The Holy Sacraments
t;v
R^ev. Joseph Gwynrv, B.D.
Introduction by
Bishop Benja-min F. Lee.
Copyrighted by the Author
1902
To my Mother
MARGARET JANE GWYNN
and to my Father
JOSHUA GWYNN
who planted in me the principles of manhood
and taught me to work
I most gratiously dedicate
this little book.
INTRODUCTION.
The author of this little work has
launched a small craft upon well sailed
seas. His work doubtless proceeds from
an honest purpose and sincere desire to
enlighten many who would otherwise re¬
main uninformed.
He is evidently aware that every re¬
spectable thought in this book may be
found in many other books. Yet there
is much in contact and' influence. Hun¬
dreds will buy this book because of this
fact, who would never buy any other book
dealing with the same matters.
The book is not written to display
scholarship, yet there is not lacking evi¬
dence of considerable reading, compari¬
son and judgment.
The subject treated is of great im¬
portance. As stated by our author, it is
all too lightly borne by thousands of
Christians, that "Sacraments ordained by
Christ are not only badges or tokens of
Christian men's profession, but rather
they are certain signs of grace, and God's
will towards us, by the which he doth
work invisibly in us, and doth not only
quicken, but also strengthens and confirms
our faith in Him.
Very much more than the author has
said 'concerning carelessness, indifference
and disrespect toward the sacraments, is
warranted by facts.
Books might be written on absolute
cleanliness of the hands that minister, ab¬
solute cleanliness of vessels used, table of
service and chancel rail; the unnecessary
use of napkins as covers for the hand
that should be clean (the napkins become
soiled) even at the expense of washing be¬
tween services; tobacco mouthed minis¬
ters, unclean teeth, etc., etc., but, of
course, a booklet cannot treat all elements
of the matter in hand fully.
There are precious promises unrealized,
because of our ignorance and audacity
concerning the holy sacraments ; because
we are "Tews outwardly" only.
B. F. LEE.
PREFACE.
THE HOLY SACRAMENTS.
It may be that a subject so broad and
significant should have a lengthy treat¬
ment, but such is not the purpose of this
little book, as its end may be well attain¬
ed without it.
The apostles recognized two sacra¬
ments as instituted by Christ; with great
joy they celebrated these and made them
obligatory upon all who would accept the
new faith.
The two sacraments are, Baptism and
the Lord's Supper.
That there are other institutions worthy
of being termed sacraments in some sense
of the word, there is but little doubt; but
these two are without a doubt the special
sacraments of the Apostolic Church.
Says Dr. Miley: "A sacrament is a holy
•ordinance instituted by Christ in His
Church, to signify, seal and exhibit unto
6
HOLY SACRAMENTS
those that are within the covenant 'of
grace, the benefits of his mediation; to
strengthen and increase their faith and all
other graces, to oblige them to obedience."
Baptism represents the work of regen¬
eration through the work of the Holy
Spirit as a necessity to salvation.
The Lord's Supper represents the
atonement in the sacrificial death of
Christ, as the only ground of our salva¬
tion.
I have been impressed to write on this
subject because, during my short time of
six years (to this day, July 25, 1902,)
spent in the ministry, I have found no
subject more needed to be set apart with
special emphasis than this.
The real import of these sacraments is
overlooked even by most Christians. In¬
deed, the masses, even the reading class,
know but little about them save what
they learni from their short ceremonies.
It is more than possible that nothing
serves more to make weak Christians
than a lack of the proper knowledge of the
HOLY SACRAMENTS-
7
Christian Sacraments, which are, in¬
deed, the very best means of grace.
I write this little book for the set pur¬
pose of strengthening' Christian Char¬
acter.
8
BAPTISM
BAPTISM.
The Scripture Record—Baptism From
Heaven.
Matt. 3 :i-i2.
The Preaching of John the Baptist.
1 In those days came John the Baptist,
preaching in the wilderness of Judea,
2 And saying, Repent ye: for the king¬
dom of heaven is at hand.
.3 For this is he that was spoken of by
the prophet Esaias, saying, The voice of
one crying in the wilderness, Prepare ye
the way of the Lord, make his paths
straight.
4 And the same John had his raiment of
camel's hair, and a leathern girdle about his
loins; and his meat was locusts and wild
lioney.
5 Then went out to him Jerusalem, and
all Judea, and all the region round about
Jordan,
BAPTISM
9
6 And were baptized of him in Jordan,
confessing their sins.
7 But when he saw many of the Phari¬
sees and Sadducees come to his baptism,
he said unto them, O generation of vipers,
who hath warned you to flee from the
wrath to come?
8 Bring forth therefore fruits meet for
repentance:
9 And think not to say within yourselves,
We have Abraham to our father; for I say
unto you, that God is able of these stones
to raise up children unto Abraham.
10 And now also the axe is laid unto the
root of the trees ; therefore every tree which
bringeth not forth good fruit is hewn down,
and cast into the fire.
ill indeed baptize you with water unto
repentance: but he that cometh after me is
mightier than I, whose shoes I am not
worthy to bear: he shall baptize you with
the Holy Ghost, and zvith fire:
12 Whose fan is in his hand, and he will
thoroughly purge his floor, and gather his
wheat into the garner; but he will burn up
IO
BAPTISM
the chaff with unquenchable fire.
MATT. 21 '.23-2J
23 And when he was come into the tem¬
ple, the chief priests and the elders of the
people came unto him as he was teaching,
and said, By what authority doest thou
these things? and who gave thee this au¬
thority ?
