councils, but always retained." This Pelagius admitted, after having visited all parts of the church from Britain to Syria, although the fact was so repugnant to his system of doctrine. — See Wall's "Hist, of Infant Baptism," and Bingham's "Christ. Antiquities," Bk. XL, Ch. iv. Our argument is that infant baptism has prevailed (a) from the apostolic age, (Ji) in all sections of the ancient church, (c) uninterruptedly to the present time, {d) in every one of the great historical churches of tlie Reformation. While its im- pugners (a) date since the Reformation, (h) and ai'e generally guilty of the gross schismatical sin of close communion. 32. How is the objection, that faith is a prerequisite to haptism, and that infants can not believe, to be answered ? The Baptists argue — 1st. From the commission of the Lord, "Go preach — he that believeth and is baptized shall be saved; he that believeth not shall be damned," ]\Iark xvi. 16, that infants ought not to be baptized because they can not believe. 2d. From the nature of baptism, as a sign of a spiritual grace and seal of a covenant, that infants ought not to be baptized, since they are incapable of understanding the sign, or of contracting the covenant. We answer — 1st. The requisition of faith evidently applies only to the adult, because faith is made the essential prere- quisite of salvation, and yet infants are saved, though they can not believe. 2d. Circumcision was a sign of a spiritual grace; it required faith in the adult recipient, and it was the seal of a covenant; yet, by God's appointment, infants were circum- cised. The ix\\i\\ is that faith is required, but it is the faith of the parent acting for his child. The covenant of which bap- 624 BAPTISM. tism is the seal is contracted with the parent, in behalf of the child upon whom the seal is properly applied. It is besides to be remembered that the infant is not a thing, but a person born with an unholy moral nature, and fully ca- pable of present regeneration, and of receiving from the Holy Ghost the "habit" or state of soul of which faith is the expres- sion. Hence Calvin says ("Instit.," Bk. 4, ch. xvi., § 20), "The seed of both repentance and faith lies hid in them by the secret operation of the Spirit," 33. Hoio can lue avoid the conclusion that infants should he ad- mitted to the Lord's Siq^per, if they are admitted to baptism? The same reason and the same precedents do not hold in relation to both sacraments. 1st. Baptism recognizes and seals church membership, while the Lord's Supper is a commemora- tive act. 2d. In the action of baptism the subject is passive, and in that of the Lord's Supper active. 3d. Infants were never admitted to the Passover until they were capable of compre- hending the nature of the service. 4th. The apostles baptized households, but never admitted households as such to the Supper.


Question: Whose  children  ought  to  he  haptized  ?

Answer: " Infants of such as are members of the visible church," "S. Cat.," Q. 95; that is, theoretically, "infants of one or both believing parents," "Con. of Faith," Chap, xxviii,, sec. 4; and practically, "of parents, one or both of them professing faith in Christ." — "L. Cat," Q. 166. Eoman Catholics, Episcopalians, the Protestants of the continent, the Presbyterians of Scotland (and formerly of this country), act upon the principle that every baptized person, not excommunicated, being himself a member of the visible church, has a right to have his child regarded and treated as such also. Even when parents are unbelievers Catholics and Episcopalians will baptize their in- fants upon the faith of sponsors. It is evident, however, that only the children of such parents, or actual guardians, as make a credible profession of personal faith ought to be baptized. 1st. Because of tlie nature of the act. Faith is the condition of the covenant of which baptism is the seal. The Gen. Assembly of 1794 decided that our "Direc- tory for Worship " demands that the parent enters before God and the Cliurch into an express engagement," " that they pray with and for the child, that they set an example of piety and godliness before it," etc. And the Gen. Synod of 1735 asserts that if other than parents professing piety are encouraged to take these engagements "the seal would be set to a blank" THE EFFICACY OF BAPTISM. 625 ("Moore's Digest," pp. 665 and 666). Hence it is evident that the conditions prerequisite for having one's children baptized are precisely the same with those prerequisite for being bap- tized or admitted to the Lord's Supper one's self, {. e., credible profession of a true faith. 2d. Sponsors who are neither parents nor actual and per- manent guardians are evidently neither the providentially con- stituted representatives of the child, nor in a position to make good their engagements. 3d. Those who, having been baptized, do not by faith and obedience discharge their baptismal vows when they are of mature age, are ifso fodo in a state of suspension from cove- nant privileges, and can not, therefore, plead them for their children. 4th. The apostles baptized the households only of those who professed faith in Christ. The Efficacy of Baptism. 35. What is the Romish and Ritualistic doctrine as to the effi- cacy of hajjtism. The Romish doctrine, with which the "Tractarian" doctrine essentially agrees, is, 1st, that baptism confers the merits of Christ and the power of the Holy Ghost, and therefore (1) it cleanses from inherent corruption ; (2) it secures the remission of the penalty of sin; (3) it secures the infusion of sanctify- ing grace; (4) it unites to Christ; (5) it impresses upon the soul an indelilale character; (6) it opens the portals of heaven. Newman, " Lectures on Justification," p. 257 ; " Cat. Rom.," Pt. n., Chap, ii., Q. 32-44. 2d. That the efficacy of the ordi- nance is inherent in itself in virtue of the divine institution. Its virtue does not depend either on the merit of the officiating minister, nor on that of the recipient, but in the sacramental action itself as an opus opercdum. In the case of infants, the only condition of its efficiency is the right administration of the ordinance. In the case of adults its efficiency depends upon the additional condition that the recipient is not in mor- tal sin, and does not resist by an opposing will. — Dens "De Baptismo," N. 29.


