me, keep my commandments." Faith and obedience are the two grand elements in Christian character. Luther said he would rather obey than to work miracles. Samuel said, "Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (I. Samuel 15:22).


This institution, like that of baptism, is of perpetual obligation. In Matthew 26: 26-29, Mark 14:22-25, and Luke 22: 17-20 we have recorded the origin of this sacrament. That it is of perpetual obligation is very explicitly taught by Paul in I. Corinthians 11: 23-26: "For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: and when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." As long as there is a Christian church on earth, this sacrament is to be observed,-"till he come." In an important sense it is a memorial: it stands to-day as a monument in the church of Christ, pointing back through eighteen centuries to Mount Calvary and the cross.

As a denomination, we do not believe in what is known as the doctrine of transubstantiation, which means the conversion or change of the bread and wine into the real body and blood of Christ. This is not only unscriptural, but unreasonable as well. Neither do we believe in consubstantiation, which means that the substance of the body of Christ is present in the bread and wine, and literally received by the communicants. While this differs somewhat from transubstantiation, it is equally unscriptural and unreasonable.

We believe that the bread and wine are symbols representing the broken body and shed blood of Jesus Christ, and are to be taken in memory of the person, love, suffer

ing, and death of the world's Redeemer. It is a “perpetual memorial and an abiding seal of the covenanted mercy and grace of God till the Savior 'shall appear the second time without sin unto salvation.' It may appear as a little memento, but it is the whole gospel in miniature,

it is "the chief creed of Christendom."

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The advantages growing out of a proper observance of this solemn ordinance are many and great: first, it will increase our love to the Savior; second, it strengthens our faith in him as our own Redeemer; third, it brings joy and comfort to the heart; fourth, it binds us to the Lord Jesus in a most sacred covenant; fifth, it gives us enlarged views of the love of God in the gift of his own Son; sixth, it increases our abhorrence of sin. These, with many other benefits, come to the hearts of all who, in a proper spirit, observe this sacred, this solemn, this glorious feast.

Who have a right to partake of the emblems? This ordinance was instituted by the Savior himself; it belongs to the Christian church, and rises far above all sectarian lines. Every member of Christ's visible body, at all times, and in all places, has a right to participate. It is the Lord's table, no matter by what denomination it is presented. It belongs to the family - the whole family, and every loving, obedient child has a divine right there. The tendency of a proper observance of this ordinance is to bind the hearts of Christians closer together. Christians may hold different views on questions of church polity, but these all fade away, as we approach the Lord's table. One Savior, one family, one hope, and one heaven. It does, somehow or other, seem to link us to all Christians in past ages, and points forward to a time when the whole family will banquet with Jesus in his kingdom above.

As to the position of the body while partaking of the emblems, we are not tenacious. Our custom is to kneel, but should any prefer to sit or stand they will not be passed by. If the heart is right, the position of the body is immaterial. Every communicant should approach the table in deep humility of spirit, and with prayer, thanksgiving, and love for all mankind. Those who are earn

estly seeking an interest in Christ should be allowed to approach his table. Peradventure, in the breaking of bread he may be made known to them.

As to the hour when this ordinance should be observed, we have no certain commandment. Some prefer the morning, while others prefer the evening. The time of the day is immaterial. How often it is to be celebrated is not authoritatively stated. Paul says, "As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come " (I. Corinthians 11:26).

It is the solemn duty, and should be esteemed as a very great privilege, of all Christians to participate in this sacred ordinance. To neglect it must be displeasing to Him who, "the same night in which he was betrayed," said, "This do in remembrance of me." To forget this almost dying request of the dear Redeemer is exceedingly ungrateful.

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The baptism of children has always been left to the judgment and understanding of believing parents. It has been practiced in the Church from its organization, but not required. Believing parents who desire in this public manner to consecrate their children to the Lord should not be denied the privilege of doing so. This is, and always has been, the spirit of the United Brethren Church tenacious on essentials, but liberal on nonessentials.

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The example of washing the feet as a religious ordinance has always been left to the judgment of each one, to practice or not. In the early history of the Church it was practiced in many congregations, but at present it is observed in very few. It was never held as a sacrament or particularly binding, but as an example it was thought to teach humility and brotherly love.

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We believe that man is fallen from original righteousness, and apart from the grace of our Lord Jesus Christ is not only entirely destitute of holiness, but is inclined to evil, and evil only, and that continually; and that except a man be born again he cannot see the kingdom of heaven.

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IN this article of the Confession the doctrine of human depravity is declared its nature, extent, and recovery

from it.

Painful and humiliating as this doctrine is, it nevertheless lies at the very base of the whole Christian system. In one way and another the doctrines of atonement, redemption, and regeneration point to this cardinal or fundamental truth. By human depravity, in a general sense, is meant "a state of mind the opposite of that which is required by divine law." Webster defines it to be "a vicious state of moral character; want of virtue; absence of religious feeling and principle." Observation, experience, and the Word of God substantially agree that man in an unregenerate state is destitute of "religious feeling and principle." The first claim of the divine law, upon which every other claim hinges, is love to God, which no man in his natural state possesses.

There is some difference of opinion concerning the xtent of human depravity. Some hold that it is total, while others hold that it is only partial. This difference in part arises from a want of a proper understanding of the doctrine. As a denomination, we believe in what is generally called total depravity; not total in the sense of enslaving the will, but total so far as any inherent goodness is concerned; it is not meant that bad men may not become worse, nor that all men are wicked to the

same degree, but that the moral nature of every one is corrupt, that every part is affected, so that man in his natural state is "very far gone from original righteousness." The article under review says, that "apart from the grace of our Lord Jesus Christ," he "is not only entirely destitute of holiness, but is inclined to evil, and only evil, and that continually." This is a clear and comprehensive statement of the doctrine of depravity.

If, when man fell from original righteousness, God had left him to himself, and not interposed by the gift of his Son, depravity would have been total in an absolute sense; the wreck would have been complete, and his recovery impossible. But, by the "grace of our Lord Jesus Christ," his recovery is made possible. In so far, therefore, as the light of divine grace has fallen upon the benighted and depraved soul of man, the influence of the fall is counteracted. What we mean, then, by total depravity is, first, "that all the powers of the soul are depraved"; second, that there is no natural or inherent good in man; third, "that all the good belonging to personal character has been superinduced by grace"; fourth, that the provisions of the gospel are indispensable in the recovery of mankind from this fallen state.

The penalty of the law under which Adam fell, included death, temporal, spiritual, and eternal, and but for the interposition of divine grace, this awful penalty, with all its consequences, would have fallen upon him. Adam was the federal head of the whole race, so that his posterity partakes of that nature. If there were no other argument to prove the universality of the fall, the fact that all go away from God as soon as they come to the years of accountability shows that there must be a natural bias in their nature which inclines them to do so. If all came into the world pure, it would be most reasonable to expect that at least some of them would retain that inherent purity. But do they? Observation and experience teach us that the natural trend of human nature is downward.

But we turn away from mere human reason to the Word of God. After all that may be said, the Bible is,

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