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but a special spiritual blessing on the soul of the communicant? And it may be questioned, whether, what is termed an "influential" presence can in propriety of language be termed any presence at all.

In point of exegetical evidence, it has been argued with no small degree of plausibility, that the opinion of a real, that is, an actual presence, either substantial as held by Luther, or influential as maintained by Melancthon and Calvin, has a decided advantage over the other views.

After a protracted and unprofitable struggle, the Lutheran church has long since settled down in the happy conviction, that on this, as on all other subjects not clearly determined by the inspired volume, her sons shall be left to follow the dictates of their own conscience, having none to molest them or make them afraid. In the Lutheran church in this country, each of the above views has some advocates, though the great body of our divines, if we mistake not, embraces either the second or third.

V. The subjects of this Ordinance.

It is obvious, from the very design of this ordinance, that it ought not to be administered, either to children,1 to the insane, or to the immoral or careless sinner. Not to children, because they are incapable of receiving it in remembrance of Christ. Yet this were of itself not conclusive, for the same objection would lie against circumcision of infants, which was nevertheless commanded by God. But in regard to the eucharist, Paul ex

1 It was customary in the third century, especially in the African church, to administer this sacrament to children. Usually it was given them in milk and honey. Augustine regarded it as essential to the salvation of children, and based his opinion on John 6:50. Nay, so extravagant were the views of the mysterious efficacy of this ordinance, that it was sometimes administered even to the dead, and deposited with them in the grave.

pressly prescribes self-examination as a necessary preparation, and also pronounces a judgment on all those communicants who do not discern the Lord's body. In Germany young persons are usually admitted to this ordinance at the age of fourteen or later; in this country, persons are not generally received so early, unless they exhibit decided marks of piety. Not to the insane, as they are, for the time being, not responsible agents. Nor to the immoral or indifferent, as their character is obviously incompatible with a sincere attempt to commemorate the sufferings of the Saviour.

All worthy communicants must be a) members of the visible church by baptism, and be in good standing. From the earliest ages it was customary to exclude those, who were under church discipline, from this ordinance. b) They must have a sincere belief in the Lord Jesus Christ and the plan of salvation proposed in the gospel. If members of the visible church should unhappily so far backslide as to fall into unbelief, though they may not yet have been disciplined by the church, they ought not to present themselves at the table of the Lord.

c) They must be engaged in a sincere effort to lead a life accordant with their profession. What progress they should first have made before they approach the sacred board, is not specified in the sacred volume, nor does it appear from the nature of the ordinance, that any other qualifications should be required than those which entitle an adult to baptism. Accordingly, the practice and theory of the Lutheran church on this subject are, we think, correctly expressed in our Formula of church government. They must have surrendered themselves to God," they must be obedient subjects of divine grace, that is, they must either be genuine Christians, or satisfy the church council, that they are sincerely endeavouring to become such."1 We could not maintain that no one can properly be admitted to

1 Formula, &c. Chap. IV. Sec. V.

this ordinance, who has doubts of having experienced an entire change of heart; yet certainly no one ought either to desire, or be permitted by the church council, to partake of this sacred feast, whose conduct has not for some time before afforded satisfactory evidence of his having renounced the ways of sin, and, in sincerity of heart, engaged in working out his salvation with fear and trembling. ·

The practice of the church in the earliest ages seems evidently to have been, that all candidates for sacramental communion, were first received, for some length of time, as probationers, termed catechumens; that as such they received particular instruction on the doctrines and duties of the Christian religion: and were not admitted to the table of the Lord, until they had proved their profession by their conduct.

On the other hand, those who possess the above-mentioned qualifications need not be deterred from enjoying the benefits of this blessed ordinance by a dread of incurring the wrath of God. Because a) such abuses as the apostle censures in the Corinthian Christians, viz. drunkenness and gluttony, never occur at the present day; b) If the persons possessing these qualifications, seek to prepare their hearts by "self-examination" and thus come with an humble, penitent and believing heart, they will not be unworthy communicants. c) Even the sin of unworthy communion, does not necessarily involve "damnation," any more than other flagrant sins of which we do not repent. The Greek word, used by the apostle, properly signifies judg ment: and the context proves, that he meant temporal chastisements, (therefore are many weak, &c.) which were inflicted for the benefit of the transgressor, that his soul might not be damned. For he afterward says, "we are judged, (chastened), that we may not be condemned." The erroneous version of this word, has justly been regarded by many able commentators, as the most unhappy one contained in the common English version. It has certainly instilled a superstitious dread into

many pious minds, which materially interfered with the intended comfort and edification of this holy ordinance. Let the sincere disciple of Christ, therefore, cast off this fearful apprehension, and having duly examined himself and renewed his purposes of holy obedience, let him thus eat that bread and drink that wine, which were appointed as emblems not of divine wrath, but of the 'dying love of a crucified Redeemer.

ARTICLE XI.

Of Confession.

In regard to confession they teach, that private absolution ought to be retained in the churches; but that an enumeration of all our transgressions is not requisite in confession. For this is an impossibility, according to the declaration of the Psalmist: Who can understand his errors?

Although the churches advocated the retention of confession, they entirely changed its nature, and divested it of the objectionable features belonging to it in the Roman Catholic church. a) They declare it void of scriptural authority, and merely regard it as a custom of the church, which, in the case of true penitents, may tend to tranquillize the conscience; and which affords the pastor a convenient opportunity for personal interview with each communicant. In discussing the abuses of the Roman church, which were corrected by the Reformers, they

expressly declare1 that "Confession before or to a priest is not commanded in scripture." b) They denied that the priest has the power absolutely to forgive sins, either at confession or elsewhere, attributing to him only that declarative power conceded by all Protestants, of announcing to the applicant the conditions on which God has promised to forgive sins; and leaving it to the conscience of the sinner himself and the judgment of the all-seeing God, to decide whether he possesses these qualifications. "It is not" (say they)" "the declaration of the officiating priest which we are to believe, but the word of God, who forgives our sins." c) They reject as unscriptural and improper, "penance, indulgences, pilgrimages," &c. And d) declare that "we obtain pardon solely by faith" in the Lord Jesus. The rite of private absolution has however since been entirely rejected by the Lutheran church, and nothing but the following custom retained, viz. That on the day prior to the time of preparatory service, and sometimes also before and after the preparatory service itself, the intended communicants visit the pastor in his house, or some other suitable place, and give him an opportunity of conversing with them individually on their spiritual condition, and of recording their names in the sacramental register.

At the preparatory service, after singing and prayer, a suitable discourse is delivered, the object of which is to assist the hearers in examining themselves, in order to bring them to a sense of their sinfulness, to induce them to humble themselves before the throne of God, to seek forgiveness of sins in the blood of the Redeemer, and to make the solemn resolution to amend their lives. After this, questions embodying a confession of sins and reliance on the Saviour for pardon are proposed by the pastor, and answered affirmatively by all who feel able thus to reply. The congregation then kneels, the pastor offers up

1 Art. 25. On the Abuses of Confession.

2 Ibid. loc. cit.

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