Question: What  is  the  Lutheran  doctrine  on  this  subject  ?

Answer: The Lutherans agreed with the Reformed churches in repu- diating the Romish doctrine of the magical efficacy of this sacrament as an opus operatum. But they went much further than the Reformed in maintaining the sacramental union be- tween the sign and the grace signified. Luther, in his "Small 40 626 BAPTISM. Cat.," Pt. iv., sec. 2, says baptism, " worketh forgiveness of sins, delivers from death and the devil, and confers everlasting sal- vation on all who believe," and, in sec. 3, that " it is not the water indeed which produces these effects, bnt the word of God which accompanies, and is connected with the water, and our faith, which relies on the word of God connected with the water. For the water without the Avord is simply water and no baptism. But when connected with the word of God, it is a baptism, that is, a gracious water of life, and a washing of regeneration." This efficacy depends upon true saving iaith in the adult subject: "Moreover, faith being absent, it remains only a naked and inoperative sign." Hence they hold — 1st. Baptism is an efficient means of con- ferring the forgiveness of sins and the grace of Christ. 2d. It contains the grace it confers. 3d. Its efficacy resides not in the water but in the word, and in the Holy Spirit in the word. 4th. Its efficacy, in the case of the adult, depends upon the faith of the subject. Krauth's " Conservative Reformation," pp. 545-584


Question: What  was  the  Zioinglian  doctrine  on  this  subject  ?

Answer: That the outward rite is a mere sign, an objective rep- resentation by symbol of the truth, having no efficacy what- ever beyond that due to the truth represented. 38. What is the doctrine of the Reformed churches, and of our otvn among the member, on this subject ? They all agree, 1st, that the Zwinglian view is incomplete. 2d. That besides being a sign, baptism is also the seal of grace, and therefore a present and sensible conveyance and con- firmation of grace to the believer who has the witness in him- self, and to all the elect a seal of the benefits of the covenant of grace, to be sooner or later conveyed in God's good time. 3d. That this conveyance is effected, not by the bare opera- tion of the sacramental action, but by the Holy Ghost, which accompanies his own ordinance. 4th. That in the adult the reception of the blessing depends upon faith. 5th. That the benefits conveyed by baptism are not peculiar to it, but belong to the believer before or without baptism, and are often renewed to him afterwards. Our "Conf Faith," Chap, xxviii., sections 5 and 6, affirms, "1st. 'That by the right use of this ordinance the grace romised is not only offered, but really exhibited and conferred y the Holy Ghost to such (whether of age or infants), as that grace belongeth unto.' DOCTRINE OF BAPTISMAL REGENERATION. 627 '■ 2d. That baptism does not in all cases secure the blessings of the covenant. " 3d. That in the cases in which it does the gift is not connected necessarily in time with the administration of the ordinance. "4th. That these blessings depend upon two things: (1) the right use of the ordinance; (2) the secret purpose of God." — Dr. Hodge. 39. Wliat in general is the doctrine hiotvn as Baptismal Regen- eration ? On ivliat ground does it rest ? and liow can it he shoivn to be false ? The Protestant advocates of Baptismal Regeneration, with- out committing themselves to the Romish theory of an opus operation, hold that baptism is God's ordained instrument of communicating the benefits of redemption in the first instance. That whatever gracious experiences ma}^ be enjoyed by the unbaptized, are uncovenanted mercies. That by baptism the guilt of original sin is removed, and the Holy Ghost is given, Avhose effects remain like a seed in the soul, to be actualized by the free-will of the subject, or neglected and hence rendered abortive. Every infant is regenerated when baptized. If he dies in infancy the seed is actualized in paradise. If he lives to adult age, its result depends upon his use of it (Bhuit's " Diet, of Theology," Art. Baptism). See above, Ch. XXIX., Ques. 4. They rest their doctrine on a large class of Scripture pas- sages like the following, " Christ gave himself for the church that he might sanctify and cleanse it by the washing of water, by the word," Eph v. 26, "Arise and be baptized, and wash away thy sins." — Acts xxii. 16. Also John iii. 5; 1 Pet. iii. 21; Gal. iii. 27, etc. The Reformed explain these passages on the following prin- ciples. 1st. In every sacrament there are two things (a) an outward visible sign, and (/;) an inward invisible grace thereby signified. There is between these a sacramental or symbolical relation that naturally gives rise to a nsiis loquendi, whereby the properties and effects of the grace are attributed to the sign. Yet it never follows that the two are inseparable, any more than it proves the absurdity that the two are identical. 2d. The sacraments are badges of religious faith, and neces- sarily involve the profession of that faith. In all ordinary lan- guage, therefore, that faith is presumed to be present, and to be genuine, in which case the grace signified by the sacrament is, of course, always not only offered but conveyed (" S. Cat.," Ques. 91 and 92). 628 BAPTISM. That baptism can not be the only or even the ordinary means of conveying the grace of regeneration (i. e., for initi- ating the soul into a state of grace) is plain. — 1st. Faith and repentance are the fruits of regeneration. But faith and re- pentance are required as conditions prerequisite to baptism. — Acts ii. 38; viii. 37; x. 47, and xi. 17. 2d. This doctrine is identical Avith that of the Pharisees, which Christ and his apostles constantly rebuked. — j\Iatt. xxiii. 23-26. " For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith that worketh by love — but a new creature." — Gal. v. 6, and vi. 15; Rom. ii. 25-29. Faith alone is said to save, the absence of faith alone to damn. — Acts xvi. 31, and ]\Iark xvi. 1(3. 3d. The entire spirit and method of the gospel is ethical not magical. The great instrument of the Holy Ghost is the truth, and all that is ever said of the eiScacy of the sacraments is said of the efficacy of the truth. They are means of grace therefore in common with the word and as they contain and seal it (1 Pet. i. 23, and John xvii. 17, 19). Our Saviour says "% their fruits ye shall hioiv them." — (i\Iatt. vii. 20). 4th. This doctrine is disproved by experience. Vast mul- titudes of the baptized of all ages and nations bring forth none of the frviits of regeneration. Multitudes who were never bap- tized have produced these fruits. The ages and communities in which this doctrine has been most strictly held have been conspicuous for spiritual barrenness. 5th. The great evil of the system of which the doctrine of baptismal regeneration is a part, is that it tends to make re- ligion a matter of external and magical forms, and hence to promote rationalistic skepticism among the intelligent, and superstition among the ignorant and morbid, and to dissociate among all classes religion and morality. , The Necessity of Baptism.


