should we pray? 4. When should we pray? 5. For whom should we pray? 6.
What should our prayers contain? 7. What is to be said about the manner
of our praying? 8. What is to be said about the posture in prayer? 9.
Why must we pray in Christ's name? 10. What is meant by praying in
Christ's name? 11. What is to be said about the importance of praying in
faith? 12. Does God always answer prayer? 13. In what ways does He
answer?
SCRIPTURE VERSES.--Ps. 19:14. Let the words of my mouth, and the
meditation of my heart, be acceptable in thy sight, O Lord, my strength,
and my redeemer.
Matt. 7:7, 8. Ask, and it shall be given you; seek, and ye shall find;
knock, and it shall be opened unto you. For everyone that asketh
receiveth, and he that seeketh findeth; and to him that knocketh it
shall be opened.
Luke 21:36. Watch ye, therefore, and pray always, that ye may be
accounted worthy to escape all these things that shall come to pass, and
to stand before the Son of man.
Josh. 24:15. As for me and my house, we will serve the LORD.
Matt. 18:20. For where two or three are gathered together in my name,
there am I in the midst of them.
Eph. 6:18. Praying always with all prayer and supplication in the
Spirit, and watching thereunto with all perseverance and supplication
for all saints.
I Tim. 2:1, 2. I exhort, therefore, that, first of all, supplications,
prayers, intercessions, and giving of thanks be made for all men; for
kings, and for all that are in authority; that we may lead a quiet and
peaceable life in all godliness and honesty.
Matt. 5:44. Pray for them which despitefully use you, and persecute you.
Eph. 2:18. For through him we both have access by one Spirit unto the
Father.
Jas. 5:16. The effectual fervent prayer of a righteous man availeth
much.
I John 5:14. And this is the confidence that we have in him, that, if we
ask anything according to his will, he heareth us.
II Cor. 12:9. And he said unto me, My grace is sufficient for thee: for
my strength is made perfect in weakness.
READING.--The Pharisee and the Publican in the Temple, Luke 18:10-14.
ILLUSTRATIONS.--_Prayer for Self_: The Lepers, Luke 17:12, 13; The Blind
Beggar, Luke 18:35-43; The Publican, Luke 18:13; _For Others_: Jesus,
John 17, Luke 23:32; Abraham, Gen. 18:23-33; Moses, Exod. 32:11;
Stephen, Acts 7:60. _Answer to Prayer_: Israel in Bondage, Exod. 2:23,
24; Hannah, I Sam. 1:9-20; Elijah, I Kings 17:21, 22; Jas. 5:17; The
Early Church, Acts 12:5-17; Paul, Acts 16:25; II Cor. 12:7-9.
CHAPTER XXIV.
THE LORD'S PRAYER.
The Lord's Prayer is so-called because it was given to us by the Lord
Jesus Christ. [Matt. 6:9-13, Luke 11:1-4] It teaches us how to pray
aright, and is the model after which we should fashion all our prayers.
It shows us the manner in which we should come to God, and the things
for which we should ask.
ITS CONTENTS. The Lord's Prayer contains an Introduction, Seven
Petitions, and a Conclusion. The first three petitions regard God's
glory, and deal with His Name, His Kingdom, and His Will; the last four
regard our bodily and spiritual needs, and deal with our Daily Bread,
Forgiveness, Temptation, and Deliverance from Evil. Six petitions, the
first three and the last three, refer to spiritual gifts; and only one,
the fourth, refers to earthly gifts. Thus we are taught that, when we
pray, we should think first of God's glory; and that we should pray more
for spiritual than for temporal benefits.
INTRODUCTION.
Our Father Who art in Heaven.
_What is meant by this Introduction?_
God would thereby affectionately encourage us to believe that He is
truly our Father, and that we are His children indeed, so that we may
call upon Him with all cheerfulness and confidence, even as beloved
children entreat their affectionate parent.
* * * * *
This Introduction shows us the manner in which we should come to God in
prayer; namely, as His children, who are asking their Father for what
they need, and who are sure that He loves them and will answer their
prayer.
OUR FATHER.[6] God is our Father and we are His children through Christ
our Saviour. [Gal 3:26+, 1 John 3:1, 2, Rom. 8:16] We should therefore
be sure that He will receive us kindly for Jesus' sake whenever we come
before him with our prayers. We should CALL UPON HIM WITH ALL
CHEERFULNESS AND CONFIDENCE, EVEN AS BELOVED CHILDREN ENTREAT THEIR
AFFECTIONATE PARENT. [Matt. 7:11+, Rom. 8:15+, Heb. 4:16]
[Footnote 6: Observe how the name "Father," by which we are here taught
to address God, corresponds with the duty "to fear, love, and trust in
Him above all things" as enjoined by the First Commandment.]
We are taught to say _our_ and not _my_ Father, because the Lord's
Prayer was given to believers to use in their common worship as well as
in their private devotions; and because we should pray not only for
ourselves but for our fellow-believers and for all men.
WHO ART IN HEAVEN. An earthly father is not always able to do what his
children ask, even if he desires to do so. But the Father to whom we
here pray is our Heavenly Father, and is abundantly able to answer all
our prayers, [Eph. 3:20+] He not only loves us with an everlasting love,
but is almighty, omniscient, and all-wise. He is able to do all things
which He wills to do, and will answer all our prayers in the very way
that is best for us.
QUESTIONS.--1. Why is the Lord's Prayer so called? 2. What does it teach
us? 3. What does it contain? 4. What can you say about the seven
petitions? 5. What does the introduction show? 6. Why do we say Our
_Father_? 7. How should this encourage us to call upon Him? 8. Why do we
say _Our_ Father? 9. What is to be said about our heavenly Father in
comparison with earthly fathers?
* * * * *
SCRIPTURE VERSES.--Gal. 3:26. For ye are all the children of God by
faith in Christ Jesus.
Matt. 7:11. If ye then, being evil, know how to give good gifts unto
your children, how much more shall your Father which is in heaven give
good things to them that ask him?
Rom. 8:15. For ye have not received the spirit of bondage again to fear;
but ye have received the Spirit of adoption, whereby we cry, Abba,
Father.
Eph. 3:20. Now unto him that is able to do exceeding abundantly above
all that we ask or think, according to the power that worketh in us,
unto him be glory in the church by Christ Jesus throughout all ages,
world without end. Amen.
READING.--Christ teaches His Disciples to pray, Luke 11:1-4.
CHAPTER XXV.
THE FIRST PETITION.
Hallowed be Thy name.
_What is meant by this Petition?_
The name of God is indeed holy in itself; but we pray in this petition
that it may be hallowed also by us.
_How is this effected?_
When the Word of God is taught in its truth and purity, and we, as the
children of God, lead holy lives in accordance with it; to this may our
blessed Father in heaven help us. But whoever teaches and lives
otherwise than as God's Word prescribes, profanes the name of God among
us; from this preserve us, heavenly Father.
* * * * *
In this Petition we pray for grace to hallow God's name[7] by the pure
teaching of His Word and by childlike obedience to it.
[Footnote 7: There is a parallel between this Petition and the Second
Commandment. We here pray for grace to avoid what the Second Commandment
forbids, and to do what it commands.]
THE NAME OF GOD means not only the names by which we address Him, but
all by which He is known to us. Compare the Second Commandment.
IS INDEED HOLY IN ITSELF. [Ps. 99:3] God's name is holy, because He is
holy. We cannot increase or diminish God's holiness by anything that we
do. This petition does not imply, therefore, that we are to _make_ God's
name holy.
BUT WE PRAY IN THIS PETITION THAT IT MAY BE HALLOWED ALSO BY US. We
hallow God's name when we regard and treat it as holy; in other words,
when we honor and glorify God by worshiping and serving Him in
accordance with the revelation which He has given of Himself in His
Word. [John 17:6+, Ps. 100:2, 3]
I. HOW GOD'S NAME IS HALLOWED.
1. WHEN THE WORD OF GOD IS TAUGHT IN ITS TRUTH AND PURITY. God has
revealed Himself to us in His Word, and it is only from that Word that
we can learn to know Him and worship Him aright. [John 1:18+] Those,
therefore, who in the Church, the school, or the home, teach God's Word,
as well as those who gladly hear, read, and learn it, hallow His name.
[John 17:17+] But the Word must be taught in its truth and purity; that
is, it must be taught as it is recorded in the Scriptures, with nothing
added, taken away, or changed. [Gal. 1:9, Rev 22:18, 19]
AND WE AS THE CHILDREN OF GOD LEAD HOLY LIVES IN ACCORDANCE WITH IT. In
order to hallow God's name, we must not only hear but obey His Word.
[Jas. 1:22+, Matt. 5:16] As God's children we should think, speak, and
act according to the rule which He has laid down in His Word, and thus
glorify His name.
TO THIS MAY OUR BLESSED FATHER IN HEAVEN HELP US. We cannot preserve
God's Word in its truth and purity against its foes, nor believe and
obey it by our own strength: hence we pray for God's help.
II. HOW GOD'S NAME IS PROFANED.
BUT WHOEVER TEACHES AND LIVES OTHERWISE THAN AS GOD'S WORD PRESCRIBES,
PROFANES THE OF GOD AMONG US. [Rom. 2:21-24, Tit. 1:16] False teachers,
who deny God's Word, or change it, or add to it, or subtract from it,
profane the name of God, because they hide the glory of God from those
who believe their teachings. Those who live otherwise than as God's Word
prescribes, and are hypocrites or impenitent and unbelieving persons,
profane God's name, because they refuse to glorify Him by obedience to
His Word.
