CHAPTER IX.

THE CONFESSION OF FAITH

ARTICLE VII.

OF THE SACRAMENTS.

ARTICLE VII.

We believe the sacraments, Baptism and the Lord's Supper, are to be used in the Church, and should be practiced by all Christians; but the mode of baptism and the manner of observing the Lord's Supper are always to be left to the judgment and understanding of each individual. Also, the baptism of children shall be left to the judgment of believing parents.

The example of washing of feet is to be left to the judgment of each one, to practice or not.

THIS article contains three general propositions: first, concerning Christian baptism; second, the Lord's Supper; third, infant baptism, or the baptism of children.

As a denomination, we believe in but two sacraments; namely, baptism and the Lord's Supper. These, and these only, were instituted by Christ, and commanded by him to be perpetuated. As to the design of these sacraments, Protestants generally agree that they are signs and seals of a living faith in Christ.

BAPTISM.

The rite of baptism was adopted by Christ, and connected with the great commission: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matthew 28:19). The fact that our Lord connected it with the commission, is evidence conclusive that it was to be a permanent and perpetual institution in his church. The design of this ordinance is a solemn, public, and practical profession of Christianity, or an outward, visible sign of the grace of regeneration. Concerning the solemnity and dignity of this ordinance, we cannot be too deeply impressed when we remember that it is to be administered "in the name of the Father, and of the Son, and of the

Holy Ghost." By divine authority it has a place in the Christian church, and there is not an intimation in the New Testament that it was to be abrogated. But “it is no substitute for the blood of atonement, by which alone sins can be washed away; or for the influence of the Holy Spirit, by which alone the regeneration and sanctification of the soul can be secured." It is the belief of the Church that this ordinance is a perpetual obligation, and that it is the duty of all who profess the name of Christ to observe it. The Lord Jesus commanded it, the apostles practiced it, and we need no higher authority. Dr. Clarke says, "Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honor of that Being in whose name it is administered."

Concerning the mode of baptism, the United Brethren Church has always allowed great liberty, attaching but little importance to the mode. Four things are considered essential to the validity of the ordinance; first, proper administrator—one duly authorized by the Church to administer the ordinance; second, a proper subject - an adult believer, or children of believing parents; third, that the ordinance be administered in the name of the Holy Trinity Father, Son, and Holy Ghost; fourth, that water is the proper element to be used in the ordinance. The quantity of water and the position of the body are immaterial. The Scriptures do not point out any one mode to the exclusion of all others. Let every one be fully persuaded in his own mind, and choose that mode which to him or her will be the answer of a good conscience.

Too many, it is to be feared, are indifferent as to whether or not they are baptized. If it is, as we believe, an institution of perpetual obligation, no one can afford to neglect it. In an important sense, it is a test of our love and obedience. What if we did not, and could not, know anything about the design of the ordinance? That is no reason why we should neglect or ignore it. Jesus commanded it, and his will ought to be supreme with us. He said to his disciples, and to us as well, "If ye love

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).

THE LORD'S SUPPER.

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."

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.

THE BAPTISM OF CHILDREN.

It

The baptism of children has always been left to the judgment and understanding of believing parents. 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.

WASHING THE FEET.

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.