Question: What  is  the  Romish  doctrine  as  to  the  necessity  ofhajjtism?

Answer: That it is by the appointment of God the one means, s/??e qua non, of justification (regeneration, etc.) both fcji" infants and adults. In the case of adults they except only the case of those who have formed a sincere piu'pose of being baptized, which has been providentially hindered. In the case of infants there is no exception.


Question: What  is  the  Lutheran  view?

Answer: Their standards state the necessity of the sacraments with- out apparent qualification (See "Aug. Coiif ," Art. 9, and " Apol. THE NECESSITY OF BAPTISM. 629 Aug. Conf.," p. 156, quoted under last chapter). But Dr. Krauth has shown from the writings of Luther and their standard the- ologians, that their actual view was that (1) baptism is not essential (as e. g., Christ's atonement is), but that (2) it is neces- sary, as the ordained ordinary means of conferring grace, yet (3) not unconditlonaUij, because the "necessity" is limited (a) by the possibility of having it, so that not the deprivation of bap- tism, but the contempt of it condemns a man, and (&) by the fact that all the blessings of baptism are conditioned on faith. (4) Baptism is not always followed by regeneration, and regen- eration is not always preceded by baptism, and men may be saved though unbaptized. (5) That within the church all in- fants are saved although unbaptized. (6) As to infants of heathen, the point undecided, because unrevealed, but hopeful views entertained. — Krauth's " Conserv. Reform.," pp. 557-564.


Question: What  is  the  Reformed  doctrine  ?

Answer: That it is "necessary" because commanded, and universally obligatory, because it is a divinely ordained and most precious means of grace, which it would be impious knowingly and willingly to neglect. And because it is the appointed and com- monhj recognized badge whereby our allegiance to Christ is openly acknowledged. Under the circumstances, intelligent neglect of the sacraments looks very like treason. But baptism does not ordinarily confer grace in the first instance, but presupposes it, and the grace it symbolizes and seals is often realized both before and without their use. — "Conf. Faith," Ch. xxviii., "Cal. Instit.," Bk. IV., ch. xvi., § 26. The Authokitative Ckeed Statements. Romish Doctbine. ''Gil. Cone. Trident.," Pt. 2, Ch. 2, Qiies. 5.— "It foUows that baptism may be accurately and appositely defined to be the sacrament of regen- eration by water in the word. For by nature we are born from Adam children of \VTath, but by baptism we are regenerated in Christ children of mercy." lb., Pt. 2, Ch. 2, Ques. 33. — "For as no other means of salvation remains for infant children except baptism, it is easy to comprehend the enormity of the guilt under which they lay themselves, who sufler them to be deprived of the gi'ace of the sacrament longer than necessity requires." Bellarmin, "Bapt.," 1, 4. — "The church has always believed that in- fants perish if they depart this life without baptism. For although little children faU of baptism without any fault of then.' own, yet they do not perish without their own faiilt, since they have original sin." Lutheran DocTRrNE. — See quotations under last chapter. Quenstedt, iv., 147. — "By baptism and in baptism the Holy Ghost excites in infants a true, saving, life-giving, and actual faith, whence also baptized infants truly believe." 630 BAPTISM. "Art. SmalcnM," pt. 3, art. 5, "De Baptismo." — "Baptism is nothing else than the word of God with clipping in water, according to his insti- tution and command. . . . The word is added to the element and it becomes a sacrament." "C(xt. Minor," iv., Ques. 3. — "Baptism effects remission of sins, liber- ates from death and the devil, and gives eternal blessedness to all and each who believe this which the word and divine promises hold forth." Refoemed Doctbine. '■'■Cat. Giiiiev.," p. 522. — "The signification of baptism has two parts, for therein is rei^resented remission of sins Do you attribute nothing else to the Avater, than that it is only a figure of washing ? I think it is such a figure, that at the same time a truth is joined with it. For God does not disappoint us in promising to us his gifts. Hence it is certain that pardon of sins and newness of life are offered and received by us in baptism." C'lliTiu's "Itistit.," B. iv., Ch. 16, | 26. — "I would not be understood as insinuating that baptism may be contemned with impunity. So far from excusing this contempt, I hold that it violates the covenant of the Lord. The passage (John v. 24) only serves to show that we must not deem baptism so necessary as to supijose that every one who has lost the opportunity of obtaining it has forthwith ijerished. " '■'Thirtii-nine Art. of Gh. of Enghtiul," Axi. 27. — " Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that are not christened, but it is also a sign of re- generation or new birth, whereby, as by an instrument, they that receive baptism rightly are grafted into the church: the promises of the forgive- ness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; faith is confii-med, and grace increased by virtue of prayer unto God." " The baptism of young children is in any wise to be retained in the church, as most agreeable with the institution of Christ. " "Cu»f Faith," Ch. 28; "i. Cat.," Q. 165-167; " S. Cat.," Q. 94, 95. I 1. — "Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church, but also to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of I'emis- sion of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of Hfe." I 5. — "Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it, or that all that are bai> tized are undoubtedly regenerated." .