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THE COMPREHENSIVE CHURCH. 189
obligations before he may be allowed to obey his Lord's
command: " Do this in remembrance of me." Accordingly, in Confirmation there is no new obligation assumed. It is nothing more nor less than a solemn re-
assumption of the one baptismal obligation. And the
Church very properly holds that, if any of its members
should be unwilling to conform to its rules of order, so
far as to be unwilling to confess Christ publicly a second time, and to be made a special subject of the prayers of the Church and of its chief earthly pastor for the
strengthening grace of the Holy Ghost, he would, by
such unwillingness, be proved unfit for the sacred Feast
of Christ's humble and prayerful disciples.
In almost all religious denominations there is some
rite, called the " owning of the Christian covenant," or
by some other name, which interposes between Baptism
and the Supper of the Lord. Confirmation is such a
rite. But if in any case a Church should require in
such a rite any obligations different from those required
in Baptism, it would, by the requisition, be elevating
the institutions of man above the laws of Christ.
There is a peculiar reference in Confirmation to Infant Baptism, to which we shall presently ask particular
attention. First, however, we will state briefly some of
the other grounds on which the rite is defended.
It is contended that Confirmation was instituted by
the Apostles, and administered by them always, as in
the Protestant Episcopal Church, as soon as possible
after Baptism; that the earliest Christian fathers testify to its continuance, and enjoin it in strong terms;
that the Church universal has always practised it; * that
* From the Apostolical age to the Protestant Reformation there is
| Title | The comprehensive church |
| Creator | Vail, Thomas H. (Thomas Hubbard) |
| Publisher | Appleton |
| Place of Publication | New York |
| Date | 1879 |
| Language | eng |
| Type | Books/Pamphlets |
| Title | 00000193 |
| Type | Books/Pamphlets |
| Transcript | THE COMPREHENSIVE CHURCH. 189 obligations before he may be allowed to obey his Lord's command: " Do this in remembrance of me." Accordingly, in Confirmation there is no new obligation assumed. It is nothing more nor less than a solemn re- assumption of the one baptismal obligation. And the Church very properly holds that, if any of its members should be unwilling to conform to its rules of order, so far as to be unwilling to confess Christ publicly a second time, and to be made a special subject of the prayers of the Church and of its chief earthly pastor for the strengthening grace of the Holy Ghost, he would, by such unwillingness, be proved unfit for the sacred Feast of Christ's humble and prayerful disciples. In almost all religious denominations there is some rite, called the " owning of the Christian covenant," or by some other name, which interposes between Baptism and the Supper of the Lord. Confirmation is such a rite. But if in any case a Church should require in such a rite any obligations different from those required in Baptism, it would, by the requisition, be elevating the institutions of man above the laws of Christ. There is a peculiar reference in Confirmation to Infant Baptism, to which we shall presently ask particular attention. First, however, we will state briefly some of the other grounds on which the rite is defended. It is contended that Confirmation was instituted by the Apostles, and administered by them always, as in the Protestant Episcopal Church, as soon as possible after Baptism; that the earliest Christian fathers testify to its continuance, and enjoin it in strong terms; that the Church universal has always practised it; * that * From the Apostolical age to the Protestant Reformation there is |
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