FROM THIS PRESERVE US, HEAVENLY FATHER. We pray thus, because we are by
nature inclined to error and sin, and have need of God's grace to
preserve us from profaning His name.
QUESTIONS.--1. What do we pray for in this first petition? 2. What does
the name of God mean? 3. Why is God's name holy in itself? 4. What does
it mean to hallow God's name? 5. How is God's name hallowed? 6. Why do
we pray for God's help? 7. How is God's name profaned? 8. Why do we pray
God to preserve us from profaning His name?
SCRIPTURE VERSES.--John 17:6. I have manifested thy name unto the men
which thou gavest me out of the world.
John 1:18. No man hath seen God at any time; the only begotten Son,
which is in the bosom of the Father, he hath declared him.
John 17:17. Sanctify them through thy truth: thy word is truth.
Jas. 1:22. But be ye doers of the word, and not hearers only, deceiving
your own selves.
READING.--The Name of Jesus, Acts 4:1-21.
CHAPTER XXVI.
THE SECOND PETITION.
Thy kingdom come.
_What is meant by this Petition?_
The kingdom of God comes indeed of itself without our prayer; but we
pray in this petition that it may come unto us also.
_When is this effected?_
When our heavenly Father gives us His Holy Spirit, so that by His grace
we believe His holy Word, and live a godly life here on earth and in
heaven forever.
* * * * *
In this Petition we pray that the Kingdom of God may come to us[8] and
to all men; that is, that we all by true faith and a godly life may
become members of the Church on earth and in heaven.
[Footnote 8: Since the Kingdom of God comes to us through the Gospel,
there is a close relation between this Petition and the Third
Commandment, which commands us to "deem God's Word holy and willingly
hear and learn it."]
THE KINGDOM OF GOD is the Kingdom which Christ has founded, and to which
all who believe in Him belong. It is the Kingdom of Grace in this world
and the Kingdom of Glory in the next. [Mark 1:15, Matt. 25:34]
COMES INDEED OF ITSELF WITHOUT OUR PRAYER. Christ has established His
kingdom and will continue to extend it, whether we pray for it or not.
[Isa. 9:7]
BUT WE PRAY IN THIS PETITION THAT IT MAY COME TO US ALSO; that is, into
our hearts. In other words, we pray that we may become true Christians;
[Matt. 7:21] and if we are Christians, we pray that we may become better
Christians.
_Missions._ This petition is also a prayer for missions. [Matt. 9:37,
38+, Mark 16:15] We here pray that God's kingdom may come to all men. If
our prayer is sincere, then we must be willing also to give liberally,
so that the Gospel may be preached to the heathen (Foreign Missions) and
to the spiritually destitute in our own land (Home Missions and Inner
Missions).
HOW GOD'S KINGDOM COMES TO US.
WHEN OUR HEAVENLY FATHER GIVES US HIS HOLY SPIRIT. Since only believers
belong to God's kingdom, and we "cannot by our own reason or strength
believe in Jesus Christ our Lord," we pray in this petition that God
would give His Holy Spirit to us,
SO THAT BY HIS GRACE WE BELIEVE HIS WORD, [I Cor. 12:3] AND LIVE A GODLY
LIFE [Tit. 2:11-13+] HERE ON EARTH AND IN HEAVEN FOREVER. The Holy
Spirit must teach us to repent of sin and to believe in Christ, and
preserve us in a life of daily repentance and faith. Then God's kingdom
will come to as more and more in this world, and in the next world we
shall belong to it for ever.
QUESTIONS.--1. What do we pray in this petition? 2. What is meant by the
kingdom of God? 3. How does God's kingdom come without our prayer? 4.
What do we mean when we pray that it may come to us? 5. What is to be
said about this petition and missions? 6. How does God's kingdom come to
us? 7. Why do we need the Holy Spirit?
SCRIPTURE VERSES.--Matt. 9:37, 38. Then saith he onto his disciples, The
harvest truly is plenteous, but the labourers are few; Pray ye therefore
the Lord of the harvest, that he will send forth labourers into his
harvest.
Mark 16:15. And he said unto them, Go ye into all the world, and preach
the gospel to every creature.
Tit. 2:11-13. For the grace of God that bringeth salvation hath appeared
to all men, teaching us that, denying ungodliness and worldly lusts, we
should live soberly, righteously, and godly, in this present world,
looking for that blessed hope, and the glorious appearing of the great
God and our Saviour Jesus Christ.
READING.--The Harvest and the Laborers, Matt. 9:35-38.
CHAPTER XXVII.
THE THIRD PETITION.
Thy will be done on earth as it is in heaven.
_What is meant by this Petition?_
The good and gracious will of God is done, indeed, without our prayer,
but we pray in this petition that it may be done by us also.
_When is this effected?_
When God frustrates and brings to nought every evil counsel and purpose
which would hinder us from hallowing the name of God and prevent His
kingdom from coming to us,--such as the will of the devil, of the world,
and of our own flesh; and when he strengthens us and keeps us steadfast
in His Word and in the faith even unto our end. This is His gracious and
good will.
* * * * *
In this Petition we pray for grace gladly to believe, do, and suffer all
that God wills us to believe, do, and suffer, so that His name may be
hallowed, and His kingdom may come.
THY WILL. God's will is, 1. That we should believe the Gospel and be
saved. [I Tim 2:4+] 2. That we should obey His commandments and be holy.
[I Thess. 4:3+] 3. That we should willingly submit to all His dealings
with us, and suffer patiently when He lays a cross on us. [Rom. 8:17+]
BE DONE ON EARTH AS IT IS IN HEAVEN. We pray that God's will may be done
by all men and especially by us, as heartily, as continually, and as
completely as it is done by the holy angels. [Ps. 103:20, 21]
THE GOOD AND GRACIOUS WILL OF GOD. The will of God is always good and
gracious, because He always wills those things which He, in His wisdom
and love, [I John 4:16] sees are best. He does all things well, even
when we do not understand His ways. [Isa. 55:8, 9, Rom. 8:28]
IS DONE INDEED WITHOUT OUR PRAYER. There will always be some persons who
permit God to accomplish His good and gracious purposes in them, whether
we pray for it or not. [Isa. 55:11]
BUT WE PRAY IN THIS PETITION THAT IT MAY BE DONE BY US ALSO; [Rom.
12:12] that is, that we may believe His Gospel, obey His Commandments,
and trustfully permit Him to lead us in whatsoever paths He will.
WHAT WE PRAY GOD TO DO.
In order that God's good and gracious will may be done by us, all
opposing wills must be overcome. [Luke 22:31] We therefore pray God
1. TO FRUSTRATE AND BRING TO NOUGHT THE WILL OF THE DEVIL, [II Cor.
2:11] OF THE WORLD [I John 2:15, 16] (wicked persons), AND OF OUR OWN
FLESH [Gal. 5:17+] (our natural heart). For these are the great enemies
of our souls, who by their EVIL COUNSELS AND PURPOSES WOULD HINDER US
FROM HALLOWING THE NAME OF GOD AND PREVENT HIS KINGDOM FROM COMING TO
US. They tempt us to oppose God's will by despising His Gospel,
disobeying His Commandments, and murmuring against His dealings with us.
We pray God
2. TO STRENGTHEN US, [Phil. 2:13] so that we may be able to overcome
these enemies and do God's will in spite of them. [Eph. 6:11, 12+] They
are very powerful, but if we are in earnest about overcoming them, God
will give us the needful strength in answer to our prayer. We pray God
3. TO KEEP US STEADFAST IN HIS WORD IN THE FAITH EVEN OUR END, [Phil.
1:6, I Pet. 4:19] so that we may believe the Gospel with all our heart,
live holy Christian lives, trust God to lead us as He sees best, and be
faithful unto death, that we may receive the crown of life.
QUESTIONS.--1. What do we pray for in this petition? 2. What do we mean
by God's will in this petition? 3. How do we pray that God's will may be
done? 4. Why is the will of God good and gracious? 5. How is God's will
done without our prayer? 6. When do we do God's will? 7. What three
things do we pray God to do? 8. What three wills oppose the will of God?
9. What do the devil, the world, and our own flesh seek? 10. Why do we
pray God to strengthen us? 11. When do we remain steadfast in God's Word
and in the faith?
SCRIPTURE VERSES.--I Tim. 2:4. Who will have all men to be saved, and to
come unto the knowledge of the truth.
I Thess. 4:3. For this is the will of God, even your sanctification.
Rom. 8:17. And if children, then heirs; heirs of God, and joint heirs
with Christ: if so be that we suffer with him, that we may be also
glorified together.
Gal. 5:17. For the flesh lusteth against the Spirit, and the Spirit
against the flesh: and these are contrary the one to the other; so that
ye cannot do the things that ye would.
Eph. 6:11, 12. Put on the whole armour of God, that ye may be able to
stand against the wiles of the devil. For we wrestle not against flesh
and blood, but against principalities, against powers, against the
rulers of the darkness of this world, against spiritual wickedness in
high places.
READING.--Jesus in Gethsemane, Matt. 26:36-44.
CHAPTER XXVIII.
THE FOURTH PETITION.
Give us this day our daily bread.
_What is meant by this Petition?_
God gives, indeed, without our prayer, even to the wicked also, their
daily bread; but we pray in this petition that He would make us sensible
of His benefits, and enable us to receive our daily bread with
thanksgiving.
_What is implied in the words "our daily bread"?_
All things that pertain to the wants and the support of this present
life; such as food, raiment, money, goods, house and land, and other
property; a believing spouse and good children; trustworthy servants and
faithful magistrates; favorable seasons, peace and health; education and
honor; true friends, good neighbors, and the like.