24 And Jesus answered and said unto
them, I also will ask you one thing, which
if ye tell me, I in like wise will tell you by
what authority I do these things.
25 The baptism of John, whence was it ?
from heaven, or of men ? And they reason¬
ed with themselves, saying, If we shall say.
From heaven; he will say unto us, Why did'
ye not then believe him?
26 But if we shall say, Of men; we fear
the people; for all hold John as a prophet.
27 And they answered Jesus, and said,.
We cannot tell. And he said unto them,
Neither tell I you by what authority I do
these things.
Mark I I 127-33
27 And they coine again to J erusalem;
baptism
ii
and as he was walking in the temple, there-
come to him the chief priests, and the
scribes, and the elders,
28 And say unto him, By what authority
doest thou these things ? and who gave thee
this authority to do these thingS?
29 And Jesus answered and said untO'
them, I will also ask of you one question,
and answer me, and I will tell you by what
authority I do these things.
30 The baptism of John, was it from
heaven, or of men ? answer me.
31 And they reasoned with themselves,
saying, If we shall say, From heaven; he
will say, Why then did ye not believe him ?
32 But if we shall say, Of men; they
feared the people: for all men counted
John, that he was a prophet indeed.
33 And they answered and said unto
Jesus, We cannot tell. And Jesus answer¬
ing saith unto them, Neither do I tell you.
by what authority I do these things.
Luke 3:21, 22
21 Now when all the people were bap¬
tized, it came to pass, that Jesus also being
12
baptism
baptized, and praying-, the heaven was
opened,
22 And the Holy Ghost descended in a
bodily shape like a dove upon him, and a
voice came from heaven, which said, Thou
art my beloved Son; in thee I am well
pleased.
Luke 20:1-8.
1 And it came to pass, that 011 one of
those days, as he taught the people in the
temple, and preached the gospel, the chief
priests and the scribes came upon him with
the elders.
2 And spake unto him, saying, Tell us
by what authority doest thou these things?
or who is he that gave thee this authority?
3 And he answered and said unto them,
I will also ask you one thing; and answer
me :
4 The baptism of John, was it from
heaven, or of men?
5 And they reasoned with themselves,
saying, If we shall say, From heaven; he
will say, Why then believed ye him not?
6 But and if we say, Of men; all the
baptism
13
people will stone us: for they be persuaded
that John was a prophet.
7 And they answered, that they could not
tell whence it zvas.
8 And Jesus said unto them, Neither tell
I you by what authority I do these things.
BAPTISM BY JOHN.
Matt. 3:13-17.
13 Then cometh Jesus from Galilee to
Jordan unto John, to be baptized of him.
14 But John forbade him, saying, I have
need to be baptized of thee, and comest
thou to me?
15 And Jesus answering said unto him,
Suffer it to be so now for thus it becometh
us to fulfill all righteousness. Then he suf¬
fered him.
16 And Jesus, when he was baptized,
went up straightway out of the water: and,
lo, the heavens were opened unto him, and
he saw the Spirit of God descending like a
dove, and lighting upon him:
17 And lo a voice from heaven, saying,
14
BAPTISM
This is my beloved Son, in whom I am well
pleased.
Mark 1:9-11.
9 And it came to pass in those days, that
Jesus came from Nazareth of Galilee, and
was baptized of John in Jordan,
10 And straightway coming up out of
the water, he saw the heavens opened, and
the Spirit like a dove descending upon him:
11 And there came a voice from heaven,
saying, Thou art my beloved Son, in whom
I am well pleased.
c^:
BAPTISM
15
BAPTISM.
Baptism From Heaven.
SCRIPTURE RECORD.
Matt. 3:12; 21:23-27, (6 vs.).
Mark 11:27-33 (7 vs.).
Luke 20:1-8; 3:21, 22. (10 vs.)
BAPTISM BY JOHN.
Matt. 3:13-17, (5 vs.)
Mark 1:9-11 (3 vs.).
WHAT IT IS.
Baptism is the holy institution ordain¬
ed by the Lord to the end that all good
people might thereby openly and out¬
wardly signify their inward purity and
be happily admitted' into Christ's king¬
dom.
i6
BAPTISM
ITS ORIGIN.
Baptism, in the sense of the present
use of the term, had its origin at the
very beginning of the Christian era.
John's baptism was indeed the initia¬
tory act to all who confessed their sins
and believed in the Christ. From where
did John get the idea? The most com¬
mon and most natural theory is that
John's baptism was rooted in. the Old
Testament idea of purification. Num.
8:7; also Ezekiel 36:25. "Then will I
sprinkle clean water upon you and you
shall be clean: from all your filthiness
and from all your idols, will I cleanse
you."
John's baptism was not a pattern of
Christ's, nor vice versa; but both have
their common; root in the Old Testa¬
ment cleansing.
ITS CONTINUANCE.
That this sacrament is to be contin¬
ued is a truth of the Scriptures. Christ
BAPTISM
17
commanded His apostles to "Go ye there¬
fore, and make disciples of all nations,,
baptizing them in the name of the Father,,
and of the Son. and of the Holy Ghost.'"
In obedience to this command' have His
disciples labored until this day.
On the day of Pentecost after His dis¬
ciples were fully equipped.for their work,
about three thousand souls received His
word and were "baptized," Acts 2:4.
Such was the beginning of Christian bap¬
tism after the ascension of Christ.
