“The words of the Lord are pure words, as silver tried in a furnace of earth purified seven times.” [489:5] The history of Baptism and the Lord’s Supper demonstrates that, when speaking of the ordinances of religion, it is exceedingly dangerous to depart, even from the phraseology, which the Holy Spirit has dictated.  In the second century Baptism was called “regeneration” and the Eucharistic bread was known by the compendious designation of “the Lord’s body.”  Such language, if typically understood, could create no perplexity; but all by whom it was used could scarcely be expected to give it a right interpretation, and thus many misconceptions were speedily generated.  In a short time names, for which there is no warrant in the Word of God, were applied to the Lord’s Supper; and false doctrines were eventually deduced from these ill-chosen and unauthorised designations.  Thus, before the close of the second century, it was called an offering, and a sacrifice, [490:1] and the table at which it was administered was styled the altar. [490:2] Though these terms were now used rhetorically, in after-ages they were literally interpreted; and in this way the most astounding errors gradually gained currency.  Meanwhile other topics led to keen discussion; but there was a growing disposition to shroud the Eucharist in mystery; and hence, for many centuries, the question as to the manner of Christ’s presence in the ordinance awakened no controversy.

CHAPTER IV.

CONFESSION AND PENANCE.

When the Evangelist Matthew is describing the ministry of John the Baptist, he states that there “went out to him Jerusalem, and all Judea, and all the region round about Jordan; and were baptized of him in Jordan, confessing their sins.” [491:1] The ministry of Paul at Ephesus produced similar results; for it is said that “fear fell” on all the Jews and Greeks dwelling in that great capital, “and many that believed came, and confessed, and shewed their deeds,” [491:2]

The confession here mentioned obviously flowed spontaneously from deep religious convictions.  It was not a private admission of guilt made to an ecclesiastical functionary; but a public acknowledgment of acts which weighed heavily on the consciences of individuals, and which they felt constrained to recapitulate and to condemn.  Men awakened to a sense of their sins deemed it due to themselves and to society, to state how sincerely they deplored their past career; and, no doubt, their words often produced a profound impression on the multitudes to whom they were addressed.  These confessions of sin were connected with a confession of faith in Christ, and were generally associated with the ordinance of baptism.  They were not required from all, but were only tendered in cases where there had been notorious and flagrant criminality; and they must have been of a very partial character, only embracing such transgressions as the party had some urgent reason for specializing.