we may hope to find the picture that we look for strongly and clearly traced. A convert from Paganism entering the primitive Church saw about as much of the functions and prerogatives1 of the επισκοποι, διακονοι, and πρεσβύτεροι, as the foregoing remarks have unveiled to our view; but, as time went on, and his acquaintance with the Christian doctrine increased, and spiritual requirements founded upon it, and its corresponding advance in fervour began to exist, he experienced at the hands of these "leaders of the flock" a series of ministrations which completed his knowledge of their sacred character. He had perhaps been taught from the very beginning of his conversion to account of them as the "ministers of Christ," and the "dispensers of the mysteries of God;" and he learned the force and meaning of these words by attendance at public worship and the gradual and successive reception of the sacraments which were administered by them to him. Let us follow him into the Apostolic Church. § 2. Baptism. He was converted from Paganism by the Cross. No human inducement influenced his change of mind, for in becoming a Christian he was to pass from all that was free and sensual in belief and practice to hard and difficult ways. The faith of the Redeemer had been preached to him plainly: its truth was demonstrated by reason, history, Scripture. It was confirmed by the fulfilment of prophecy and by miracles past and occurring. He was attracted by the grace of the Most High. Finally, he consented to become a Christian, following the light of that eternal spark that God had implanted in his soul. Thus he came to the Apostles, and when under the influence of strong and newly-awakened religious feelings, he said to them, in words of tremulous earnestness,"What shall we do, men and brethren?" They answered, "Do penance, and be baptized, every one of you, in the name of the Lord Jesus, for the remission of your sins." 1 For the Apostolic Church believed that the administration of baptism was of precept, and that its reception was necessary for salvation. Christ had given the precept. Going, therefore, teach all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." These were his last words to his Apostles. Christ had laid down the doctrine of the indispensable necessity of baptism for all. "Amen, amen, I say to you -(His words)-unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh: and that which is born of the spirit is spirit."3 To enter into the kingdom of heaven according to this teaching is to be spiritualized that is to say-to be purified, justified, sanctified, glorified. Else why does the Redeemer add the words at once explanatory and demonstrative, "That which is born of the flesh is flesh; and that which is born of the spirit is spirit"? Consequently, "the Kingdom of God" in this passage does not mean the external body of believers in Christ's doctrine upon earth-a signification which the words sometimes have in the writings of the New Testament, but the assemblage of the glorified in heaven, or the assemblage of the sanctified on earth. No one can be admitted to sanctity and glory unless through baptism. It was therefore rightly inferred that baptism is absolutely necessary unto salvation. And this conclusion accorded most perfectly with the doctrine of the Redeemer in another passage, when having commanded the Apostles to administer baptism to their converts, he added, "He that believeth and is baptized shall be saved."4 The Pagan convert then entering the Christian Church, was baptized, that is to say, he was washed with water. Like the eunuch, mentioned in the 8th chapter of the Acts of the Apostles, he "went down into the water," or, 1 like the Gentile converts, referred to in the 10th chapter, water was brought and applied to him. An external ceremony was gone through in his regard, which consisted in a mundatory application of water, and the invocation of the three persons of the Godhead, and the result of this ceremony was an internal "cleansing" of the soul, "the remission of his sins," and a "new and spiritual birth "5 of grace and sanctity. It was one of the functions of the επισκοποι, πρεσβυτεpoi, and diakovo to administer the sacrament of baptism. The Apostles, who, as I stated before, were both εTIOкOTOL and TрEOCUTEрot, were commanded to baptize, and this command they fulfilled in person, as we learn from various passages in the Acts of the Apostles. The administration of baptism by diakovo is illustrated in the history of Philip, the Sakovos, related at length by St. Luke. § 3.-Imposition of hands.