^ 6. — "The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right tise of this ordinance the grace promised is not only ofl:ered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the council of God's own will, in his appointed time." SociNiAN Doctbine. — Socinus beheved baptism to have been practiced by the apostles after the death of Christ, and to have been apphcable only to converts from without the church. Socinians generally held baptism to be only a badge of public profession of adherence to Christ, and maintained that immersion is the only proper mode, and adults the only projier subjects. — "Bacovian Cat.," Section 5, Ch. 3. CHAPTER XLIII. THE LORD'S SUPPER. 1. In what passages of the Neiv Testament is the institution of the Lord's Supper recorded ? Matt. xxvi. 26-28; Mark xiv. 22-24; Luke xxii. 17-20; 1 Cor. X. 16, 17 ; and xi. 23-30. 2. Prove that its observance is a perpetual obligation. 1st. From the words of institution, "Do this in remembrance of me," and again "this do as oft as ye drink it in remembrance of me." 2d. Paul's word. — 1 Cor. xi. 26. " For as often as ye eat this bread and drink this cup ye do show the Lord's death tiU he come." 3d. The apostoHc example (Acts ii. 42 and 46; XX. 7, etc). 4th. The frequent reference to it as of perpetual obligation in the apostolical Avritings (1 Cor. x. 16-21, etc). 5th. The practice of the entire Christian church in all its branches from the first. 3. What are the various phrases used in Scripture to designate the Lord's Supper, and their import ? 1st. "Lord's Supper." — 1 Cor. xi. 20. The Greek word deiTtvov, translated supper, designated the dinner, or principal meal of the Jews, taken towards or in the evening. Hence this sacrament received this name because it was instituted at that meal. It was called the "Lord's," because it was instituted by him, to commemorate his death, and signify and seal his grace. 2d. "Cup of blessing." — 1 Cor. x. 16. The cup was blessed by Christ, and the blessing of God is now invoked upon it by the officiating minister. — Matt. xxvi. 26, 27. 3d. " Lord's Table." — 1 Cor. x. 21. Table here stands by a usual figure for the provisions spread upon it. It is the table at which the Lord invites his guests, and at which he presides. 4th. " Communion." — 1 Cor. x. 16. In partaking of this sacrament, the fellowship of the believer with Christ is estab- 632 THE LORD'S SUFFER. lished and exercised in a mutual giving and receiving, and consequently also the fellowship of believers with one another, through Christ. 5th. " Breaking of bread." — Acts ii. 42. Here the symboli- cal action of the officiating minister is put for the whole service.


Question: By  ichat  other  terms  tvas  it  designated  in  the  early  church  ?

Answer: 1st. " Eucharist," from evxapidreo), to give thanks. See Matt, xxvi. 27. This beautifully designates it as a thanksgiving ser- vice. It is both the cup of thanksgiving, wdiereby we celebrate the grace of God and pledge our gratitude to him, and tlie cup of blessing, or the consecrated cup. 2d. "Suva^ii,'' a coming together, because the sacrament was administered in the public congregation. 3d. "Aeirovpyia,'^ a sacred ministrafion, appHed to the sacra- ment by way of eminence. From this word is derived the English word liturgy. 4th. ''Qv6ia,^^ sacrifice offering. "This term was not applied to the sacrament in the proper sense of a propitiatory sacrifice. But (1) because it was accompanied with a collection and obla- tion of alms; (2) because it commemorated the true sacrifice of Cln-ist on the cross; (3) because it was truly a eucharistical sacrifice of praise and thanksgiving, Heb. xiii. 15; (4) because, in the style of the ancients, every religious action, whereby we consecrate any thing to God for his glory and our salvation, is called a sacrifice." 5th. 'Aydrcrf. The Agapse, or love feasts, were meals at Avhich all the communicants assembled, and in connection with which they received the consecrated elements. Hence the name of the feast was given to the sacrament itself (3th. Mv6Typiov, a mystery., or a symbolical revelation of truth, designed for the special benefit of initiated Christians. This was applied to both sacraments. In the Scriptures it is applied to all the doctrines of revelation. — Matt. xiii. 11; Col. i. 26. 7th. Missa, ma^s. The principal designation used by the Latin church. The most probable derivation of this term is from the ancient formula of dismission. When the sacred rites were finished the deacons called out, " Ite, missa est," go, it is discharged. — Turretin, L. 19, Q. 21. 5. How is this sacrament defined, and ivhat are the essential points included in the defiidtion ? See "L. Cat.," Q. 168; "S. Cat.," Q. 96. KINDS OF BREAD AND WINE TO BE USED. 633 The essential points of this definition are, 1st, the elements, bread and wine, given and received according to the appoint- ment of Jesus Christ. 2d. The design of the recipient of doing this in obedience to Clirist's appointment, in remembrance of him, to show forth his death till he come. 3d. The promised presence of Christ in the sacrament by his Spirit, " so that the worthy receivers are not after a corporeal and carnal manner, but by faith, made partakers of Christ's body and blood, with all his benefits, to their spiritual nourishment and growth in grace." 