THE MEANS through which the Church, as an agency of the Holy Spirit, is to do its work are the Word of God and the Sacraments. They are sufficient for the purpose for which they are intended, because the Holy Spirit works through them and endows them with supernatural power. [Rom. 1:16, Heb. 4:12]

THE WORKMEN who are to preach the Word and administer the Sacraments are the ministers. They must be properly called and ordained by the Church. [Act 14:23, Tit. 1:5] In the New Testament all pastors are called elders or bishops. It was only at a later period that the office of a bishop was made superior to that of elder, pastor or minister. The office of an apostle was a separate and higher office. The apostles were the witnesses of Christ's redemption, and possessed miraculous powers. They have no successors. Ministers are the ambassadors of Christ, beseeching men to be reconciled to God. [II Cor. 5:20+] Christ speaks through them. He who hears them, hears Christ; he who despises them, despises Christ. [Luke 10:16] If a minister should happen to be a hypocrite, his official acts, such as baptisms and the like, would still be valid. [II Tim. 2:13] Deacons [Acts 6:1-6] are officers whose duty it is to assist the pastor, and to look after the temporal interests of the congregation. Deaconesses [Rom.16:1] are consecrated to the work of love and mercy, and minister to the sick, the needy, the neglected, the ignorant, the fallen, and the friendless.

THE VARIOUS CHURCHES.

While the Church, in the strict sense of the word, is the "communion of saints" and therefore one, yet outwardly it has become divided, in the course of time, into many different churches, denominations, and sects. It contains Four Great Branches: The Greek Catholic Church; The Roman Catholic Church; The Evangelical Lutheran Church; and The Reformed Churches, comprising a great number of denominations and sects. The Lutheran Church and the Reformed Churches are called Protestant. (For the names and relations of various branches of the Church, see the accompanying Diagram, on page 106.)

THE EVANGELICAL LUTHERAN CHURCH.

The Evangelical Lutheran Church is in reality the old original Church which came into existence on the day of Pentecost. Luther simply threw out the errors which had crept into the Church during the course of the centuries, and held fast the doctrines taught in God's Word. As a separate and distinct Church, the Lutheran Church dates from the year 1530, when the Augsburg Confession was read before the emperor and diet of the German Empire.[5] Her doctrines are laid down in her six Confessions, contained in the Book of Concord.

[Footnote 5: Since a particular Church is no older than her distinctive confession, the Lutheran Church is more than thirty years older than the Roman Catholic Church; for the Augsburg Confession was adopted in 1530, while the Canons and Decrees of the Council of Trent, which are the Confession of the Roman Catholic Church, were not completed until 1563. The ecumenical creeds are accepted by both Churches, and therefore prove nothing as regards their relative age.]

THE CHURCH OF THE PURE GOSPEL. The Lutheran Church receives the Holy Scriptures of the Old and New Testaments as the only rule and standard of religious teaching. The Roman Catholic Church accepts the tradition of the Church as of equal authority with the Holy Scriptures.

The Lutheran Church teaches the great central doctrine of the Gospel, that we are saved by faith alone without works. The Roman Catholic Church teaches that we are justified by faith and works.

The Lutheran Church abides by the teachings of Scripture even when she cannot understand them. The other Protestant Churches explain away and reject some teachings of Scripture because they cannot understand them.

HER NAME. The name Lutheran was first given to our Church by her enemies. But she accepted it, because she believes the doctrines which Luther taught. The name which she chose for herself is Evangelical (true to the Gospel). She is now known by both names taken together, Evangelical Lutheran.

WHERE FOUND. The Lutheran Church is found in nearly all parts of the world, especially in Germany, Scandinavia, and the United States. In 1905 she numbered over 73 million baptized members, or practically as many as all the other Protestant Churches taken together. In the United States she has almost two million confirmed members (statistics for 1906), and ranks third in size among the Protestant Churches of the country.

IN AMERICA. The Lutheran Church in North America comprises the following general bodies: The General Synod, organized in 1821; the General Council, organized in 1867; the Synodical Conference, organized in 1872; the United Synod South, organized in 1886. To these general bodies there belong various synods. There are also a number of Independent Synods which are not connected with any general body. Synods are often subdivided into Conferences.

HER WORK. The Lutheran Church, like the Church in general, is to make disciples (Christians) of men. She is all the more bound to do her work, because she is the Church of the Pure Gospel. Her work is done in local congregations, in Home Missions, Foreign Missions, Inner Missions, and in maintaining the necessary institutions of learning (colleges, seminaries, etc.) and of mercy (orphanages, asylums, hospitals).

DUTIES OF HER MEMBERS. It is the duty of her members to lead a Christian life, to be loyal to their own Church, and to co-operate heartily in all her local and general work, for the glory of God and the salvation of immortal souls.