* * * * *
In this Petition we acknowledge that every good gift comes from God;
[Jas. 1:17] and we pray that He would give us, day by day, those things
which we need for our earthly support and comfort, and would make us
content and thankful.
THE PETITION ITSELF.
While we are to pray first and chiefly for spiritual blessings, the
Saviour here teaches us that we may and should pray for temporal
benefits also.
GIVE. By praying God to _give_ us our daily bread, we acknowledge that
it comes from Him.[9] He is the absolute owner of all things, [I Cor.
10:26] and divides to all men as He will. All that we have is His gift.
He gives it as a blessing upon our labor; hence, we must work as well as
pray. [II Thess. 3:10] But without His blessing, our labor would be in
vain. [Ps. 127:1] The farmer sows, but God gives the increase.
[Footnote 9: Compare this Petition with the First Article of the Creed
and its Explanation.]
US. We are taught to pray not only for ourselves, but for others also.
We should be concerned that they too may have their daily bread; and,
when necessary, we should give them a portion of what God has first
given to us, and thus become the means through which He supplies their
wants. [Heb. 13:16]
THIS DAY. We are not to pray for "much goods for many years," but only
for this one day's needful supply. When the morrow comes, if we are
still alive, we are to pray again. [Matt.6:34+] We are to depend upon
God from day to day. We are, indeed, to make a proper provision for our
future, but we are not to give way to anxious, unbelieving care about
it.
OUR. We ask for bread which we may call our own, bread honestly gotten,
bread which God intends we shall have as a reward of our labor; not some
one's else bread, and not such things as God, in His wisdom, sees fit to
withhold from us.
DAILY BREAD. According to Luther's explanation in the Catechism, our
daily bread includes
ALL THINGS WHICH PERTAIN TO THE WANTS AND THE SUPPORT OF THIS PRESENT
LIFE; such as:--
FOOD, RAIMENT, to supply our bodily wants;
MONEY, GOODS, HOUSE AND LAND, AND OTHER PROPERTY, by means of which we
may procure the supply of our bodily wants;
A BELIEVING SPOUSE AND GOOD CHILDREN, that we may have a good Christian
home;
TRUSTWORTHY SERVANTS AND FAITHFUL MAGISTRATES, that we may have the help
and protection which we need for the enjoyment of our own;
FAVORABLE SEASONS, PEACE AND HEALTH, EDUCATION AND HONOR, TRUE FRIENDS,
GOOD NEIGHBORS, AND THE LIKE,--all those things which increase our
earthly well-being and happiness.
While we pray in this petition that God would give us all the things
enumerated above, _if He sees fit_, we should remember that He is still
giving us our daily bread when He gives us only those things which we
actually must have for the support of our life. [1 Tim. 6:8]
WHY WE PRAY THUS.
GOD GIVES INDEED, WITHOUT OUR PRAYER, EVEN TO THE WICKED [Matt. 5:45]
ALSO THEIR DAILY BREAD; for God is good, and seeks to lead men to
repentance by His goodness. [Rom. 2:4]
BUT WE PRAY IN THIS PETITION THAT HE WOULD MAKE US SENSIBLE OF HIS
BENEFITS, so that we may acknowledge them as His gifts, [Deut. 8:10] and
not ascribe them to our own efforts or to chance, as the worldly and
unbelieving do.
AND ENABLE US TO RECEIVE OUR DAILY BREAD WITH THANKSGIVING. [Eph. 5:20+]
Since all the blessings we enjoy are God's gifts, bestowed without any
worthiness on our part, [Gen. 32:10] we pray that we may always receive
them with thankful hearts, and express our gratitude with our lips and
in our lives. We should give thanks at every meal, and in all our
prayers.
_Contentment_. True thankfulness implies contentment with those gifts
which God sees fit to bestow upon us. [Heb. 13:5+, 1 Tim. 6:6-8+] We
must not murmur because He does not include in our daily bread some
things which we desire to have; nor dare we permit the withholding of
those things to prevent us from being truly thankful for the many
benefits which God does bestow upon us.
QUESTIONS.--1. What do we acknowledge and for what do we pray in this
petition? 2. Why do we pray God to "give"? 3. Why do we pray, "give
_us_"? 4. Why do we pray "this day"? 5. Why do we say _our_ daily bread?
6. What does daily bread include? 7. How much must God give us in order
to answer this prayer for daily bread? 8. Why does God give, even to the
wicked? 9. What should we bear in mind with respect to all our
blessings? 10. How should we receive our daily bread? 11. How should we
express our gratitude? 12. What is to be said about contentment?
SCRIPTURE VERSES.--Matt. 6:34. Take therefore no thought for the morrow:
for the morrow shall take thought for the things of itself. Sufficient
unto the day is the evil thereof.
Eph. 5:20. Giving thanks always for all things unto God and the Father
in the name of our Lord Jesus Christ.
Heb. 13:5. Let your conversation be without covetousness: and be content
with such things as ye have: for he hath said, I will never leave thee,
nor forsake thee.
1 Tim. 6:6-8. But godliness with contentment is great gain. For we
brought nothing into this world, and it is certain we can carry nothing
out. And having food and raiment, let us be therewith content.
READING.--The Feeding of the Five Thousand, John 6:1-13.
CHAPTER XXIX.
THE FIFTH PETITION.
And forgive us our trespasses as we forgive those who trespass against
us.
_What is meant by this Petition?_
We pray in this petition that our heavenly Father would not regard our
sins, nor deny us our requests on account of them; for we are not worthy
of anything for which we pray, and have not merited it; but that He
would grant us all things through grace, although we daily commit much
sin and deserve chastisement alone. We will, therefore, on our part both
heartily forgive and also readily do good to those who may injure or
offend us.
In this Petition we acknowledge our sinfulness, pray for forgiveness,
and promise to forgive our fellow-men.
The word "And" connects this petition very closely with the preceding
one. The daily forgiveness of our sins is as necessary for our souls as
our daily bread is for our bodies.
AND FORGIVE US OUR TRESPASSES.
These words are at once a Confession of Sin, and a Prayer for Pardon.
1. _A Confession._ The praying of this petition presupposes a penitent
state of heart. If we are not truly penitent, this petition is a mockery
on our lips. We have need to confess our guilt, because
WE DAILY COMMIT MUCH SIN. [I John 4:8] If we are true Christians, we do
not sin wilfully and intentionally. But with our best efforts, we still
sin much through weakness, [Rom. 7:19] not only by commission, but still
more by omission. Not a day passes by, in which we do not transgress
God's law by thoughts and words and deeds. We often do the wrong and
omit doing the right without even knowing that we have done so. [Ps.
19:12]
AND DESERVE CHASTISEMENT (Punishment) ALONE. Our sins make us guilty and
deserving of punishment, even though they be sins of weakness. We must
not excuse or extenuate them. God never excuses any one. But if we
penitently confess our sins, He will forgive us for Jesus' sake. [Ps.
32:5+, I John 1:9]
2. _A Prayer for Pardon._ As in the fourth petition we daily pray
"Give," so in this fifth petition we daily pray "Forgive." Since Jesus
has taught us to pray thus, and we pray as God's children, this petition
presupposes that we pray in faith. We pray as those who believe that God
will be gracious and merciful to us for Jesus' sake.
WE PRAY IN THIS PETITION THAT OUR HEAVENLY FATHER WOULD NOT REGARD OUR
SINS, [Ps. 25:7, Ps. 51:9] but would look upon the righteousness which
Jesus has acquired for us "with His holy and precious blood and His
innocent sufferings and death." [1 John 1:7]
NOR DENY US OUR REQUESTS ON ACCOUNT OF THEM. If God should regard our
sins, He would send only punishment upon us, [Ps. 130:3+, Ps.143:2] and
not give us any of those benefits for which we ask in our prayer.
FOR WE ARE NOT WORTHY OF ANYTHING FOR WHICH WE PRAY, HAVE NOT MERITED
IT. Nothing which we have done or are able to do can make amends for our
sins, or earn any blessing from God. [Dan. 9:18, Luke 15:18-19+] We
therefore pray THAT HE WOULD GRANT US ALL THINGS THROUGH GRACE alone for
Jesus' sake,
AS WE FORGIVE THOSE WHO TRESPASS AGAINST US.
3. _A Promise to Forgive our Fellow-men._ God's mercy to us must move as
to be merciful to others. [Eph. 3:32] If it does not, God will withdraw
His mercy from us, [Matt. 6:14, 15+] as the master withdrew his from the
unmerciful servant in the parable. [Matt. 18:32-35] Forgiving others is
not a merit which entitles us to receive God's forgiveness. It follows
as a result of God's mercy to us. Because God so mercifully forgives us
for Jesus' sake, we promise that
WE WILL, THEREFORE, ON OUR PART, BOTH HEARTILY FORGIVE AND ALSO READILY
DO GOOD TO THOSE WHO MAY INJURE OR OFFEND US. No matter how greatly
others may have sinned against us, we have sinned much more against God.
If He is willing to forgive us our great debt, we should be willing to
forgive our fellow-men their lesser debt. If we refuse to forgive
others, God will lay our own sins to our charge, and punish us.
QUESTIONS.--1. What three things do we do in this petition? 2. What is
to be said about the close connection between this petition and the
preceding one? 3. What does this petition presuppose? 4. Why do we need
to confess our guilt to God? 5. Is sin ever excusable? 6. Why does this
petition presuppose faith? 7. What do we pray God to do with our sins?
8. If God regarded our sins, how would He treat our requests? 9. Why do
we promise to forgive others? 10. Why must we be willing to forgive
them?
SCRIPTURE VERSES.--Ps. 32:5. I acknowledged my sin unto thee, and mine
iniquity have I not hid. I said, I will confess my transgressions unto
the LORD; and thou forgavest the iniquity of my sin.