It is supposed that persons from every
nation shared in this baptismal blessing.
Let some, at least, from every nation,
tribe and sect hail with joy the same bless¬
ing of the present day.
ITS NECESSITY..
It would' not be safe to place baptism
on a level with the new birth and. declare
that it is absolutely impossible for one
to enter heaven, without it; but that it is
BAPTISM.
a necessity with very few excusable con¬
ditions, there is no doubt.
St. Mark 16:16, "He that believeth and
Is baptized shall be saved; but he that
believeth not shall be damned." In this
verse Christ tells the conditions of man's
salvation. "Belief" and "Baptism" arc
plainly given in the first part of this verse,
as necessary to salvation. In the last
clause of this verse Baptism is omitted,
but simply on the ground that Belief is
the first step and if it be not taken the
second, which is baptism, would not be in
order.
< )n the day of Pentecost when the peo¬
ple appealed to Peter to know what they
should do, he told them to "Repent and
be Baptized every one of you." Let the
above Scripture quotations suffice to show
lhat whether baptism is necessary or not
it is a Scriptural requirement in order to
salvation; and, he who would go to heav¬
en by way of these Scriptures must be
BAPTISM
19
"baptized not only with the Holy Ghost
but also with water.
Of course it is not the water that saves,
but it is by doing the will of God that we
are saved1—surely no one would say that
baptism is other than the special order of
God. In short, baptism may be excused
only in cases where the will is good and
favorable, but the act impossible, or at
least impractical; and even this liberty
is not directly biblical.
THE MINISTRANTS.
The right to perform this ceremony
was given by Christ to His apostlesi; but
it was soon performed by others who were
consecrated and set apart for special work
in Christ's Church. Acts 8:12,38.
During the second century it was re¬
garded as a special function of the Bishop.
Presbyters and deacons performed the rite
only by express permission from the
Bishop.
In case of extreme necessity a presby-
20
BAPTISM
ter, deacon, layman, or even a heretic
was allowed to perform the rite. This
was due to the fact that baptism was con¬
sidered to be absolutely necessary to sal¬
vation.
It appears that there was more im¬
portance attached to the fact that the rite
should be performed than there was to
the kind of person that should perform it.
The performance of baptism by others
than duly constituted' ministers, accord¬
ing to the order of their church code, is
not allowed now, except in cases of ex¬
treme demand, and where the presence
of a duly constituted minister is impos¬
sible.
Yet it is fair and right that more stress
should be laid on the fact that every per-
*
son should be baptized, than upon the fact
that a bishop, elder or deacon should do it.
While baptizing should be left in the
hands of the pure ministering servants,
still the only absolute requirement should
BAPTISM
21
be that of a spotless Christian character.
He who would baptize must stand in the
very gate-way of heaven and welcome-
spotless souls into Christ's eternal King¬
dom.
THE CEREMONY.
Trine baptism was probably practiced
in the early Apostolic Church.
By trine baptism is meant to dip, pour,
or sprinkle three times, once in the name
of the Father, once in the name of the
Son, and once in the name of the Holy
Ghost; the same being necessary to com¬
plete a single ceremony.
In the seventh century, 633, A. D., to
■escape a certain heresy, it was found best
to adopt the present ceremony, a single
dip, pour, or sprinkle, but in the name
of the three Persons of the God-Head.
This being fully valid.
Of the ceremony used by John we have
little or no history, save that he baptized
■"With water unto repentance." Matt.
22
BAPTISM
3:11. And that they "Were baptized of
him in Jordan, confessing their sins."*
Matt. 3:6.
Baptizing in the name of the three per¬
sons of the Holy Trinity is the ceremony
given by Christ in the great apostolic
commission. Matt. 28119, 20.
However, it is certain from Matt. 3:13-
17, that John's baptism was in the name
of the Lord, but just what construction
he placed upon his words is not given in
the Gospel record on baptism.
From the above it is clear that the pres¬
ent ceremony of the Methodist Discipline,
with its prayers, Scripture admonitions,,
and blessed instruction is quite in keep¬
ing with both the baptism of John and of
the apostles, thus they all have one and
the same end in view.
SUBJECTS FOR BAPTISM.
The first subjects baptized were of
adult age.
There is no direct Scripture text which
BAPTISM
23
positively affirms that children or infants
were baptized during the days of the
apostles; still the Scriptures make men¬
tion of the baptism of households as in
the cases of "Lydia" and the "Jailer."
Aristotle defines household to mean
master and servant, husband and wife,
father and children. Hence, the baptism
of households implies the baptism of chil¬
dren. Moreover, the relation of circum¬
cision, which applied to children even of
only a few days old, to Christian bap¬
tism, the universal benefit of Christ's
Kingdom, the recognition of young chil¬
dren as objects of His special favor, af'
ford reasonable presumption that the
children of Christian parents were consid¬
ered by the apostolic church as fit sub¬
jects for baptism.
During a period prior to the fourth
century the line was drawn quite tight
so as to only admit the baptism of such
children as were of Christian parents..
24
BAPTISM
But, during- the fourth century the church
"became more liberal on this subject, and
'infant baptism in general became unques¬
tioned.
Christ said, "Suffer little children to
come unto me, and forbid them not, for
of such is the Kingdom of God." "And
He took them up in His arms, put His
hands upon them and blessed them."
