CHAPTER XXIX.

FAVORABLE SEASONS, PEACE AND HEALTH, EDUCATION AND HONOR, TRUE FRIENDS,

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

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, "giveus"? 4. Why do we pray "this day"? 5. Why do we sayourdaily 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.

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

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

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

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.

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 aretried, 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

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.

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.

AND GRACIOUSLY TAKE US FROM THIS WORLD OF SORROW TO HIMSELF IN HEAVEN.

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.

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

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.

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 believerindividuallyin the sacraments. My baptism assures me that all the blessings of Christ's redemption are meant forme: and the Lord's Supper assures me that Christ's body and blood were given and shed formefor the remission ofmysins.

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.

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, andmake disciplesof all the nations,baptizingthem into the name of the Father and of the Son and of the Holy Ghost;teachingthem 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 theyshouldbe 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.

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 ismyFather, Christ ismyRedeemer, the Holy Ghost ismySanctifier, and all the benefits of Christ's redemption are offered tome." 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.[13]

[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 hebelievedthe 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.

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

2. THE NEW MAN SHOULD DAILY COME FORTH AND RISE, THAT SHALL LIVE IN THE

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 tocommunicantmembership 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.

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