QUESTIONS.—1. What is the Christian Church? 2. Why do we call it the Workmanship of the Holy Ghost? 3. When was it founded? 4. Is the Church visible or invisible? 5. What are the marks of the Church? 6. Why is the Christian Church one? 7. Why is the Church called Holy, Christian, Catholic? 8. What is meant by the Church Militant and the Church Triumphant? 9. What use does the Holy Spirit make of the Church? 10. What are the means which the Church uses for its work? 11. Who are the Church's workmen, and what is their work? 12. Name the four great branches of the Christian Church? 13. How old is the Lutheran Church? 14. What three fundamental principles characterize the Lutheran Church? 15. Explain how the Lutheran Church got its name. 16. Where is the Lutheran Church found? 17. How large is it? 18. Name the General Bodies of the Lutheran Church in North America. 19. Describe the work of the Lutheran Church? 20. What are the duties of her members?

SCRIPTURE VERSES.—Matt. 16:18. Upon this rock I will build my church; and the gates of hell shall not prevail against it.

II Tim. 2:19. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

John 10:14. I am the good shepherd, and know my sheep, and am known of mine.

Eph. 1:22, 23. And hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all.

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.

Rom. 1:16. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth.

Heb. 4:12. For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of sold and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

II Cor, 5:20. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.

READING.—The Church at Jerusalem, Acts 2:41-47.



CHAPTER XXII.

THE HOLY GHOST.

IV. THE FRUITS OF HIS WORK.

The Forgiveness of Sins; the Resurrection of the Body; and the Life Everlasting.

The fruits of the Holy Spirit's work in us are: 1. The Forgiveness of Sins. 2. The Resurrection of the Body and the Life Everlasting.

1. THE FORGIVENESS OF SINS has been acquired for me by my Saviour Jesus Christ; [I John 1:7+] but it is made mine by the Holy Ghost, who has brought me to faith and preserved me in it. For it is through faith that I obtain forgiveness. [Rom 5:1]

IN WHICH CHRISTIAN CHURCH. The forgiveness of sins is made mine in the Church through the Word of God and the Sacraments. Faith takes hold of and clings to the promises therein given. Special assurance of forgiveness is also given in Confession and Absolution.

HE DAILY FORGIVES ABUNDANTLY ALL MY SINS. Even if I am a sincere Christian, I am an imperfect and sinful creature, and I need God's forgiveness every day. [I John 1:8, 9, Rom. 7:18-25] By keeping me in a state of repentance and faith, the Holy Spirit secures to me the continuous forgiveness of all my sins. The Christian's life is a daily repentance and a daily believing that God for Christ's sake graciously pardons all our transgressions and shortcomings. [Luke 11:3, 4, Rom 8:32+]

AND THE SINS OF ALL BELIEVERS. All who lead a life of daily repentance and faith are daily and abundantly forgiven.

2. THE RESURRECTION OF THE BODY AND THE LIFE EVERLASTING. The work of the Holy Spirit in me will not be completed until the last day.

HE WILL RAISE UP ME AND ALL THE DEAD AT THE LAST DAY. The bodies of all men shall be raised from the dead and re-united with the souls from which they were parted at death. [John 5:28, 29+, Acts 24:15+] These bodies will be essentially the same which we had on earth, but they will be immortal and incorruptible. [I Cor. 15:42] The bodies of the believers will be endowed with new and glorious properties, like the body of Christ after His resurrection. [I Cor. 15:42-44, Phil. 3:21+] They will be fit tabernacles for the glorified souls to inhabit through all eternity. They will be spiritual bodies, freed from all the imperfections and limitations to which they were subject on earth. The bodies of those believers who are still alive at Christ's second coming shall undergo the same change in a moment, in the twinkling of an eye, at the last trump. [I Cor. 15:51-53]

AND WILL GRANT EVERLASTING LIFE TO ME TO ALL WHO BELIEVE IN CHRIST. [John 3:16] The believers shall then enter upon the full and perfect enjoyment of eternal salvation. [Matt. 25:34] Here we have the forgiveness of sins, but there we shall have life everlasting. The believers shall obtain an eternal inheritance in heaven, [I Pet. 1:4+] and enter upon the enjoyment of a bliss so exalted that we cannot form any adequate conception of it here on earth. There will be differences of glory proportioned to the strength of faith and the zeal in labor manifested on earth. [I Cor 15:41, 42, Luke 19:17-19] But all shall be perfectly happy. They shall be free from sin and from every evil, [Rev. 21:4+] and dwell in the light of God's presence forever. [I Thess. 4:17, John 17:24, Rev. 7:15]

Eternal Death. The impenitent and unbelieving shall be cast into eternal torment, [Matt. 25:41] and shall suffer indescribable pain and misery for ever. [Rev. 14:11] The greater their wickedness and neglected opportunities on earth, the deeper will be their remorse and anguish. [Luke 12:47, 48, Matt. 25:41] Having refused to let the Holy Spirit make them fit for entrance into heaven, [Rev. 21:27, Matt. 7:23] they shall be cast out into the only place for which they are fit, into hell. [Luke 16:23, 24]

QUESTIONS.—1. What are the fruits of the Holy Spirit's work in us? 2. How does the forgiveness of sins become yours? 3. Where is the forgiveness of sins made yours? 4. How do we obtain daily forgiveness? 5. When will the Holy Spirit's work in you be completed? 6. Describe the resurrection of the dead. 7. What is to be said about everlasting life? 8. Why will the impenitent and unbelieving be cast into hell?