6. Wliat kind of bread is to he used in the sacrament^ and what is the usage of the different churches on this point ? Bread of some kind is essential, 1st, from the command of Christ; 2d, from the significancy of the symbol; since bread, as the principal natural nourishment of our bodies, represents his fiesh, which, as living bread, he gave for the life of the world. — John vi. 51. But the kind of bread, whether leavened or unleavened, is not specified in the command, nor is it ren- dered essential by the nature of the service. Christ used unleavened bread because it was present at the Passover. The early Christians celebrated the Communion at a common meal, with the bread of common life, which was leavened. The Romish Church has used unleavened bread ever since the eighth century, and commands the use of the same as the only proper kind, but does not make it essential (" Cat. Cone. Trident.," Pt. 2, ch. iv., §§ 13 and 14). The Greek Church insists upon the use of leavened bread. The Lutheran Church uses unleavened bread. The Eeformed Church, includ- ing the Church of England, regards the use of leavened bread, as the food of common life, to be most proper, since bread in the Supper is the symbol of spiritual nourishment. The use of sweet cake, practiced in some of our churches, is provincial and arbitrary, and is without any support in Scripture, tradi- tion, or good taste. 7. What is the meaning of the term oivo?, wine, in the New Testament, and how does it appear that ivine and no other liquid must be used in the Lord's Sup)'per ? It is evident from the usage of this word in the New Testa- ment that it was designed by the sacred writers to designate the fermented juice of the grape.— Matt. ix. 17; John ii. 3-10; Rom. xiv. 21; Eph. v. 18; 1 Tim. iii. 8; v. 23; Titus ii. 3. This is established by the unanimous testimony of all com- petent scholars and missionary residents in the East. — See Dr. Lindsay W. Alexander's article in Ivitto's " Cyclopt^dia " ; 634 THE LORD'S SUPPER. and Dr. AVm. L. Beran's art. on "AVine" in "Smith's Bible Diet."; and Dr. Ph. Schaff in Lan_ge's "Com. on John," ch. ii. 1-11, note p. Ill; and Kev. Dr. T. Laurie, missionary, in the "Bibhotheca Sacra," Jan., 1869; and Dr. Justin Perkins' "Res- idence of" Eight Years in Persia," p. 236; and Dr. Eli Smith in the "Bib. Sacra," 1846, pp. 385, etc.; and Rev. J. H. Shedd (missionary), in "Interior," of July 20, 1871. The Romish Church contends, on the authority of tradition, that water should be mingled with the wine ("Cat. Cone. Tri- dent., Pt. II., Ch. iv., Ques. 16 and 17). But this has not been commanded, nor is it involved in any way in the symbolical significancy of the rite. That wine and no other liquid is to be used is clear from the record of the institution, Matt. xxvi. 26-29, and from the usage of the apostles. 8. How does it appear that hreahing the bread is an important part of the service ? 1st. The example of Christ in the act of institution, which is particularly noticed in each inspired record of the matter. Matt. xxvi. 2(3 ; Mark xiv. 22 ; Luke xxii. 19 ; 1 Cor. xi. 24. 2d. It is prominently set forth in the reference made by the apostles to the sacrament in the epistles. — 1 Cor. x. 16. The entire service is designated from this one action. 3d. It pertains to the symbolical significancy of the sacra- ment. (1.) It represents the breaking of Christ's body for us. 1 Cor. xi. 24. (2.) It represents the communion of believers, being many in one body. — 1 Cor. x. 17. This is denied by the Lutheran Church, which holds that the "breaking "is only a preparation for distribution (see Krauth's " Conservative Ref- ormation," pp. 719-722). 9. What is tJie proper interpretation of 1 Cor. x. 16, and in what sense are tJw elements to he blessed or consea^ated ? The phrase to bless is used in Scriptin*e only in three senses, 1st. To bless God, i. c, to declare his praises, and to utter our gratitude to him. 2d. To confer blessing actually, as God does upon his creatures. 3d. To invoke the blessing of God upon any person or tiling. The " cup of lilessing which Ave bless " is the consecrated cup upon which the minister has invoked the divine blessing. As the blessing of God is invoked upon food, and it is thus consecrated unto the end of its natural use, 1 Tim. iv. 5, so the elements are set apart as sacramental signs of an invisible spir- itual grace, to the end of showing forth Christ's death, and of ministering grace to the believing recipient, by the invocation DISTRIBUTION OF THE ELEMENTS ESSENTIAL. 635 by the minister of God's blessing in the promised presence of Cln-ist through his Spirit. The Romish Church teaches that when the priest pro- nounces the words of consecration with the due intention, lie really effects the transubstantiation of the bread and wine into the body and blood of Christ. The form to be used in the consecration of the bread is, " This is my body." The form to be used in consecrating the wine is, " For this is the chalice of my blood, of the new and eternal testament, the mystery of faith, which shall be shed for you and for many for the remis- sion of sins" ("Cat. Cone. Trident," Pt. II., Ch. iv., Ques. 19-26). 10. Show that the distribution of tJie elements to the people and their reception by them is an essential part of this sacramejit ? Since the Romish Church has perfectly developed the doc- trines of transubstantiation, and of the sacrifice of the mass, they have logically come to regard the essential design of the ordinance to be effected when the act of consecration has been performed, and hence the distribution of the elements to the people is considered non-essential. Hence they preserve the bread as the veritable body of the Lord shut up in the pyx, carry it about in processions and worship it. Hence they also maintain the right of the priest in the mass to communicate without the people, and to carry the wafer to the sick who are absent from the place of communion. — "Cone. Trident.," Sess. 13, Ch. 6, and cans. 4-7, and Sess. 22, can. 8. Protestants, on the contrary, hold