to give final pardon for sin with all necessary assistance in the hour of death. The Council of Florence (1439) decreed it to be a sacrament, and the Council of Trent confirmed, defined, and established it.

The latter stated that it is a sacrament instituted by our Lord Jesus Christ; that it was recommended to the faithful by Saint James, and that its use is indicated by Saint Mark; that the matter of the sacrament is oil consecrated by a bishop; that the form consists of the words used when the unction is applied to the person; that its effect is to wipe out the remains of sin, to reassure and comfort the soul of the recipient by exciting within him full confidence in God's mercy, and sometimes to restore the health of the body. In support of this the work of the apostles is quoted: "They anointed with oil many that were sick, and healed them" (Mark 6. 13). “Is any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord" (James 5. 14).

There is no proof that Jesus instituted this as a sacrament. It has neither matter nor form, as originating with Christ; nor is there any intimation in primitive Church history that oil was used sacramentally, although it was used medically for restoration accompanied by prayer for its efficacy.

In every age, in every place where Christian truth is known, prayer is offered for the sick, and perhaps oftener than is supposed God's blessing is given in answer to this prayer, and life is spared. In such cases healing of the soul as well as of the body has been graciously given. In the apostolic age a miraculous gift of healing was given to some. That gift was exercised in connection with an anointing with oil. The miraculous was withdrawn, and thenceforth there was no need of the sign

since the power to heal had ceased. But the oil ritual survived. The Greek Church retained the custom of anointing for restoration; the Roman Church retained the ritual of oil, not for restoration, but for the salvation of the soul, when the body is ill beyond hope of restoration. This is a perversion of original intent and clearly a "corrupt following of the Apostles."

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them.

Though the word "sacraments" is in the plural number, it seems that it can here have reference only to the Eucharist, as baptism is not such a sacrament as can be gazed upon or carried about. The mass in the Roman Church is often a gorgeous spectacular affair. The Article condemns the elevation of the host, and the superstitious adoration paid to it. The word "host," which signifies victim, is used of Christ present on the altar under the species of bread and wine, or of the consecrated bread, which is lifted up, elevated, shown to the people, gazed upon, and worshiped. There is no authority of Scripture or of ancient usage for the carrying about of the Eucharist or for making a show of the emblems of the broken body of Christ; such pompous processions as are sometimes seen in this connection are inconsistent with the simplicity and spiritual nature of Christian ordi

nances.

And in such only as worthily receive the same they have a wholesome effect or operation.

"There is nothing ordained by him [Christ] for the permanent observance of his people," says Pope, "which is not accompanied by the Holy Ghost, and made the channel of its own appropriate grace. The rites of Christianity have their concomitant benedictions; and are never

without them, save to such as bring no preparation of faith, the absence of which makes all religion a mere ceremonial."1

Sacraments contain no vital force or efficacy; they are not physical but moral instruments of salvation, duties of service and worship. Unless they are performed as God requires they are unprofitable, for all receive not the grace of God who receive the sacrament of his grace.

Self-examination and prayer should precede the reception of the emblems of the broken body and shed blood of the Saviour. Reverence of manner, a thoughtful mind, a believing heart, and a steadfast purpose to serve Christ with fidelity should characterize every communicant.

But they that receive them unworthily, purchase to themselves condemnation, as Saint Paul saith.

"For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body. For this cause many among you are weak and sickly, and not a few sleep" (1 Cor. 11. 29, 30, R. V.). Disrespect for, or negligence of, the Holy Communion indicates a lack of faith, love, and spirituality that tends to moral and spiritual weakness, if it bring not in some form the judgments of God.

1 Theology, vol. iii, p. 109.

ARTICLE XVII

OF BAPTISM

Baptism is not only a sign of profession and mark of difference whereby Christians are distinguished from others that are not baptized; but it is also a sign of regeneration or the new birth. The baptism of young children is to be retained in the Church.

I. THE ORIGIN

This Article was framed by the English Reformers, and in its first form appeared as the twenty-eighth of the Forty-two Articles of 1553. In 1562 a final clause was added: "as most agreeable with the institution of Christ." In this form it came into the English Prayer Book in 1571, where it still remains unchanged. The added clause was omitted, and the Article otherwise abridged, by Wesley.

II. THE AIM

The original purpose of the Article was to state the view held by the Anglican Church, and to condemn the teaching of the Anabaptists, who held unscriptural views of baptism and denied the rite to infants and young children. It also rejected views held by the Zwinglians and Socinians, who taught that baptism was nothing more than a badge or sign of profession. In reference to these Calvin wrote: "Wherefore those who have imagined that baptism is nothing else than a badge and mark by which we profess our religion before men, as soldiers bear the insignia of their commander for a mark of their profession, have not considered that which is the principal thing in baptism, that is, that it ought to be received by us with

this promise, 'Whosoever shall believe and be baptized shall be saved.' "1

Wesley's retention of the final sentence indicates that the Methodist Episcopal Church holds infant baptism to be the normal type of the rite.

III. THE EXPOSITION

Baptism is not only a sign of profession and mark of difference whereby Christians are distinguished from others that are not baptized; but it is also a sign of regeneration or the new birth.

Baptism as a religious rite is older than Christianity. It was practiced by the Jews and is frequently alluded to in the New Testament (Heb. 9. 10). Proselytes received into the Jewish Church were first catechised, then circumcised, then baptized. Whole families, men, women, and children, were received, and in each case baptism was an essential part of the ceremony of admission. It was adopted by Christ and made a sacrament of the New Testament, an initiatory rite to the Christian Church, and the sign and seal of great promises and blessings. It bears the same relation to the new covenant that circumcision bore to the old. Circumcision was enjoined and received in testimony of a promised Saviour; baptism is enjoined and received in testimony of a salvation provided and enjoyed. "The Church of God in Christ," says Pope, "has been one through all ages: the ancients believed in the Seed that should come to whom the promise was made, and were circumcised, they and their children; we believe in the Christ who has come, and are baptized, we and our children."2

The making of the covenant between God and Abraham was the beginning of a new epoch in the history of Theology, vol. iii, pp. 320, 331.

1 Institutes, vol. iv, p. 15.