SCRIPTURE VERSES.—I John 1:7. The blood of Jesus Christ his Son cleanseth us from all sin.

Rom. 8:32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

John 5:28, 29. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

Acts 24:15. There shall be a resurrection of the dead, both of the just and unjust.

Phil. 3:21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

I Pet. 1:4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.

Rev. 21:4. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

READING.—Christ Judging the World, Matt. 25:31-46.



PART III.

THE LORD'S PRAYER.



CHAPTER XXIII.

PRAYER.

Prayer is the conversation of the believing heart with God. [Ps. 19:14+] It is as necessary for the life of the soul, as breathing is for that of the body. As children of God we must live in communion with Him; and we cannot be Christians without prayer. For this reason God has given us His name to use in prayer, and the Saviour has taught us how to pray in the Lord's Prayer.

To WHOM WE SHOULD PRAY. Our prayers should be addressed to God alone, [Matt. 4:10.] and not to the Virgin Mary, the saints, the angels, or any other creatures.

WHY WE SHOULD PRAY. We should pray, 1. Because we constantly need God's mercy in temporal and spiritual things. 2. Because we owe God our thanks for his many benefits. [Ps. 103, Jas. 1:17] 3. Because God has commanded us to pray. [Matt. 6:9, Matt. 26:41] 4. Because God has promised to hear us. [Matt. 7:7, 8+, Ps. 50:15]

WHEN WE SHOULD PRAY. 1. Always; [Luke 21:36+] that is, our soul should live in constant communion with God, and always be open toward Him. 2. Whenever we feel special need of prayer: in danger, [Matt. 8:25] distress, anxiety, [Matt. 8:25] sickness, [Jas. 5:14, 15] bereavement, sorrow, [Ps. 25:16, 17] temptation, [Matt. 26:41] or when we are burdened with the sense of our guilt. [Luke 18:13.] 3. At fixed times: [Dan. 6:10] every morning and evening, at meal-times; in family worship; [Josh. 24:15+] in church. [Matt. 18:20+]

FOR WHOM WE SHOULD PRAY. 1. For ourselves. 2. For our fellow-Christians. [Eph. 6:18+] 3. For all men: [I Tim. 2:1+] for friends and foes, [Matt. 5:44+] the poor and the rich, the afflicted and the tempted. 4. For the Church. 5. For the State.

OUR PRAYERS SHOULD CONTAIN: 1. Adoration, 2. Thanksgiving. 3. Confession, 4. Petition. 5. Intercession.

THE MANNER. Our prayers should be the sincere utterance of our hearts; otherwise they will be a mere mockery. [Matt. 6:5] They may be in our own words or those of another. It will often be profitable to use the prayers found in good prayer-books or in the Liturgy, and to draw largely from the Psalms, which are a treasury of good and beautiful prayers. We should not lengthen our prayers by vain repetitions, nor repeat the Lord's Prayer or any other prayer a certain number of times as if that were a merit. [Matt. 6:7] Nor should we shorten our prayers through laziness, indifference, and the like. The Lord's Prayer should generally be added to our own prayers as a summary of those things for which we should pray.

THE POSTURE which we assume should indicate reverence to God. We should kneel or stand with folded hands. If we are unable to assume either of these postures, we may pray in any position. We stand in church on Sunday, because it is the day of the Lord's resurrection and a day of joy. We should not sit still in church while others stand, unless we are too weak or ill to stand. Kneeling is an attitude of humiliation, particularly appropriate for the confession of sins.

IN CHRIST'S NAME. We should always pray in Christ's name, and never omit His name to please men or avoid offence; for our prayers are only heard for Christ's sake. We have the promise that whatever we ask in His name will be given to us. [John 16:23] To pray in Christ's name means to pray, 1. As one who trusts in Christ and asks to be heard for His sake. [Eph. 2:18+, Rom. 5:2] 2. As one who prays in Christ's spirit, submitting all things to God's will, and saying with Christ, "Not my will, but Thine, be done." [Matt. 26:29, Matt 6:10]

IN FAITH. We should pray in faith, believing that God will answer our prayer for Jesus' sake. [Jas. 5:16+] If we do not pray in faith, we shall not be heard. [Jas. 1:6, 7]

THE ANSWER TO PRAYER. God always answers the prayer of the believer. Those who ask and receive not, have either asked amiss, [Jas. 4:3] or have not asked in faith. If we ask anything according to His will, He heareth us. [John 5:14+] He answers our prayer, 1. By granting us what we ask, though perhaps after a long delay, by which He tries our faith and patience. 2. He grants us good things instead of the hurtful things for which we ignorantly ask. 3. He gives us strength to bear the burden which we pray to have removed, [II Cor. 12:9] and thus confers a greater blessing than the removal of the burden would be.

QUESTIONS.—1. What is prayer? 2. To whom alone should we pray? 3. Why 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.