that it is of the essence of this holy ordinance that it is an action, beginning and ending in the appointed use of the elements. " Take ecd" said Christ. " This do in remembrance of me." It is a " breaking of bread," an " eating and drinking " in remembrance of Clirist, it is a "communion." Protestants all hold, consequently, that tlie distribution and reception of the elements are essential parts of the service, and that when these are accomplished the sac- rament ends. The Lutherans hold that the presence of the flesh and blood of Christ in the sacrament is confined to the time of the sacramental use of the elements, that is to the time of their distribution and reception, and that what remains afterwards is common bread and wine. — " Form. Concord.," Pt. 2, Ch. 7, 82, and 108; " Conf Faith," Ch. 29, § 4. The Reformed Church holds that the elements should be put into the hands of the communicant, and not as Catholics, into his mouth. Christ said, " take eat," and the act is sym- bolical of personal self-appropriation. Since this sacrament is a " communion " (1 Cor. x. 16, 17) of the members with one another and with Christ together, the 636 THE LORD'S SUPPER. rite is abused when the elements are sent to persons absent from the company among whom it is celebrated, and all pri- vate communion of ministers or laymen is absurd. In case of need all Reformed Churches allow the pastor and elders to go, with as many Christian friends as the case admits of, and hold a communion in the chamber of sick believers, who otherwise would be unable to attend (Gen. Assem. 0. S., 1863, " Moore's Digest.," p. 668). 11. What should he the nature of the exercises during the distri- bution of the elements ? "The Sacraments are seals of the Covenant of Grace" formed between Christ and his people, and in the Lord's Supper " the worthy receivers really and truly receive and apply unto them- selves Christ crucified," each believer being made "a priest unto God" (1 Pet. ii. 5; Rev. i. 6), "having liberty to enter into the holiest by the blood of Jesus" (Heb. x. 19). From all this it necessarily follows that in this sacrament the communicants are to act immediately in their covenanting ivith the Lord. The minister ought never, therefore, to throw the commu- nicants into a passive attitude as the recipients of instructions or exhortations. All such didactic and hortatory exercises being assigned to the "preparatory" services, and to the ser- mon before communion, the minister should confine himself to leading the commimicants in the ait of communion in exe^xises of direct ivorshlp, such as suitable prayers and hymns. And all the prayers and hymns associated with this holy ordinance should be specifically appropriate to it, and not merely of a general religious character. The Relation of the Sign and the Grace Signified. 12. What is the Bomish doctrine on this subject? And hoiv is it expressed by the term Transubstantiation? The early fathers spoke of the presence of Christ in the Supper in indefinite language, and with a general tendency to exaggeration. Their metaphorical language tended to a con- fusion between the symbols of religious service and tlie spir- itual ideas represented. As the ministry came to be regarded as a priesthood, and the only channels of grace to the people, the sacraments were more and more exalted into the necessary instruments through which they acted. With the conception of a real priesthood necessarily emerged the need of a real sac- rifice; and for the reality of the sacrifice the real presence of a divine incarnate victim also was necessarily provided. ROMISH DOCTRINE OF TRANSUBSTANTIATION. 637 The doctrine in its present form was first brought out ex- plicitly by Paschasius Radbert, abbot of Corbet (a. d. 831). It was opposed b}^ Ratramnus, but gradually gained ground. The term transuhstantiatio., conversion of substance, was used to define it in the first instance by Hildebert of Tours (tll34). It was first decreed as an article of faith, at the instance of Innocent in., by the fourth " Lateran Council," a. d. 1215. Their doctrine is that when the words of consecration are pronounced by the priest — 1st. The whole substance of the bread is changed into the very body of Christ which was born of the Virgin, and is now seated at the right hand of the Father in heaven, and the whole substance of the wine is changed into the blood of Christ. 2d. That as in his theanthropic person the soul is inseparable from the body, and the divinity from the soul, so in the sacrament the soul and body of the Re- deemer is present with his flesh and blood. 3d. That only the species, or sensible qualities of the bread and wine remain, accidentia sine subjecto, and that the substance of the flesh and blood is present without their accidents. 4th. This conversion of substance is permanent, so that the flesh and blood remain permanently and are to be preserved and adored as such. They rest their doctrine on Scripture (^Hic est corpus meum), tradition, and the authority of councils. 