-How soon after baptism a second rite was administered to the Pagan convert it would be difficult to state with accuracy; but certain it is, that all who were made members of the Church by baptism were subsequently submitted to another sacred process, which the apostolic writings designate the "imposition of hands." The doctrine of the "imposition of hands" was an elementary truth of the Christian faith. It was impressed upon the convert as a fundamental principle at the beginning of his conversion. It formed a part of his catechism. St. Paul classes it with the "doctrine of baptism of the resurrection of the dead and of eternal judgment." "Wherefore," he says, "leaving the word of the beginning of Christ, let us go on to things more perfect, not laying again the foundation of penance from dead works, and of faith towards God, of the doctrine of baptism, and 3 Ephes. v. 26. 1 Heb. x. 22. 2 Matt. xxviii. 19. imposition of hands, and of the resurrection of the dead, and of eternal judgment." The theory of it was a portion of the Christian alphabet in the apostolic times; the practical reception of it was of imperative and indispensable necessity. So much so indeed, that we find the apostles, Peter and John, undertaking a journey from Jerusalem to Samaria for no other purpose but to administer it to the newly baptized. "Now when the Apostles who were in Jerusalem, had heard that Samaria had received the word of God; they sent unto them Peter and John. Who when they were come, prayed for them, that they might receive the Holy Ghost. For he was not yet come upon any of them: but they were only baptized in the name of the Lord Jesus. Then they laid their hands upon them, and they received the Holy Ghost." Hands were imposed upon the convert from Paganism or Judaism, that he might through this ceremony "receive the Holy Ghost." As it is a favourite theory of Protestant controversialists that the descent of the Holy Ghost upon the early Christian laity, meant nothing more than the collation of miraculous gifts, such as tongues, prophecy, &c.; and as they are in the habit of affirming that this "dwelling with the faithful" in scriptural language implies neither more nor less than the presence of the external operations of his power; it will be well to gather here and represent to ourselves together the various passages of the New Testament illustrative of this subject. If I mistake not, they will prove to us very clearly that when the Holy Spirit is there said to come upon a person, or to abide with a person, the meaning is that he takes up his abode by charity in his heart-that the dwelling of the Holy Ghost in the soul is different from the dwelling there of his outward gifts that he dwells there as an operative principle, the source of power and virtue. "And he (John the Baptist) shall drink no wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb." Again, "And behold 1 Heb. vi. 1, 2, 3. 2 Acts viii. 14-17. 3 Luke i. 15. : there was a man in Jerusalem named Simon, and this man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was in him." From the tenor, expression, and bearing of these passages it is obvious that the Holy Ghost abides with the just, so as to increase his holiness and to perfect his charity. Again, we have examples of the Holy Ghost dwelling in the soul as the source of sanctity and fortitude. "Receive ye the Holy Ghost whose sins you shall forgive, they are forgiven them."2 "But you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses to me in Jerusalem and in all Judea and Samariah, and even to the uttermost parts of the earth." Then the dwelling of the Holy Ghost in the soul is something distinct from the habits of supernatural virtue. "Wherefore, brethren, look ye out among you seven men of good reputation, full of the Holy Ghost and wisdom, whom we may appoint over this business."4 "And they chose Stephen, a man full of faith and of the Holy Ghost."5 In such passages as these it is observable that the Holy Ghost, abiding with the Christian, is as internal, as intimate to him, as much in his soul, as the virtues that he possesses, or the good qualities that adorn him. Other passages or rather all the passages on the subject that can be culled from the Sacred Scriptures, only tend to strengthen the conviction that the dwelling of the Holy Ghost with the Christian soul is something different from the dwelling of his gifts, whether internal, as of faith or charity, or external, as of miracles or prophecy. "For he (Barnabas) was a good man and full of the Holy Ghost and of faith."6 "Because the charity of God is poured forth in our hearts by the Holy Ghost who is given to us." "And the manifestation of the Spirit is given to every man unto profit. To one, indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the 1 Luke ii. 25. 4 Acts vi. 3. 7 Romans v. 5. 2 John xx. 22, 23. 3 Acts i. 8. |