Matt. 10:14,
Surely, since Christ assures us that
children are such as is the kingdom of
heaven, and recognized them as such by
taking them up in His: own arms and
"blessing them, there ought to be no one
-who would dare say that they are not fit
subjects for baptism, which is the out-
■\vard sign of the inward purity, and of
the .admittance 'into Christ's Kingdom.
Certainly, it is a sin to allow a <_nild
to grow out of its natural innocency with¬
out openly and outwardly giving it into
.the hands .of Christ and His church,
BAPTISM
25
"which "is done in baptism. Some may say,
if the child is so innocent, Christ will ac¬
cept it anyhow, baptized or not. But to
.all such let it be said, what Christ will
*do because of His unbounded love is not
our business. Duty is ours.
We should do what He would have us
'do. Give the children to Christ, instead
-of having- Him to take them from us, as
is the case when. He takes one unbap-
tized.
In plainer terms, the wilful failure to
■openly give the children to. Christ is
nothing more than openly giving them
to the devil. Too many allow their chil-
•dren to grow out of innocency into im¬
morality, vice and crime before they at¬
tempt to bring them to Christ. This is
mostly the case on the ground that Ciui-
dren do not know the meaning of bap¬
tism, but it should be remembered that
baptism is not administered because of
knowledge, but because of purity, inno-
26
BAPTISM
cency, and goodness—of such is the king¬
dom of God, who provides and cares for
His own. Let the people give their chil¬
dren to Christ in their innocency, and do
their whole duty, training them for
Christ and He will see to the rest. To let
a child go until he reaches the age of
maturity before giving him to Christ is to
omit the main principle in the trailing of
the child; in other words, it is the same
as turning a bird from the nest of the
cage into the forest for a few years devel¬
opment, expecting to catch it again by and
by, somewhere; a real expectation but
wholly indefinite in its realization. Bet¬
ter keep the bird and train it for what you
wTant it to be—God will give it strength
for every good and necessary purpose.
Much more could be said here, but the
above is truth and ought to be sufficient
to convince the reasonable mind that chil¬
dren are fit subjects for baptism..
BAPTISM
2 T
THE PLEDGE.
(a) The Pledge in general.
(b) The Pledge by adults.
(c) The Pledge for children.
(a) The pledge in general is ultimate¬
ly the same for all.
In order to baptism there always have
been and are now certain requirements
made concerning the person or persons to
be baptized. John's baptism required a
foregoing repentance for sin. The com¬
mon Biblical requirement is that those-
who accept Christian baptism must turn
away from their sins and accept Christ as
their Messiah. Acts 2:38.
To accept Christ is to accept His doc¬
trines, and teachings, and abide by His-
law, being influenced by His Spirit. Such
were the conditions of baptism in the-
Apostolic Church, as applied to adults..
Hence it is clear that the pledge, whether
directly or indirectly made, was of such a
nature as to assure the baptizer that the
28
BAPTISM
baptized is and intends to continue a ser¬
vant of the Lord, a doer of His will. From
the above comes the pledge or promise
required by the church, before baptism.
(b) Of Adults.
In the Methodist church the adult be¬
fore being- baptized, must promise to
"'Renounce the devil and all his works,
and constantly believe God's word, and
obediently keep His commandments." All
this and even more was substantially in¬
cluded in the baptismal requirements of
John and the apostles.
(c) For Little Children.
The principle difference between the
pledge of the youth and that of the old is
that in case of the infant it is made by
the adult as sponsor; the child becoming
responsible for the pledge as soon as he
learns its meaning and importance.
As early as the latter part of the second
century sponsorship was recognized as an
important part of the baptismal require-
BAPTISM
29
ment. They (sponsors) were necessary
as security; in case of children, for their
care and religious training; in case of
adults, for their sound conversion and
genuine Christian character at the time
of their presentation for baptism.
The faith of neither parents nor oth¬
ers, as sponsors, was supposed to save
the person to be baptized.
The pledge in case of adults, in the
Methodist church, is made only by the
party to be baptized; in case of children
the parents or others as sponsors, or both
pledged themselves to be and they are
responsible for the proper Christian train¬
ing of the children. In no case should the
parents or immediate guardians be sup¬
planted by other persons in the sponsor¬
ship. The children become responsible
lor a correct Christian life oniy as they
learn the requirements of the same.
Following is the pledge mad'e for the
children:
3Q
BAPTISM
"Dearly Beloved: Forasmuch as this
child is now presented by you for Chris¬
tian baptism, you must remember that it
is your part and duty to see that he be
taught as soon as he shall be able to
learn, the nature and end of this holy
sacrament. And that he may know these
things the better, you shall call upon him
to give regular attendance upon the ap¬
pointed means of grace, such as the min¬
istry of the Word and the public and
private worship of God ; and further, you
shall provide that he shall read the Holy
Scriptures, and learn the Lord's Prayer,
the Ten Commandments, the Apostles'
Creed, the Catechism, and all other
things which a Christian ought to know
and believe to his soul'si health, in order
that he may be brought up to lead a vir¬
tuous and holy life, remembering always
that baptism doth represent unto us that
inward purity which disposeth us to fol¬
low the example of our Saviour Christ;
BAPTISM
3i
"that as he died and rose again for us, so
should we who are baptized, die unto sin
and rise again unto righteousness, con¬
tinually mortifying all corrupt affections,
and daily proceeding in all virtue and
godliness."
The parents, or sponsors, being asked
"Do you therefore solemnly engage to
fulfill these duties, so far as it lieth in your
power, the Lord being your helper?" They
respond, "We do."