13. On what grounds does the Romish Church withhold the 2ise of the cup from all except the officiating priest ? and ivhat is their doctrine of ' concomitance ' ? The Eai'ly Church for ages, and the Greek and all Protestant Churches to the present time, follow the example of Christ and his apostles in distributing among all communicants both the bread and the wine, ".sm6 utraque forma." The Romish Church however, for fear that some portion of the Lord's person might be unintentionally desecrated, has restricted the cup to the offi- ciating minister alone. The only exception .allowed is when the cardinals receive the cup from the pope ofiiciating on Holy Thursday. The Hussite War had for its principal object the gaining for the people the privilege of communicating in both kinds. To defend their custom theologians advanced the doc- trine that the whole Christ is present in each of the elements, to which Thomas Aquinas first gave the name concomitantia. The body includes the nerves, sinews, and all else that is nec- essaiy to a complete body; and as the blood is inseparable from the flesh, and the soul from the body, and the divinity from the soul, it follows that the entire person of the Redeemer is present in each particle of both elements, separation having been made. He, therefore, who receives any fraction of the 638 THE LORD'S SUPPER. bread receives blood as well as flesh, because he receives the whole Christ. 14. Present the arguments proving the Romish doctrine of the relation of the sign to the thing signified to be unscriptural as well as irrational. 1st. The sole Scriptural argument of the Romanists is derived from the words of institution, "This is my body" (Matt. xxvi. 26). Protestants answer. This phrase in this place must mean, " this bread represents, or symbolizes, my body." This is evi- dent— (1.) Because such language in Scripture must often be so interpreted, e. g., Gen. xli. 26, 27 — "The seven good kine are seven j-ears: and the seven good ears are seven years." Dan. vii. 24 — "And the ten horns are ten kings." Ex. xii. 11; Ezek. xxxvii. 11 — "These bones are the whole house of Israel." Matt. xiii. 19, 37; Rev. i. 20 — "The seven stars are the angels of the seven churches, and the seven candlesticks are the seven churches." (2.) In this case any other interpretation is ren- dered impossible by the fact that Christ was sitting present in the body when he spoke the words, and that he also eat the bread. (3.) Also by what Christ says of the cup. Matt., "This cvp is my blood." Luke, "This cup is the New Testament in my blood." Paul (1 Cor. x. 16) says the cup is the Hoivoovia of the blood, and the bread is the xotrcovia of the body of Christ. 2d. Paul calls one of the elements bread, as well after as before its consecration. — 1 Cor. x. 16; xi. 26-28. 3d. This doctrine is inconsistent with their own definition of a sacrament. They agree with Protestants and with the fathers in distinguishing, in every sacrament, two things, viz., the sign and the thing signified. See above. Chap. XLI., Ques- tion 2. But the doctrine of transubstantiation confounds these together. 4th. The senses, when exercised in their proper sphere, are as much a revelation from God as any other. No miracle re- corded in the Bible contradicted the senses, but, on the con- trary, the reality of the miracle was established by the testi- mony of the senses. See the transubstantiation of water into wine. — John ii. 1-10, and Luke xxiv. 36-43. But this doctrine flatly contradicts our senses, since we see, smell, taste, and touch the bread and wine as well after their consecration as before. 5th. Reason also, in its proper sphere, is a divine revelation, and though it may be transcended, never can be contradicted by any other revelation, supernatural or otherwise. See above, Chap. III., Question 14. But this doctrine contradicts the prin- ciples of reason (1) with respect to the nature of Christ's body, LUTHERAN VIEW OF THE LORD'S PRESENCE. 639 by supposing that, although it is material, it may be, without division, wholly present in heaven, and at many different places on earth at the same time. (2.) In maintaining that the body and blood of Christ are present in the sacrament, yet without any of their sensible qualities, and that all the sensible qualities of tlie bread and wine are present, while the bodies to which they belong are absent. But qualities have no existence apart from the substances to which they belong. 6th. This doctrine is an inseparable part of a system of priestcraft entirely anti-Christian, including the worship of the host, the sacrifice of the mass, and hence the entire substitu- tion of the priest and his work in the place of Christ and his work. It also blasphemously subjects the awful divinity of our Saviour to the control of his sinful creatures, wlio at their own will call him down from heaven, and withhold or commu- nicate him to the people. 15. Staie the LidJieran vieiv as to the nature of Christ's pres- ence in the Eucharist. The Lutherans hold — 1st. The communicatio idiomatum, or that the personal union of the divine and human natures involve the sharing of the humanity at least with the omnipres- ence of the divinity. The entire person of the incarnate God, body, soul, and divinity are everywhere. 2d. That the lan- guage of our Lord in the institution, "This (bread) is my body," is to be understood literally. They, therefore, hold — 1st. That the entire person, body and blood of Christ are really and corporeally present in, Avith, and under the sensible elements. 2d. That they are received by the mouth. 3d. That they are received by the unbeliever as well as by the believer. But the unbeliever receives them to his own condemnation. On the other hand they deny — 1st. Transubstantiation ; hold- ing that the bread and wine remain (as to their substance) what they appear. 2d. That the pi-esence of Christ in the sacrament is effected by the officiating minister. 3d. That the presence of Christ in the elements is permanent; being sacramental, it ceases when the sacrament is over. 4th. That the bread and wine only represent Christ's body and blood. 5th. That the presence of the true body and blood is " spiritual," in the sense of being mediated either (a) through the Holy Ghost, or (6) through the faith of the recipient. 