Ps. 130:3. If thou, LORD, shouldest mark iniquities, O Lord, who shall
stand?
Luke 15:18, 19. I will arise and go to my father, and will say unto him,
Father, I have sinned against heaven, and before thee, and am no more
worthy to be called thy son: make me as one of thy hired servants.
Matt. 6:14, 15. For if ye forgive men their trespasses, your heavenly
Father will also forgive you: but if ye forgive not men their
trespasses, neither will your Father forgive your trespasses.
READING.-The Unmerciful Servant, Matt. 18:23-35.
CHAPTER XXX.
THE SIXTH PETITION.
And lead us not into temptation.
_What is meant by this Petition?_
God, indeed, tempts no one to sin; but we pray in this petition that God
would so guard and preserve us, that the devil, the world, and our own
flesh may not deceive us, nor lead us into error and unbelief, despair,
and other great and shameful sins; and that, though we may be thus
tempted, we may nevertheless finally prevail and gain the victory.
As children of God we must not only seek forgiveness for past sins, but
be anxious to avoid sin in the future. We therefore pray that, as far as
is possible according to His gracious will, God would keep us from being
tempted, and would give us strength to overcome when we are tempted.
If we are in earnest in praying this Petition, we will not run into
temptation ourselves, [Matt. 4:7] nor lead others into it.
HOW WE ARE TEMPTED.
GOD INDEED TEMPTS NO ONE TO SIN: for He wishes us to do good, and not
evil. But He leads us into circumstances in which we are _tried_, and
must decide for or against Him, for good or for evil. This is the sense
in which the Bible speaks of God as tempting persons. [Gen. 22:1] He
tries or tests us. Remembering that we are weak, we pray in this
petition that God would spare us such trials as much as is possible
according to His will, and strengthen us in them, that we may be
faithful.
_The Devil, the World, and our own Flesh tempt us to Sin_. These are the
great enemies of our souls, who will lead us to destruction if we do not
earnestly resist them and repel their temptations.
WHAT WE PRAY.
1. _That we may not be Deceived or Misled by these Enemies_.
WE PRAY IN THIS PETITION THAT GOD WOULD SO GUARD AND PRESERVE US, THAT
THE DEVIL, who puts evil thoughts into our hearts, [Gen. 3:4, 5, II Cor.
11:3]
THE WORLD (wicked persons in the world), [Prov. 1:10+, John 15:18] which
tempts us by example, allurements, and threats,
AND OUR OWN FLESH (our natural heart), [Rom. 8:7+] which inclines and
urges us to sin,
MAY NOT DECEIVE US, by promising us happiness in the paths of sin, while
in reality such paths lead only to misery and destruction. [Matt. 7:13,
14+]
NOR LEAD US INTO ERROR AND UNBELIEF, and thus into ruin, since our
salvation depends on believing the truth as it is in Jesus; nor into
DESPAIR; because we are lost if we despair of God's mercy, instead of
believing His precious promises in Christ;
AND OTHER GREAT AND SHAMEFUL SINS, in addition to the error, unbelief,
and despair mentioned above.
2. _That we may Overcome these Enemies and be saved_,
AND THAT, THOUGH WE MAY BE THUS TEMPTED, WE MAY NEVERTHELESS FINALLY
PREVAIL, AND GAIN THE VICTORY. The struggle against these enemies is a
warfare (the good fight of faith) [I Tim. 6:12+] which lasts to the end
of our days. We dare never think that we are safe without further
watchfulness, effort, and prayer. [I Cor. 10:12+] If we sometimes fall,
we must not despair nor give up, but repent and determine to do better.
If we earnestly pray for God's help, arm ourselves with His Word, and
beware of false security, we shall be enabled to overcome these foes
more and more each day. [I Cor. 10:13] And when, at last, our end
approaches and the warfare is over, God will give us the victory, and
bestow upon us for Jesus' sake the crown of life. [Jas. 4:7, II Tim.
4:7, 8]
QUESTIONS.--1. Why do we pray this petition? 2. What do we mean by it?
3. If we are in earnest in praying it, what will we not do? 4. In what
sense does God tempt? 5. Who tempts us to sin? 6. What do we pray
against these enemies? 7. How does the devil tempt us? the world? our
own flesh? 8. How do they try to deceive us? 9. Into what do they try to
mislead us? 10. How long must we fight against these enemies? 11. If we
fall, what should we do? 12. How may we overcome these foes? 13. When
only shall we be completely victorious over them?
SCRIPTURE VERSES.--Prov. 1:10. My son, if sinners entice thee, consent
thou not.
Rom. 8:7. Because the carnal mind is enmity against God: for it is not
subject to the law of God, neither indeed can be.
Matt. 7:13, 14. Enter ye in at the strait gate: for wide is the gate,
and broad is the way, that leadeth to destruction, and many there be
which go in thereat: because strait is the gate, and narrow is the way,
which leadeth unto life, and few there be that find it.
I Tim. 6:12. Fight the good fight of faith, lay hold on eternal life,
whereunto thou art also called, and hast professed a good profession
before many witnesses.
I Cor. 10:12. Let him that thinketh he standeth take heed lest he fall.
READING.--Peter denying the Lord, Luke 22:54-62; or, The Temptation of
Jesus, Matt. 4:1-11.
CHAPTER XXXI.
THE SEVENTH PETITION.
But deliver us from evil.
_What is meant by this Petition?_
We pray in this petition, as in a summary, that our heavenly Father
would deliver us from ail manner of evil, whether it affect the body or
the soul, property or character, and at last, when the hour of death
shall arrive, grant us a happy end, and graciously take us from this
world of sorrow to Himself in heaven.
* * * * *
As in the sixth Petition we pray to be preserved from sinning, so in
this seventh Petition we pray to be delivered from all the evil which
has come upon our race as a consequence of sin.[10] But this petition
comes last, because we should be more anxious to be delivered from the
sin itself, than from the evil results which follow upon it.
[Footnote 10: There is a very close connection between the last two
petitions, marked by the word "But." "Temptation will not cease until
deliverance from evil [and from the evil one] has come; and again, when
deliverance from evil has come, temptation will cease to assail
us."--Luekrs.]
WE PRAY IN PETITION AS IN A SUMMARY. All the petitions which precede it
are included in this last one.
THAT OUR HEAVENLY FATHER WOULD DELIVER US FROM ALL MANNER OF EVIL:--
I. IN THIS WORLD.
WHETHER IT AFFECT THE BODY,--sickness, pain, hunger, thirst,
destitution,
OR THE SOUL,--sin, impenitence, unbelief, sorrow, anxiety, care,
despondency, insanity, and the like,
PROPERTY,--poverty, want, famine, fire, flood, wars, riots, etc.,
OR CHARACTER,--disgrace, slander, and the like.
_How we pray for this Deliverance_. God wills that we should sometimes
suffer affliction, in order that our repentance and faith may be
increased. [Isa. 48:10+, Rev. 3:19+, II Cor. 4:17, 18] Consequently, our
prayer for deliverance from evil in this world is a prayer: 1. That,
whenever it is possible according to His will, God would ward off
affliction from us. 2. That He would give us grace to bear patiently
those afflictions which He sends, [II Cor. 12:9+, Rom 8:28] and would
make them a blessing in disguise for us. 3. That in His own time He
would remove from us whatever distresses us. [I Sam. 2:6, 7]
We should not grow discouraged or despondent under affliction, but trust
in God's mercy and bear our cross cheerfully. [Matt. 10:38] And we
should see to it that we do not, by our own sin and folly, bring upon
ourselves evils which might have been avoided.
II. IN THE NEXT WORLD.
In this world we shall have to endure some evils as long as we live.
[John 16:33] But if we are faithful, God will not only overrule them all
for our good, [Gen. 50:20] but will finally, at death, deliver us from
all evil. [II Tim. 4:18]
AND AT LAST, WHEN THE HOUR OF DEATH SHALL ARRIVE, GRANT US A HAPPY END.
An unhappy death is the worst of all evils. But a happy death will more
than compensate for all the evils endured in this world. [Rom. 8:18+] A
happy death will be ours, if we persevere in the faith and die in
Christ. [Rev. 14:13+] For then God will pardon all our sins for Jesus'
sake,
AND GRACIOUSLY TAKE US FROM THIS WORLD OF SORROW TO HIMSELF IN HEAVEN.
[Rev. 7:14-15] There all evils shall cease for ever. [Rev. 21:4+] For
sin, and all that follows upon sin, shall be no more. In this entrance
into heaven at last, all our highest hopes and prayers shall find their
complete and eternal fulfilment.
QUESTIONS.--1. What do we pray for in this petition? 2. What connection
exists between the sixth and seventh petitions? 3. Why is this petition
called a summary? 4. From what kind of evils do we suffer in this world?
5. How do we pray for deliverance from evil in this world? 6. When shall
we be completely delivered from all evil? 7. What is to be said about a
happy end? 8. Why shall we suffer from no evil in heaven?
SCRIPTURE VERSES.--Isa. 48:10. Behold, I have refined thee, but not with
silver: I have chosen thee in the furnace of affliction.
Rev. 3:19. As many as I love, I rebuke and chasten: be zealous
therefore, and repent.
II Cor. 12:9. And he said unto me, My grace is sufficient for thee: for
my strength is made perfect in weakness.
Rom. 8:18. For I reckon that the sufferings of this present time are not
worthy to be compared with the glory which shall be repealed in us.
Rev. 14:13. Blessed are the dead which die in the Lord from henceforth;
Yea, saith the Spirit, that they may rest from their labours; and their
works do follow them.