Sad to say, in some cases ministers run
through this part of the ceremony, or even
reglect it altogether. And too often is
the pledge either forgotten or overlooked
by subjects or sponsors and thousands of
children who have been baptized grey up
to the age of accountability without even
certain knowledge of the fact that they
have been baptized; and, without other
than a natural idea of the Ten Command-
.ments, the Apostles' Creed, and many
32
BAPTISM
other requirements necessary to a correct
Christian life.
Oh, that the world would know and
feel that God wants1 well consecrated
young workers in His church—even in¬
fants meet His demand.
THE MODE.
No mode whatever is directly given in
the New Testament.
That there are three modes which were
or may have been practiced in apostolic
times, there is no doubt in the unbiased
mind; viz., immersion, pouring and
sprinkling. The last two of these are dis
carded by many who claim that the only
correct mode is by immersion.
Baptism is the outgrowth of the Old
Testament ceremonial cleansing, in which
both immersion and affusion, were prac¬
ticed. Why then, are both not proper in
baptism?
The original words, that is, the Greek
words, especially concerned in this ques-
BAPTISM
33
tion are bapto, and baptizo. Upon these
words the immersionist relies most to
prove his doctrine, claiming that they
mean only immersion. But it must
be considered that Greek words at
length receive new meanings in their bib¬
lical use, and that the same word may
have several shades of differences in its
meaning. Thus, as a matter of words,
there is nothing certain established here.
The use of the above words in Lev.
T4:5, 6, concerning the cleansing of the
leper, will not allow them to mean im¬
mersion only. "And the priest shall com¬
mand that one of the birds be killed in
an earthen vessel over running water. As
for the living bird he shall take it, and
the cedar wood, and the scarlet, and the
hyssop, and dip, bapsi them and the living
bird in the blood of the bird that was killed
over the running water." It is impossible
to immerse all of these things in the blood
of a single bird.
34
BAP1 ISM.
The same words are commonly used in
the Scriptures when referring to the
washing of hands, feet, dishes, dinner-
pots, tabls, etc. Immersion in such cases
is not necessary and often impractical, and
is wholly contrary to common usag'e.
John baptized in, en, Jordan; and
some claim that this means that he im¬
mersed ; but, by the Greek word, en, is trans¬
lated, at, by, or with, as well as in, so im¬
mersion is not the necessary meaning
here.
From a numerical standpoint it was
wholly impossible for John to have bap¬
tized only by immersion. It is supposed
by the best of authority that there were
not less than two or three millions of peo¬
ple in Judea "And the region round about
Jordan/' and the Scriptures teach us that
at least the greater part of these went
out unto John and were baptized in Jor¬
dan. Now if he baptized even as many as
one hundred and fifty thousand, having,
BAPTISM
35
as he could reasonably have had, only
about 250 days in all for that work, it
would require him to have immersed 600
persons in each day, or 60 persons per hour,
(allowing ten hours to the day) which is
an impossibility, supposing the work to be
done with any decency whatever; besides
this, the physical strength necessary thereto
evidently was lacking.
On the other hand it is quite reasonable
to think that he baptized many together,
as did Moses when he sprinkled the as¬
sembled people. Exod. 24:8.
The baptizing on the day of Pentecost
could not have been by immersioni, be¬
cause there was no convenient place for
such, and neither was there time enough,
for each apostle would have had to im¬
merse about 250 persons, besides have
had the necessary conversation with each,
in order, to be sure that they were fit
subjects for baptism. How could all this
be done by immersion in one day ? If full
36
BAPTISM
twelve hours had been used in baptizing
alone it would have allowed only about
three minutes for the necessary conversa¬
tion, and immersion of each person, which
is unreasonable.
The important question, however, is not
what mode of baptism was and is used,
but that the rite was and is performed
with water, and that the souls were and
are converted and' living in Christ before
being baptized. Still it is note worthy
that the frescos, inscriptions1, and sculp¬
tures of the early Christian Church in no
case give evidence that baptism was by
immersion.
The earliest fresco is that found on the
wall in the crypt of Santo Lucino, in the
catacombs of San Calisto, Rome. This,
almost without exception, is recognized
as the last part of the baptism of Christ.
The picture represents Christ as standing
in water about his knees, and John as
standing on the shore, extending his
BAPTISM
37
hands to him, as though Christ had been
baptized by John pouring water upon
him, and John was now in the act of help¬
ing him up from the river.
Yet it is safe to accept either of the
three ways as valid.
THE SACREDNESS OF BAPTISM.
The sacredness of anything can best
be determined by what it implies, or
by that with which it is connect¬
ed. Almost at once, when the word bap¬
tism is mentioned, does the mind of the
Bible reader run back to the voice of one
"Crying in the wilderness, saying repent
ye : for the kingdom of heaven is at hand."
And ini connection with this is associated
the baptism of Christ, the Only Begot¬
ten Son of God, the Saviour of the world,
who was baptized of John that he might
fulfill all righteousness. Matt. 3:15.
Then follows the recognition of His
baptism by our Heavenly Father, and the
Spirit of God descending upon Him, "And
38
BAPTISM
lo a voice from heaven saying-, thou art
my beloved Son in whom I am well pleas¬
ed." If baptism is the leading feature in
occasions so sacred as these, how sacred
must it be? Let him be ashamed, who
ould speak of baptism in a light manner .
as many do. The occasion is too sacred
for play.