16. State the doctrine of the Reformed Church. Luther's activity as a reformer extended from 1517 to 1546; Melanchthon's from 1521 to 1560; Zwingle's from his appear- 640 THE LORD'S SUPPER. ance at Zurich, 1518, to his death, 1531; Calvin's from 1536 to 1564 The Marburg Colloquy was held October, 1529; the Augsburg Confession published June, 1530; and the first edi- tion of "Calvin's Institutes" was published at Basle, 1536, and the finislied work Avas published by him in Geneva, 1559. I. Zwingle held that the bread and wine are mere memo- rials of the body of Christ absent in heaven. His view at first prevailed among the Eeformed churches, and was embodied in Zwingle's "Fidei Ratio," sent to the diet at Augsburg, 1530; the "Confessio Tetrapolitana," by Martin Bucer, 1530; the "First Basle Confession," by Oswald Myconius, 1532; and the "First Helvetic Confession," by Bullinger, Myconius, etc., 1536. II. Calvin occupied middle ground between the Zwinglians and Lutherans. He held — (1.) In common with Zwingle and all the Reformed that the words "This is my body," means "this bread represents my body." (2.) That God in this sacrament offers to all, and gives to all believing recipients, through the eating and drinking the bread and wine, all the sacrificial ben- efits of Christ's reden)ption. (3.) He also taught that besides this the very body and blood of Christ, though absent in heaven, communicate a life-giving influence to the believer in the act of receiving the elements. But that this influence though real and vital is (a) mystical not physical, {h) mediated through the Holy Ghost, (c) conditioned upon the act of faith by which the communicant receives them. This view is set forth chiefly in his "Institutes," Bk. 4, Ch. 17, and in the "Gallic Confession," Art. 36, prepared by a Synod in Paris, 1559; in the "Scottish Confession," Art. 21, by John Knox, 1560; and the "Belgic Confession," Art. 35, by Von Bres, 1561, III. After all hope of reconciling the Lutherans with the Reformed branches of the church on this subject was exhausted, Calvin drew up the Consensus Tigurimts in 1549 for the purpose of uniting the Zurich-Zwinglian with the Genevan-Calvinistic party in one doctrine of the Eucharist. It was accepted by both parties, and the doctrine it presents has ever since been received as the consensus of the Reformed churches. It pre- vails in the "Second Helvetic Confession," by Bullinger, 1564; the " Heidelberg Catechism," by Ursinus, a student of Me- lanchthon, 1562; the "Thirty-nine Articles of the Church of England," 1562; and the "Westminster Confession of Faith," 1648. These all agree — 1st. As to the "presence" of the flesh and blood of Christ. (1.) His human nature is in heaven only. (2.) His Person as God-man is omnipresent everywhere and always, our communion is with his entire person rather than with his flesh and blood (see above, Ch. XIII., Ques. 13 and 16) EFFICACY OF THIS SACRAMENT. 641 (3.) The presence of his flesh and blood in the sacrament is neither physical nor local, but only through the Holy Spirit, affecting the soul graciously. 2d. As to iliat which the believer feeds upon, they agreed that it was not the " substance " but the virtue or efficacy of his body and blood, i. e., their sacrificial virtue, as broken and shed for sin. 3d. As to the "feeding" of believers upon this "body and blood," they agreed — (1.) It Avas not with the mouth in any manner. (2.) It was by the soul alone. (3.) It was b}' faith, the mouth or hand of the soul. (4.) By or through the power of the Holy Ghost. (5.) It is not confined to the Lord's Supper. It takes place whenever faith in him is exercised. — " Bib. Kef," April, 1848. The Efficacy of this Sacrament. 17. What is the Bomish doctrine as to the efficacy of the Eucha- rist, and in ivhat sense and on what ground do they hold that it is also a sacrifice ? They distinguish between the eucharist as a sacrament, and as a sacrifice. As a sacrament its effect is that ex opere operato the receiver who does not present an obstacle, is nourished spiritually, sanctified and replenished with merit by the actual substance of the Redeemer eaten or drunk. On the other hand — " The sacrifice of tlie mass is an exter- nal oblation of the body and blood of Christ offered to God in recognition of his supreme Lordship, under the appearance of bread and wine visibly exhibited by a legitimate minister, with the addition of certain prayers and ceremonies prescribed by the church for the greater worship of God and edification of the people." — Dens, Vol. v., p. 358. With respect to its end it is to be distinguished into, 1st, Latreuticum, or an act of supreme worship offered to God. 2d. Eucharisticum, thanksgiving. 3d. Propitiatorium, atoning for sin, and propitiating God l)y the offering up of the body and blood of Cln-ist again. 4th. Imperatorium, since through it we attain to many spiritual and temporal blessings. — Dens, Vol. v., p. 368. The difference between the eucharist as a sacrament and a sacrifice is very great, and is twofold ; as a sacrament it is per- fected by consecration, as a sacrifice all its efficacy' consists in its oblation. As a sacrament it is to the worthy receiver a source of merit, as a sacrifice it is not only a source of merit, but also of satisfaction, expiating the sins of the living and the dead. — "Cat. Rom.," Ft. II., Chap, iv., Q. 55; "Council Trent," Sess. 22. 642 THE LORD'S SUPPER. They found this doctrine npon the authority of the church, and absurdly appeal to Mai. i. 11, as a prophecy of this perpet- ually recurrent sacrifice, and to the declaration, Heb. vii. 17, that Christ is " a priest forever, after the order of Melchizedec," who, say they, discharged his priestly functions in offering bread and wine to Abraham. — Gen. xiv. 18.