Rev. 21:4. These are they which came out of great tribulation, and have
washed their robes, and made them, white in the blood of the Lamb.
Therefore are they before the throne of God, and serve him day and night
in his temple: and he that sitteth on the throne shall dwell among them.
READING.--The Rich Man and Lazarus, Luke 16:19-31.
CHAPTER XXXII.
THE CONCLUSION.
For Thine Is the kingdom, and the power, and the glory for ever and
ever. Amen.
_What is meant by the word "Amen"_?
That I should be assured that such petitions are acceptable to our
heavenly Father, and are heard by Him; for He Himself has commanded us
to pray in this manner, and has promised that He will hear us. Amen,
amen, that is, yea, yea, it shall be so.
* * * * *
In this Conclusion we give the reason why we address our prayer to our
heavenly Father, and why we expect to be heard. It contains a Doxology,
and an Amen.
THE DOXOLOGY.
FOR THINE IS THE KINGDOM: Thou art King and Lord of all; [I Tim. 1:17]
from Thee ail gifts must come. [Jas. 1:17]
AND THE POWER: with Thee nothing is impossible; [Luke 1:37] Thou art
able to do abundantly above all that we ask or think. [Eph. 3:20]
AND THE GLORY: Thou art God alone, [Isa. 46:4] infinite in holiness,
power, and love; to Thy name alone be all praise. [Ps. 115:1]
FOR EVER AND EVER. The kingdoms of earth and their glory pass away; but
Thy kingdom and power and glory endure for evermore. [Dan. 4:3, Ps.
145:11-13+]
THE AMEN.
AMEN means Verily. By adding it to our prayer we express our assurance,
THAT SUCH PETITIONS ARE ACCEPTABLE TO OUR HEAVENLY FATHER AND ARE HEARD
BY HIM. The petitions for temporal and spiritual blessings which we here
bring before Him are the very ones which He desires us to present. [I
John 5:14]
FOR HE HIMSELF HAS TAUGHT US TO PRAY IN THIS MANNER, and to ask for
these things,
AND HAS PROMISED THAT HE WILL HEAR US. [II Cor. 1:20] The promise is,
that whatsoever we ask in Christ's name shall be given to us. [John
16:23] Hence we add at the end of our prayer: Amen, that is, it shall be
so; God will answer our prayer. [Matt. 7:9-11]
QUESTIONS.--1. Why do we add the conclusion to the Lord's Prayer? 2.
What two parts does the conclusion contain? 3. What do we mean by
saying, "Thine is the kingdom"? the power? the glory? forever? 4. What
does Amen mean? 5. Why do we add it to our prayer? 6. Why are we sure
that these petitions are acceptable to our heavenly Father? 7. What
promise have we with respect to our prayers?
SCRIPTURE VERSE.--Ps. 145:13. Thy kingdom is an everlasting kingdom, and
thy dominion endureth throughout all generations.
READING.--Asking and Receiving, Luke 11:5-13.
CHAPTER XXXIII.
THE MEANS OF GRACE.
The spiritual blessings spoken of in the Creed and asked for in the
Lord's Prayer are brought to us through the Means of Grace.
WHAT THEY ARE. The Means of Grace are: 1. The Word of God, 2. The
Sacrament of Holy Baptism, 3. The Sacrament of the Altar. They are
called the means of grace, because they are the means or vehicles
through which God's grace comes to us. It is through the Word of God and
the Sacraments that the Holy Spirit does His work in us.
THE WORD OF GOD.
THE CHIEF MEANS OF GRACE is the Word of God. [I Pet. 1:23] For through
it the Holy Spirit "calls, enlightens, sanctifies, and preserves us in
the true faith." Even in the Sacraments, the principal thing is the Word
of God with its command and promise; and without the Word of God there
would be no sacrament.
ITS POWER. The Holy Spirit is always in the Word, and gives it saving
power. Through the Law and the Gospel which the Word contains, He brings
to repentance and faith all those persons who do not wilfully resist His
grace. [Heb. 4:12] Through it He not only tells us what to do, but gives
us the power to obey. [Eph 2:4, 5] Because He is in the Word, "it is the
power of God unto salvation to every one that believeth." [Rom 1:16]
(Compare what is said concerning the Bible in Chapter I., and concerning
the Work of the Holy Spirit in Chapter XX.)
THE SACRAMENTS.
WHAT A SACRAMENT IS. A sacrament is a holy ordinance, instituted by
Christ, in which invisible heavenly gifts are bestowed upon us through
the use of visible earthly elements.
HOW MANY THERE ARE. In the sense in which we use the word "Sacrament"
there are only two holy ordinances to which the name may be applied;
namely, Baptism and the Lord's Supper. For these are the only two which
possess the three essentials of a sacrament: 1. The Command of Christ;
2. The Use of Earthly Elements; 3. The Communication of a Heavenly
Gift.[11]
[Footnote 11: The Roman Catholic Church teaches that there are seven
sacraments: Baptism, Confirmation, Confession, the Lord's Supper,
Ordination, Marriage, and Extreme Unction. But five of these lack one or
more of the essentials of a sacrament enumerated above.]
OLD TESTAMENT TYPES. The rite of Circumcision, practised in Old
Testament times, was a type of Baptism; and the Passover was a type of
the Lord's Supper.
THEIR PURPOSE. The sacraments have been given to us in order that they
might bring a special comfort to our souls, in addition to the comfort
which we find in God's Word. For the Grace of God which is offered to
all men in the Word, is brought and sealed to each believer
_individually_ in the sacraments. My baptism assures me that all the
blessings of Christ's redemption are meant for _me_: and the Lord's
Supper assures me that Christ's body and blood were given and shed for
_me_ for the remission of _my_ sins.
FAITH NECESSARY. Without faith, no one can obtain any benefit from the
sacraments. But he who believes receives the heavenly gifts offered in
them, and has the blessed assurance that he is a child of God and an
heir of heaven.
QUESTIONS.--1. How are the spiritual blessings spoken of in the Creed
and asked for in the Lord's Prayer brought to us? 2. What are the Means
of Grace? 3. Why are they so called? 4. What is the chief means of
grace? 5. Why does the Word of God possess saving power? 6. What is a
Sacrament? 7. How many Sacraments are there? 8. What are the three
essentials of a sacrament? 9. What is the purpose of the sacraments? 10.
Does every one who receives the sacraments derive a benefit from them?
SCULPTURE READING.--The Man Born Blind, John 9:1-7.
PART IV.
CHAPTER XXXIV.
THE SACRAMENT OF HOLY BAPTISM
I. _What is Baptism?_
Baptism is not simply water, but it is the water comprehended in God's
command, and connected with God's Word.
_What is that Word of God?_
It is that which our Lord Jesus Christ spoke, as it is recorded in the
last chapter of Matthew, verse 19: "Go ye, and teach (make disciples of)
all nations, baptizing them in the name of the Father and of the Son and
of the Holy Ghost."
* * * * *
WHAT BAPTISM IS.
Baptism consists in applying water to a person "in the name of the
Father and of the Son and of the Holy Ghost," as Christ has commanded.
[Matt. 28:19]
BAPTISM IS NOT SIMPLY WATER. In one sense, indeed, the water used in
baptism is simply ordinary water from well, cistern, or stream; [Acts
8:36] but when used in baptism it ceases to be simply water, and
possesses special value and power, because
IT IS THE WATER COMPREHENDED IN GOD'S COMMAND. The water of baptism is a
water which God has commanded us to use,--His command being, "Go ye and
make disciples of all nations, baptizing them," etc.
AND CONNECTED WITH GOD'S WORD. In baptism, water is applied "in the name
of the Father and of the Son and of the Holy Ghost"; and thus it is used
in connection, with the very words of Christ Himself. The water and the
Word together make the sacrament.
ITS NECESSITY. Baptism is necessary for all, because Christ has
commanded that all should be baptized, and has connected the blessing of
salvation with this sacrament. [Matt. 16:16] Those who despise it and
refuse to be baptized, cannot be saved. But if any person should desire
baptism and be unable to obtain it, he would not on that account be
lost. It is not the lack of baptism, but the despising of baptism that
condemns.
Baptism is to be administered by the pastor. But if there should be
extreme peril of death before a minister could possibly arrive, any
member of the Church may baptize. Such lay-baptism, however, should
afterwards be announced in church, and be declared valid.
WHO ARE TO BE BAPTIZED.
The command of Christ to "make disciples" includes "all nations." All
those persons, therefore, who are willing to become disciples are to be
baptized; namely, adults who have received the proper religious
instruction and profess faith in Christ, and children whom competent
sponsors present for baptism.
INFANT BAPTISM. Infants should be baptized at a very early age, and thus
be received into God's covenant as His children. Since they cannot be
instructed before baptism, they should be carefully instructed
afterwards [Matt. 28:20] and be brought up in the nurture and admonition
of the Lord, [Eph. 6:4] so that they may always remain faithful and
obedient children of God.
SPONSORS answer the questions for the child at its baptism, and promise
to see to it that the child is properly instructed and trained in the
Christian religion. Sponsors must themselves be members in good standing
in the Church.
WHY CHILDREN SHOULD BE BAPTIZED.[12] As children were received into the
Old Testament covenant by the rite of circumcision, which was a type of
baptism, so God desires that they shall be received into the New
Testament covenant by baptism. Some of the reasons for infant baptism
are the following:--
[Footnote 12: Baptists sometimes argue against infant baptism on the
basis of the Scripture passage: "Go ye and teach all nations, baptizing
them," etc., claiming that Christ says first teach and then baptize.