It bearsi the sanction of God and all
heaven, and is accepted and recommend¬
ed, and commanded by Jesus Christ for
Himself and all his followers. Amen.
EUCHARIST
59
EUCHARIST.
The Scripture Record. The Institution,
MATT. 26:21-30.
21 And as they did eat, he said, Verily
I say unto you, that one of you shall betray
me.
22 And they were exceedingly sorrow¬
ful, and began every one of them to say
unto him, Lord, is it I?
23 And he answered and said, He that
dippeth his hand with me in the dish, the
same shall betray me.
24 The Son of man goeth as it is written
of him: but woe unto that man by whom
the Son of man is betrayed! it had been
good for that man if he had not been born.
25 Then Judas, which betrayed him, an¬
swered and said, Master, is it I? He said
unto him, Thou hast said.
26 And as they were eating, Jesus took
4°
EUCHARIST
bread, and blessed it, and brake it, and gave
it to the disciples, and said, Take, eat; this
is my body.
27 And he took the cup, and gave thanks,
and gave it to them, saying, Drink ye all of
it;
28 For this is my blood of the new tes¬
tament, which is shed for many for the re¬
mission of sins.
29 But I say unto you, I will not diink
henceforth of this fruit of the vine, until
that day when I drink it new with you in
my Father's kingdom.
30 And when they had sung a hymn,
they went out into the mount of Olives.
Mark 14:18-26.
38 And as they sat and did eat, Jesus
said, Verily I say unto you, One of you
which eateth with me shall betray me.
19 And they began to be sorrowful, and
to say unto him one by one, Is it I? and
another said, Is it I?
20 And he answered and said unto them,
It is one of the twelve, that dippeth with
me in the dish.
eucharist
41
21 The Son of man indeed goeth, as it is
written of him; but woe to that man by
whom the Son of man is betrayed! good
were it for that man if he had never been
born.
22 And as they did eat, Jesus took bread,
and blessed, and brake it, and gave to them,
and said, take, eat; this is my body.
23 And he took* the cup, and when he
had given thanks, he gave it to them: and
they all drank of it.
24 And he said unto them, This is my
blood of the new testament, which is shed
for many.
25 Verily I say unto you, I will drink no
more of the fruit of the vine, until that
day that I drink it new in the kingdom of
God.
26 And when they had sung a hymn,
they went out into the mount of Olives.
Luke 22:15-23.
15 And he said unto them, With desire
I have desired to eat this passover with
you before I suffer:
16 For I say unto you, I will not any
42
EUCHARIST
more eat thereof, until it be fulfilled in the
kingdom of God.
17 And he took the cup, and gave
thanks, and said, Take this, and divide it
among yourselves:
18 For I say unto you, I will not drink
of the fruit of the vine, until the kingdom
of God shall come,
19 And he took bread, and gave thanks,
and brake it, and gave unto them, saying,
This is my body which is given for you;
this do in remembrance of me.
20 Likewise also the cup after supper,
saying, This cup is the new testament in
my blood, which is shed for you.
21 But, behold, the hand of him that
betrayeth me is with me on the table.
22 And truly the Son of man goeth, as
it was determined: but woe unto that
man by whom he is betrayed!
23 And they began to inquire among
themselves, which of them it was that.
should do this thing.
EUCHARIST
43-
John 13:21-30.
21 When Jesus had thus said, he was
troubled in spirit, and testified, and said,
Verily, verily, I say unto you, that one 6f
you shall betray me.
22 Then the disciples looked one on
another, doubting of whom he spake.
23 Now, there was leaning on Jesus'
bosom one of his disciples, whom Jesus
loved.
24 Simon Peter therefore beckoned to
him, that he should ask who it should be
of whom he spake.
25 He then lying on Jesus' breast saith
unto him, Lord, who is it?
26 Jesus answered, He it is, to whom I
shall give a sop, when I have dipped it_
And when he had dipped the sop, he gave
it to Judas Iscariot, the son of Simon.
27 And after the sop Satan entered into
him. Then said Jesus unto- him, That
thou doest, do quickly.
28 Now no man at the table knew for
what intent he spake this unto him.
44
EUCHARIST
29 For some of them thought, because
Judas had the bag, that Jesus had said
unto him, Buy those things that we have
need of against the feast; or, that he
should give something to the poor.
30 He then, having received the sop,
^went immediately out; and it was night.
HOLY EUCHARIST
45
THE HOLY EUCHARIST.
PREFACE.
By Eucharist is meant the Lord's Sup¬
per. The term is from the Greek verb
encharisteo, meaning to graitfy, to do some¬
thing to please another, to give thanks to
God, to render praise to God, etc. It also
harmonizes quite nicely with the Greek verb
culogeo, meaning to bless, to praise, to favor,
to glorify, etc.
In instituting this holy sacrament, Jesus
used either or both of these words when
asking the blessing, and when giving
thanks. And, to-day, in these words are
found the very life and spirit of our
Lord's Supper.
46
HOLY EUCHARIST
WHAT IT IS.
The Eucharist is a means of grace in¬
stituted by our Lord and Saviour Jesus
Christ, and in .which are consecrated,
eaten and drunken the following ele¬
ments respectively, in remembrance of
our Lord and Saviour Jesus Christ.
THE ELEMENTS.
(a) Unleavened bread—not light bread,
cake or any kind of bread that has been
depraved or changed from the natural
quality by means of a sour dough or its
equivalent—but simply flour or meal mix¬
ed with a proper amount of salt and water
and fitly baked.