But, as a matter of fact, Christ mentions baptizing before teaching in
this passage. For in its correct translation, as given in the Revised
Version of the English Bible, it reads, "Go ye therefore, and _make
disciples_ of all the nations, _baptizing_ them into the name of the
Father and of the Son and of the Holy Ghost; _teaching_ them to observe
all things whatsoever I commanded you." If the order in which the two
words "baptize" and "teach" occur in this passage proved anything with
respect to the baptism of infants, it would prove that they _should_ be
baptized. For in the case of children, baptizing comes first and
teaching follows, just as in the passage quoted.]
1. Children form part of the "nations" whom Christ commanded His
disciples to baptize.
2. They are by nature sinful and need God's grace as well as adults.
[John 3:5, 6, Job 14:4] While they have not yet committed any conscious
transgressions, they have inherited a sinful heart, and the germs of sin
in them will soon grow into actual transgressions.
3. Christ has commanded that little children should be brought to Him,
and we obey this command by baptizing them and teaching them. [Luke
18:16]
4. Christ says of children, "Of such is the kingdom of God": [Mark
10:14, 15+] and they have a right, therefore, to receive that sacrament
by which we enter God's kingdom.
5. The promise of God's grace is given to children as well as to adults.
[Acts 2:39]
6. Children have capacity for faith. [Matt. 18:6]
7. The apostles baptized whole families. [Acts 16:33]
HOW BAPTISM IS TO BE ADMINISTERED.
In His command to baptize, Christ does not specify any mode of baptism.
It may be performed in any one of three ways; namely, by sprinkling,
pouring, or immersion. One mode of baptism is just as valid as the
others. The most convenient mode, the one best adapted to all
circumstances, and the one most widely used in the Christian Church, is
by pouring or sprinkling. Immersion is not advisable in our climate, and
in many cases, such as severe sickness, it could not possibly be
employed.
IMMERSION NOT ESSENTIAL. The word "baptize" does not necessarily mean to
immerse, as the Baptists claim. When the Saviour instituted this
sacrament, He did not coin a new word, but employed one already in use.
The original Greek word from which our English word "baptize" is
derived, is used in the New Testament in the sense of washing [Mark 7:4]
and sprinkling. [I Cor. 10:2] The baptism of the three thousand on the
day of Pentecost [Acts 2:41] and of the Philippian jailor [Acts 16:33]
could hardly have been by immersion, on account of the scarcity of water
available for such a purpose. When Jesus was baptized, He "came up out
of the water"; [Matt. 3:16] but it is quite probable that He stood in
the stream while John poured water on His head.
THE ESSENCE OF BAPTISM consists in applying water "in the name of the
Father and of the Son and of the Holy Ghost"; and its gracious effect
depends, not on the amount of water that is used, but on the Word of God
with which the water is connected.
QUESTIONS.--1. What does baptism consist in? 2. Why is baptism not
simply water? 3. What is meant by "water comprehended in God's command"?
4. What is meant by "water connected with God's Word"? 5. What is to be
said about the necessity of baptism? 6. Who are to be baptized? 7. What
is to be said about infant baptism? 8. Who may be sponsors, and what is
their duty? 9. Give some reasons for infant baptism. 10. What is to be
said about the mode of baptism? 11. Why is immersion not essential? 12.
In what does the essence of baptism consist?
* * * * *
SCRIPTURE VERSES.--John 3:5, 6. Jesus answered, Verily, verily, I say
unto thee, Except a man be born of water and of the Spirit, 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.
Mark 10:14, 15. But when Jesus saw it, he was much displeased, and said
unto them, Suffer the little children to come unto me, and forbid them
not: for of such is the kingdom of God. Verily I say unto you, Whosoever
shall not receive the kingdom of God as a little child, he shall not
enter therein.
READING.-The Baptism of Jesus, Matt. 3:13-17.
CHAPTER XXXV.
II. _What gifts or benefits does Baptism confer?_
It works forgiveness of sins, delivers from death and the devil, and
confers everlasting salvation on all who believe, as the Word and
promise of God declare.
_What are such words and promises of God?_
Those which our Lord Jesus Christ spoke, as they are recorded in the
last chapter of Mark, verse 16: "He that believeth and is baptized shall
be saved; but he that believeth not shall be damned."
* * * * *
THE BENEFITS OF BAPTISM.
Baptism is God's means of receiving us into His covenant, and opening up
to us all the treasures of Christ's redemption. Through this sacrament
He adopts us as His children and receives us into membership in His
Church. [Gal. 3:36, 27+] We are baptized in (into) the name of the
Father (who sent His Son to save us), and of the Son (who died to redeem
us), and of the Holy Ghost (who applies Christ's redemption to our
souls). Therefore every baptized person may say, "God is _my_ Father,
Christ is _my_ Redeemer, the Holy Ghost is _my_ Sanctifier, and all the
benefits of Christ's redemption are offered to _me_." Hence we declare
of baptism, that
IT WORKS FORGIVENESS OF SINS, [Acts 2:38+, Acts 22:16, Eph. 5:25, 26]
DELIVERS FROM DEATH AND THE DEVIL, AND CONFERS EVERLASTING SALVATION.
These are the very benefits which Christ has acquired for me by His
innocent sufferings and death (see Article II, of the Creed, Chapter
XIX.). And since I have been "baptized into Christ's death," [Rom 6:3+]
all these benefits belong to me if I only accept them by faith. [Mark
16:16] I am regarded by God as having already suffered the full penalty
of my sins in Christ's death, and for His sake I am pardoned and saved.
ON ALL WHO BELIEVE. Faith is the hand with which we grasp and hold fast
the treasures of God's grace offered in this sacrament. The benefits are
offered to every one who is baptized, but they are accepted and
possessed only by him who believes.
AS THE WORD AND PROMISE OF GOD DECLARE. The benefits belong to all who
are baptized and believe, because God has said so. [Numb. 23:19] He has
promised, "He that believeth and is baptized shall be saved."
WITHOUT FAITH baptism will not save any one. "He that believeth not
shall be damned" even though he is baptized. For while such a person has
been adopted as God's child, he is a disobedient and rebellious child,
and therefore is disinherited, and loses the heavenly inheritance [Pet.
1:4] which would have been his, if he had remained faithful.
BAPTISM PERMANENT. Baptism, once properly administered, is not to be
repeated. It is a permanent covenant between God and us. While men are
often unfaithful to their covenant, God never is. [II Cor. 1:20, Rom.
3:3] He bestows the blessings of baptism on all who comply with its
conditions. Having received us by baptism as His children, He ever
afterwards remains our loving heavenly Father, to whom we may turn with
fullest confidence. And if any who have fallen from grace repent and
seek His mercy, they find Him standing with open arms to receive them.
[Luke 15:11-24] Such persons need not be re-baptized; their old baptism
stands. A rebellious son who repents needs not to be re-adopted, but
needs only to be forgiven.
III. _How can water produce such great effects?_
It is not the water, indeed, that produces these effects, but the Word
of God which accompanies and is connected with the water, and our faith
which relies on the Word of God connected with the water. For the water
without the Word of God is simply water, and no baptism. But when
connected with the Word of God, it is a baptism, that is, a gracious
water of life and a washing of regeneration in the Holy Ghost; as St.
Paul says to Titus in the third chapter, verses 5-8: "According to His
mercy He saved us, by the washing of regeneration, and renewing of the
Holy Ghost; which He shed on us abundantly through Jesus Christ, our
Saviour; that being justified by His grace, we should be made heirs
according to the hope of eternal life. This is a faithful saying."
* * * * *
WHY BAPTISM HAS POWER TO CONFER SUCH BENEFITS.
IT IS NOT THE WATER, INDEED, THAT PRODUCES THESE EFFECTS. Water alone
cannot wash away sins. Yet the water of baptism is necessary, because
Christ has commanded its use, and has connected the promise of salvation
with it.
BUT THE WORD OF GOD WHICH ACCOMPANIES AND IS CONNECTED WITH THE WATER.
It is the Word of God, with its command and promise, that makes baptism
a sacrament, and gives it power to confer such great benefits. [John
6:63]
AND OUR FAITH WHICH RELIES ON THE WORD OF GOD CONNECTED WITH THE
WATER.[13] The baptism is a real baptism and offers these great benefits,
whether we believe or not. But the benefits become ours, only when we
believe the promises of God. [Mark 16:16]
[Footnote 13: The story of Naaman the leper (II Kings 5:8-14) illustrates
how water, the Word of God, and faith can produce great effects. It was
not the water of the Jordan that cured Naaman; yet he could not have
been cured without the water, because the promise of healing was
connected with its use. When he _believed_ the Word of promise and used
the water as he was commanded, he was healed. So the water, the Word,
and our faith, which trusts in the Word, cleanse us from the leprosy of
sin.]
IT IS A GRACIOUS WATER OF LIFE, because the Word and promise of God,
which are connected with it, give it power to bestow life and salvation
on all who believe.
AND A "WASHING OF REGENERATION" in the Holy Ghost, because it is the
means through which the Holy Ghost causes us to be "born again," as
God's children.
QUESTIONS.--1. What does God do for us through baptism? 2. What may
every baptized person say? 3. What benefits does baptism confer? 4. Who
has acquired these benefits for you, and how? 5. Why do they become
yours through baptism? 6. What has faith to do with the reception of
these benefits? 7. How do we know that baptism confers all these
benefits on all who believe? 8. What is to be said about those who are
baptized but do not believe? 9. What is to be said about the permanence
of baptism? 10. Why has baptism power to confer such great benefits? 11.
Why is it a "gracious water of life," and a "washing of regeneration"?