(b) Grape wine—not unfermented
wine, as some say; because there is and
can be no such thing—until it starts to
ferment it is simply juice.
HOI/Y EUCHARIST
47
Th-ere was no special preparation made
Tor this most sacred occasion. Christ sim¬
ply used two of the elements which were
■common to the regular passover in which
they were just previously engaged, and
which elements were suitable for His pur¬
pose, unleavened bread, and wine.
It is conceded that the preserving of
juice unfermented was unknown in that
day. Common to the passover of that
day were four or five cups of red wine
mixed with water, perhaps about two-
thirds water, and one of wine. Such was
the wine used by our Lord in instituting
the Lord's Supper.
Neither transubstantiation nor consub-
stantiation plays any part in this means of
grace. Such would change its very nature
from that of faith to that of realization.
ITS PURPOSE.
The general passover before the days
of Christ was perhaps the most sacred oc¬
casion celebrated. It was the occasion
43
HOLY EUCHARIST
on which were used the cup of conse¬
cration, the cup of blessing, and the cup
of joy; and on which the Psalms of praise
were sung. It was indeed Glory to God
in the highest. But, in Christ's last pass-
over, he purposed to raise the pinnacle
even higher yet; and at the withdrawal
of Judas: John 13:31-35, Christ broke
forth in words as follows: "Now is the
Son of mani glorified and God is glorified
in Him, etc." Then followed at once the
instituting of the Lord's Supper, Himself
being the celebrant, proclaimer, or ad¬
minister of this part of the feast.
The elements were consecrated by
Jesus Himself that they might be remind¬
ers indeed, of His trials, His death, and
His glories which were soon, to follow.
The giving of sight to the blind, the cast¬
ing out of devils, the feeding of the five
thousand, and the raising of the dead all
stand subordinate to> the institution of
the Holy Eucharist.
BAPTISM
49
How great was the purposed effect?
Who but the participants alone could tell
its actual effect? Were they not in obed¬
ience to the very law of nature drawn?
nearer to Christ thereby? Surely their
very hearts must have burned within
them, as He gave the bread to them, "say¬
ing this is my body," with the under¬
standing that it, His body, was to be
broken for them; and as He gave the cup
to them, saying, "This is my blood," with,
the understanding that it, His blood, was
soon to be spilled for them; and follow¬
ing this He said, "I will drink no- more
of the fruit of the vine, until that day
that I drink it new in the Kingdom of
God." He was to them even as He is to
us, a Friend, a Brother, and a Saviour.
Surely when- they had eaten and drunken,,
their love perfecting, their faith increas¬
ing, and their vows renewing,, they could
not help but say, as they Journeyed with
Him, "Though all men shall, be offended
5°
BAPTISM.
because of Thee, yet will (we) never be
offended." They each declared a vow un¬
to life or death, saying, "Though I should
die with Thee," yet "will I not deny
Thee." Matt. 26:33; Mark 14:31.
The purposed end of the Holy Euchar¬
ist stands the «.me to-day as in the days
of Christ.
ITS CONTINUANCE.
The continuance of this means of grace
is sufficiently implied in Paul's first letter
to the Cor. 11:26; also, Luke'22:19, "For
as often as ye eat this bread, and drink
this cup, ye do show the Lord's death
until He comesalso, "Do this in remem-
berance of me."
THE ADMINISTRATION.
The administration should be done by
duly consecrated disciples of Christ, the
ministering servants.
It is not a planting of the seed, but it is
indeed a cultivating of the plant, strength¬
ening of the Christian.
BAPTISM
51
On an occasion so Holy and so sacred
the ministering servants should be careful
and exact, speaking the right word in the
right place, at the right time, and' apply
it to the right thing. All other acts con¬
nected with the holy ceremony should be
done accordingly.
The elements should be called by their
Christ given names, "Body and Blood,"
and not emblems, signs, symbols, etc., be¬
cause they are simply consecrated bread
and wine, figuratively called Body and
Blood to recall to our memory the body
and blood of Christ which were broken
and shed for us all.
THE CELEBRATION.
Among the many questions, which arise
regarding the celebration of the Holy
Eucharist are the following: 1. What
time should it be celebrated? 2. At what
place should it be celebrated? 3. How
often should it be celebrated? 4. Who
should participate therein?
52
BAPTISM
As to the first two of these questions
we are left wholly to our own best Chris¬
tian judgment, having no direct command
from Christ touching there upon.
The third question is sufficiently an¬
swered in the Scriptur. s to assure us that
the celebration should not be an every¬
day occasion; neither should it be too sel¬
dom. "As often as ye eat this bread and
drink this cup ye do show the Lord's
death until He comes." From this it is
clear that the celebration is intended to
be at periods somewhat separated, at
least.
Inasmuch as the Eucharist is an out¬
growth and an elevation of the old Pass¬
over Feast, it does seem that there should
be more uniformity as to the periods of its
celebration. That there should be definite
dates set and kept as far as possible, by
the entire Christian world, or at least, by
the churches of its respective denomina¬
tions, seems perfectly in order.
BAPTISM
53
It should be remembered that Christ
•celebrated this means of grace at a time
when His entire body of true officials were
present to partake thereof. It is not
claimed that all Christians should come
together in one place for the celebration,
but that there should be more uniformity
as to the time for celebration. E. g. If at
one and the same time the whole Chris¬
tian world would remember Christ in this
manner all heaven would verily rejoice.