SCRIPTURE VERSES.--Gal. 3:26, 27. For ye are all the children of God by
faith in Christ Jesus. For as many of you as have been baptized into
Christ, have put on Christ.
Acts 2:38. Then Peter said unto them, Repent, and be baptized every one
of you in the name of Jesus Christ for the remission of sins, and ye
shall receive the gift of the Holy Ghost.
Rom. 6:3. Know ye not, that so many of us as were baptized into Jesus
Christ were baptized into his death?
Numb. 23:19. God is not a man, that he should lie; neither the son of
man, that he should repent: hath he said, and shall he not do it? or
hath he spoken, and shall he not make it good?
READING.--Naaman, II Kings 5:1-14.
CHAPTER XXXVI.
IV. _What does such baptising with water signify?_
It signifies that the old Adam in us is to be drowned and destroyed by
daily sorrow and repentance, together with all sins and evil lusts; and
that again the new man should daily come forth and rise, that shall live
in the presence of God in righteousness and purity forever.
_Where is it so written?_
St. Paul, in the epistle to the Romans, chapter 6, verse 4, says: "We
are buried with Christ by baptism into death; that like as He was raised
up from the dead by the glory of the Father, even so we also should walk
in newness of life."
* * * * *
THE DUTY WHICH BAPTISM IMPOSES.
Baptism bestows upon us the great privilege of being children of God;
but it also imposes upon us the duty to live and act as God's children.
Every one who is baptized promises, either with his own lips or through
his sponsors, that he will live thus. God is always faithful to His part
of the baptismal covenant; we should always be faithful to ours. Our
duty is two-fold:--
1. THE OLD ADAM IN US IS TO BE DROWNED, DESTROYED BY DAILY SORROW AND
REPENTANCE, TOGETHER WITH ALL AND EVIL LUSTS. By the "old Adam in us" is
meant our old sinful self, as we are by nature. For we are born into the
world with a sinful heart and a natural inclination to evil. This evil
nature still clings to us even after we have been "born again" into
sonship with God. [Rom. 7:18-24] This old sinful self, together with the
sins and lusts to which it prompts us, must be suppressed, subdued, and
gradually destroyed. [Eph. 4:22+, Gal. 5:24+] We should gain the mastery
over it more and more every day. We shall do this, if we daily mourn
over our sinfulness, and ask God for Christ's sake to grant us
forgiveness and strength.
2. THE NEW MAN SHOULD DAILY COME FORTH AND RISE, THAT SHALL LIVE IN THE
PRESENCE OF GOD IN RIGHTEOUSNESS AND PURITY FOREVER. By the "new man" is
meant our new self,--what we have become by the work of the Holy Spirit
in us. For if we have been baptized and believe, there has been
implanted in us a new life. We have become new creatures, [II Cor. 5:17]
who by God's grace hate sin and desire from the heart to do God's will
alone. As the old man in us should daily become weaker and gradually
die, so the new man in us should daily grow stronger, [Eph. 4:23, 24+,
II Pet 3:18] and cause us to live in constantly increasing righteousness
and purity here on earth, [Phil. 3:12+] till at last we are received
into God's presence for Jesus' sake, and live before Him in perfect
righteousness and purity forever.
CONFIRMATION.
The rite of confirmation is closely connected with the baptism of
children. For the children who have been baptized are afterwards to be
taught "to observe all things whatsoever Christ has commanded"; [Matt.
28:20] and, when they have reached an age at which they are able to
examine themselves, they should be confirmed.
PRECEDED BY INSTRUCTION. Confirmation is to be preceded by thorough
instruction in the doctrines and duties of the Christian religion. In
addition to the instruction received in the home and the Sunday-school,
those who desire to be confirmed are specially instructed in the
catechetical class by the pastor. Confirmation is the Church's testimony
that the catechumens have received the necessary instruction to fit them
for intelligent and earnest participation in the full privileges of
Church membership. This instruction is the principal thing, and without
it confirmation would lose its meaning.
WHAT CONFIRMATION IS. In confirmation the catechumen makes no new
promises, but repeats with his own lips the confession of faith and the
promise of faithfulness to Christ which were made for him by his sponsor
at his baptism. Thereupon the minister lays his hand upon the head of
each catechumen, and the minister and congregation pray that God would
give to each His Holy Spirit to keep him in the faith and to cause him
to grow in holiness.
WHY WE CONFIRM. Confirmation is not commanded in the Scriptures, but is
a useful ordinance of the Church. It does not make us members of the
Church; for we become members by baptism; but it admits us to
_communicant_ membership in the Church. Those who have been confirmed
are admitted to the Lord's Supper. They are also entitled to act as
sponsors at the baptism of children. The right to vote depends upon the
constitution of the particular congregation.
QUESTIONS.--1. What duty does baptism impose? 2. In what two-fold way is
this duty to be performed? 3. What is meant by "the old Adam in us"? 4.
What shall be done with our old sinful self? 5. How shall we succeed in
gaining the mastery over it? 6. What is meant by the "new man"? 7. What
does our new self prompt us to do? 8. What should the new man in us do?
9. What is to be done with children who have been baptized? 10. By what
is confirmation to be preceded? 11. What is to be said about the
importance of this instruction? 12. Tell what confirmation is? 13. Why
do we confirm? 14. What privileges does confirmation confer?
SCRIPTURE VERSES.--Eph. 4:22. That ye put off concerning the former
conversation the old man, which is corrupt according to the deceitful
lusts.
Gal. 5:24. And they that are Christ's have crucified the flesh with the
affections and lusts.
Eph. 4:24. And that ye put on the new man, which after God is created in
righteousness and true holiness.
Phil. 3:12. Not as though I had already attained, either were already
perfect: but I follow after, if that I may apprehend that for which also
I am apprehended of Christ Jesus.
READING.--The Lame Man of Bethesda, John 5:1-14.
PART V.
CHAPTER XXXVII.
THE SACRAMENT OF THE ALTAR.
I. _What is the Sacrament of the Altar?_
It is the true body and blood of our Lord Jesus Christ, under the bread
and wine, given unto us Christians to eat and to drink, as it was
instituted by Christ Himself.
_Where is it so written?_
The holy evangelists, Matthew, Mark, and Luke, together with St. Paul,
write thus: "Our Lord Jesus Christ, the same night in which He was
betrayed, took bread: and when He had given thanks, He broke it, and
gave it to His disciples and said, Take, eat; this is My body, which is
given for you: this do in remembrance of Me. After the same manner also
He took the cup when He had supped, gave thanks, and gave it to them,
saying, Drink ye all of it: this cup is the New Testament in My blood,
which is shed for you, for the remission of sins: this do, as oft as ye
drink it, in remembrance of Me."
* * * * *
ITS NAMES. This sacrament is called: 1. The Sacrament of the Altar,
because it is administered at the altar. 2. The Lord's Supper, because
it was instituted by the _Lord_ while the disciples were eating the
Passover _Supper_. 3. The Table of the Lord, because the Lord here gives
food and drink to our souls. 4. The Communion, because it is a communion
of bread and wine with the body and blood of Christ, a communion of
believers with Christ, and a communion of believers with one another. 5.
The Eucharist--a name derived from a Greek word meaning to give
thanks--because the administration of the Lord's Supper is attended with
thanksgiving.
WHAT THE SACRAMENT OF THE ALTAR IS.
The Lord's Supper was instituted by OUR LORD JESUS CHRIST THE SAME NIGHT
IN WHICH HE WAS BETRAYED, while He and the disciples were eating the
Passover Supper. [I Cor. 11:23-25, Matt. 26:26-28, Mark 14:22-24, Luke
22:19-20] What the Lord's Supper is, we learn from the words of Christ
Himself as given by the evangelists, Matthew, Mark, and Luke, and by St.
Paul.
THE EARTHLY ELEMENTS. The Lord TOOK BREAD, AND WHEN HE HAD GIVEN THANKS,
HE BROKE IT AND GAVE IT TO HIS DISCIPLES. AFTER THE SAME MANNER ALSO HE
TOOK THE CUP containing the wine, WHEN HE HAD SUPPED, GAVE THANKS, AND
GAVE IT TO THEM. The earthly elements used in this sacrament are,
therefore, bread and wine. The wafers which are generally used in
Lutheran Churches are unleavened bread--the kind which Christ
used--because at the time of the Passover no other but unleavened bread
dared be used by the Jews. The wine which Christ used was real wine, not
unfermented grape juice. We are not permitted to substitute anything
else in place of the earthly elements used by Christ in instituting this
sacrament.
THE BODY AND BLOOD OF CHRIST. When Christ gave His disciples the bread,
HE SAID, TAKE, EAT; THIS IS MY BODY, WHICH IS GIVEN FOR YOU. When He
gave them the wine, HE SAID, DRINK YE ALL OF IT; THIS CUP IS THE NEW
TESTAMENT IN MY BLOOD, WHICH IS SHED FOR YOU FOR THE REMISSION OF SINS.
Consequently, when we receive the bread in this sacrament, we receive
also the body of Christ; and when we receive the wine, we receive also
the blood of Christ. And we say of the Sacrament of the Altar, that
IT IS THE TRUE BODY AND BLOOD OF OUR LORD CHRIST, UNDER (along with) THE
BREAD AND WINE, GIVES UNTO US CHRISTIANS TO EAT TO AS IT WAS INSTITUTED
BY HIMSELF. The bread and wine _do not simply represent_ the body and
blood of Christ (Zwingli's view). The bread and wine are _not changed
into_ the body and blood of Christ (the Roman Catholic view, or
transubstantiation). The bread and wine are not united with the body
and blood of Christ into a third substance different from both
(consubstantiation). The bread and wine remain real bread and wine
throughout the administration of the Lord's Supper. [I Cor. 11:28] But
there is a communion of the bread and wine with the body and blood of
Christ, [I Cor. 10:16+] so that when the communicant receives the bread
he receives also the body of Christ, and when he receives the wine, he
receives also the blood of Christ. The bread and wine are the earthly
vehicles through which the heavenly gift of Christ's body and blood,
which were given, and shed for us for the remission of sins, are
communicated to us. [I Cor. 10:28, 29]
DOCTRINES COMPARED. The Reformed, Lutheran, and Roman Catholic doctrines
of the Lord's Supper may be compared and illustrated thus:--
Reformed. Lutheran. Roman Catholic.
Bread. Bread-Body. Body.
Wine. Wine-Blood. Blood.
According to the Reformed view, only bread and wine are present;
according to the Roman Catholic[14] view, only the body and blood of
Christ are present; according to the Lutheran and Scriptural doctrine,
both the bread and wine and the body and blood of Christ are present in
the Holy Supper, and are received by every communicant.
[Footnote 14: Because of its false doctrine concerning the Lord's Supper,
the Roman Catholic Church has fallen into these additional errors: 1.
The Sacrifice of the Mass, in which the priest, by blessing the bread
and wine, is supposed to turn them into the body and blood of Christ,
and thus to offer an unbloody sacrifice of Christ which is as effective
as Christ's death on the cross. 2. The Withholding of the cup from the
laity, lest a single drop of Christ's blood should be spilled. 3. The
Elevation of the Host, in which the wafer or host is adored as the body
of Christ.]
A GREAT MYSTERY. The Lord's Supper is a great mystery; but also a great
comfort. We cannot understand how Christ can give us His body and blood
in this sacrament. But it is the part of faith to take the Saviour at
His word. This the Lutheran Church does in her doctrine.
QUESTIONS.--1. By what different names is this sacrament known and why?
2. From what do we learn what the Lord's Supper is? 3. What is to be
said about the earthly elements? 4. When Christ gave His disciples the
bread and the wine, what did He say? 5. What do we receive, therefore,
in the Lord's Supper? 6. What is to be said about Zwingli's view? 7.
What is to be said about the Roman Catholic view, and what is it called?
8. What other false doctrine besides these two is to be rejected? 9. How
may the Reformed, Lutheran, and Roman Catholic doctrines of the Lord's
Supper be compared? 10. Is the true doctrine to be rejected because we
do not understand it?
SCRIPTURE VERSES.--I Cor. 10:16. The cup of blessing which we bless, is
it not the communion of the blood of Christ? The bread which we break,
is it not the communion of the body of Christ?
READING.--The Institution of the Lord's Supper, Matt. 26:17-30.
II. _What benefits are derived from such eating and drinking?_
They are pointed out in these words: "given and shed for you, for the
remission of sins"; namely, through these words, the remission of sins,
life and salvation are granted unto us in the sacrament. For where there
is remission of sins, there are also life and salvation.
* * * * *
THE BENEFITS DERIVED FROM THE LORD'S SUPPER.
The benefits offered in this sacrament and bestowed upon all who receive
it In faith ARE POINTED OUT IN THESE WORDS of the institution: "GIVEN
AND SHED FOR YOU, FOR THE REMISSION OF SINS." Accordingly, the benefits
are: "REMISSION OF SINS, LIFE AND SALVATION." For while only the
remission (forgiveness) of sins is mentioned in the institution, yet
WHERE THERE IS REMISSION OF SINS, THERE ARE ALSO LIFE AND SALVATION.
[Rom. 6:22] The Lord's Supper confers all the benefits which Christ
secured by His sufferings and death. [Eph. 1:7] Each communicant is
assured by the words of Christ Himself that the body which he receives
along with the bread was given for _him_, and that the blood which he
receives along with the wine was shed for _him_, for the remission of
_his_ sins. The promise of grace and forgiveness held out to all in the
Gospel is thus brought home to each individual in the Lord's Supper.
Each believing communicant is individually assured that Christ is _his_
Saviour, and that _he_ has the forgiveness of sins, life, and salvation
through Christ's death.
* * * * *
III. _How can the bodily eating and drinking produce such great
effects?_
The eating and the drinking, indeed, do not produce them; but the words
which stand here, namely, "given and shed for you for the remission of
sins." These words are, besides the bodily eating and drinking, the
chief things in the sacrament; and he who believes these words has that
which they declare and set forth; namely, the remission of sins.
* * * * *
WHY THE LORD'S SUPPER HAS POWER TO CONFER SUCH BENEFITS.
THE EATING AND THE DRINKING, INDEED, DO NOT PRODUCE SUCH GREAT EFFECTS.
For bread and wine have no power in themselves to bestow spiritual
blessings.
BUT THE WORDS WHICH STAND HERE, "GIVEN AND SHED FOR YOU, FOR THE
REMISSION OF SINS." It is the Word of God which gives the sacrament its
power. [John 6:63] For Christ has commanded us to use the bread and wine
in this way, and has connected the promise of forgiveness with their
use. Without the Word, there would be nothing but bread and wine. But
Christ fulfils the promise which He has bound up with the BODILY EATING
AND DRINKING, and gives us, with the bread and the wine, His body and
blood which were given and shed for us for the remission of sins.
AND HE WHO BELIEVES THESE WORDS HAS THAT WHICH THEY DECLARE, [Matt.
8:13] NAMELY, THE REMISSION OF SINS. Forgiveness of sins, life, and
salvation are offered to all who partake of this sacrament, but they are
accepted and possessed only by those who believe. The impenitent and
unbelieving, if they come to the Lord's Table, receive the body and
blood of Christ also, but they receive it to their condemnation, because
they do not receive it with a penitent and believing heart. [I Cor
11:29+]
* * * * *
IV. _Who is it that receives this sacrament worthily?_
Fasting and bodily preparation are, indeed, a good external discipline;
but he is truly worthy and well prepared who believes these words:
"given and shed for you, for the remission of sins." But he who does not
believe these words or who doubts, is unworthy and unfit; for the words
"for you" require truly believing hearts.
HOW THE LORD'S SUPPER IS TO BE RECEIVED.
Those who come to the Lord's Table must prepare themselves to come
_worthily_, if they would receive the benefits offered in this
sacrament. [I Cor. 11:28+, II Cor. 13:5]
FASTING AND BODILY PREPARATION ARE INDEED A GOOD EXTERNAL DISCIPLINE.
Fasting before the Lord's Supper is not required. It may be practiced by
those who desire to do so, if they do it in order to fit themselves for
a more earnest participation in the Holy Supper, and not with the idea
that fasting constitutes a merit, The true preparation for the Lord's
Supper is not bodily, but spiritual. [Joel 2:13+]
HE IS TRULY WORTHY AND WELL-PREPARED, WHO BELIEVES THESE WORDS, "GIVEN,
AND FOR YOU, FOR THE REMISSION OF SINS." We are to come worthily, not in
the sense of deserving, but of earnestly _desiring_ the benefits offered
in the sacrament. We come worthily when we come with penitent and
believing heart, [Ps. 51:17+, Matt. 11:28+] lamenting our sins, longing
for forgiveness and for strength to do better, and believing the words
spoken to us, "given and shed for _thee_ for the remission of sins."
THE CONFESSIONAL SERVICE. The administration of the Lord's Supper is
always preceded by the service of confession and absolution, so that
those who desire to come to the Lord's Table may prepare themselves to
come worthily. At this service we make a public confession of our sins,
of our faith in Christ our Saviour, and of our earnest determination by
God's grace to lead a holy life. Since Christ has conferred upon the
Church the Power of the Keys, saying, "Whosesoever sins ye remit, they
are remitted, unto them, and whosesoever sins ye retain, they are
retained," [John 20:23] the minister uses this power and pronounces the
absolution. In the name of the Father and of the Son and of the Holy
Ghost he declares to all who truly repent and believe, the entire
forgiveness of all their sins. On the other hand, to all who are
impenitent and unbelieving he declares, that their sins are retained so
long as they do not come to true repentance and faith.
Our Church does not require private confession of sins to the pastor;
but if any one is troubled in conscience, and desires to make confession
to the minister and to obtain the comfort of an absolution pronounced
specially upon him, there is provision for private confession and
absolution. Such private confessions are regarded by every true pastor
as sacredly confidential. (See the "Questions on Confession," which form
one of the additions to the Five Principal Parts of the Catechism.)
QUESTIONS.--1. What are the benefits derived from the Lord's Supper? 2.
Where are they pointed out? 3. How have these benefits been secured for
us? 4. What assurance does each communicant receive? 5. Why has the
Lord's Supper power to confer such benefits? 6. Does every communicant
receive the benefits offered? 7. How is the Lord's Supper to be
received? 8. What is to be said about fasting as a preparation? 9. What
is the true preparation? 10. What is meant by receiving the Lord's
Supper worthily? 11. Describe the confessional service? 12. What is to
be said about private confession and absolution?
SCRIPTURE VERSES.--I Cor. 11:29. For he that eateth and drinketh
unworthily, eateth and drinketh damnation to himself, not discerning the
Lord's body.
I Cor. 11:28. But let a man examine himself, and so let him eat of that
bread, and drink of that cup.
Joel 2:13. And rend your heart, and not your garments, and turn unto the
LORD your God: for he is gracious and merciful, slow to anger, and of
great kindness, and repenteth him of the evil.
Ps. 51:17. A broken and a contrite heart, O God, thou wilt not despise.
Matt. 11:28. Come unto me, all ye that labour and are heavy laden, and I
will give you rest.
READING.--The Wedding Garment, Matt. 22:1-14.