Without a doubt all persons and es¬
pecially the ministers of the Gospel should
think on these things and work for the
highest glory and good of God and His
Kingdom.
As to the fourth question the Scriptures
are explicit, i Cor. 11:29, "He that eat-
eth and drinketh unworthily, eateth and
drinketh damnation to himself." Also,
from John 13:21-31, we learn that not
even the unworthy apostle partook there¬
of.
54
BAPTISM
In short such and only such as know
their sins are forgiven have the privilege
of partaking of the Holy Eucharist.
DUE REVERENCE.
The reverence due the Lord's Supper is
supreme; but it is a sad truth that it is
in the most part neglected and trampled
under-foot.
The Holy Eucharist is a means of grace
which sprang from a heart loaded down
with grief and sorrow because of the hor¬
rible death He was soon to suffer because
of the proud, sinful and wretched condi¬
tion of man.
Its institutor graced its borders with
sweat drops as of blood, during that
dreadful night in Gethsemane; and sealed
its importance with a spotless life on Cal¬
vary's cross. Yet there are some of those
very same proud and sinful people for
whom He passed through all of this, who,
though claiming to be Christians (Christ
like), have so little common respect and
EUCHARIST
55
reverence for this Holy Sacrament as to
come to His table with malice in their
hearts. Such is like getting into a nice
clean bed with boots, mud and all, and with¬
out prayers.
But let all such persons "Be not deceiv¬
ed ; God is not mocked, for he that eat-
eth and drinketh unworthily," that is
without due reverence as well as other
requirements, "eateth and drinketh dam¬
nation to himself."
Every child of God should realize the
stern reality of his life and the great
price of his salvation and the positive re¬
quirements in order thereto.
When standing within the circle of the
Holy Eucharist all should remember
God's command to Moses when he stood
upon Holy ground (Exod. 3:5), and give
the occasion its due reverence.
In conclusion these means of grace
should not be a savour of death unto
death, but rather a savour of life unto
life to every child of God saved by grace.
56
EUCHARIST
SCRIPTURE RECORD OF
CHRIST'S EXHORTATION AT THE
CLOSE OF THE SUPPER.
Matt. 26:31-35.
31 Then saith Jesus unto them, All ye
shall be offended because of me this night:
and the sheep of the flock shall be scattered
.abroad.
32 But after I am risen again, I will
•<40 before you into Galilee.
33 Peter answered and said unto him,
"Though all men shall be offended because
•of thee, yet will I never be offended.
34 Jesus said tmto him, Verily I say
-unto thee, That this night, before the cock¬
crow, thou shalt deny me thrice.
35 Peter said unto him, Though I should
die with thee, yet will I not deny thee.
Likewise also said all the disciples.
■EUCHARIST
57
Mark 14:27-31.
27 And Jesus saith unto them, All ye
shall be offended because of me this night;
for it is written, I will smite the Shepherd,
and the sheep shall be scattered.
28 But after that I am risen, I will go
'before you into Galilee.
29 But Peter said unto him, Although
all shall be offended, yet zvill not I.
30 And Jesus saith unto him, Verily I
say unto thee, That this day, even in this
night, before the cock crow twice, thou
shalt deny me thrice.
31 But he spake the more vehement!
If I should die with thee, I will not deny
thee in any wise Likewise also said they
all.
Luke 22 :24-38.
24 And there was also a strife among
them, wThtch of them should be accounted
the greatest.
25 And he said unto them, The kings
of the "Gentiles exercise lordship over
them; and they that exercise authority
upon them are called benefactors.
53
EUCHARIST."
26 But ye shall not be so: but he that'
is greatest among you, let him be as the
younger; and he that is chief, as he that
doth serve.
27 For whether is greater, he that sit -
teth at meat, or he that serveth? is not
he that sitteth at meat? but I am among
you as he that serveth.
28 Ye are they which have continued
with me in my temptations.
29 And I appoint unto you a kingdom,,
as my Father hath appointed unto me;
30 That ye may eat and drink at my
table in my kingdom, and sit on thrones
judging the twelve tribes of Israel.
31 And the Lord said, Simon, Simon,
behold, Satan hath desired to have you,
that he may sift you as wheat.
32 But I have prayed for thee, that
thy taith fail not: and when thou art con¬
verted, strengthen thy brethren.
33 And he said unto him, Lord, I am
ready to go with thee, both into" prison,,
and to death.
34 And he said, I tell thee, Peter, the.
EUCHARIST
59'
cock shall not crow this day, before that
thou shalt thrice deny that thou knowest
me.
35 And he said unto them, When I sent
you without purse, and scrip, and shoes,,
lacked ye any thing? And they said,
Nothing.
36 Then said he unto them, But now,,
he that hath a purse, let him take it, and
likewise his scrip: and he that hath no
sword, let him sell his garment, and buy
one.
37 For I say unto you, that this that is
written must yet be accomplished in me,.
And he was reckoned among the trans¬
gressors : for the things concerning me
have an end.
38 And they said, Lord', behold, here
are two swords. And he said unto them,
It is enough.
John 13: 21-35.
31. Therefore, when he was gone out,,
Jesus said, Now is the Son of man glorified,,
and God is glorified in him.
32. If God be glorified in him, God shall1
"6o
EUCHARIST
also glorify him in himself, and shall
straightway glorify him.
33. Little children, yet a little while I am
with you. Ye shall seek me; and as I said
unto the Jews, Whither I go, ye cannot
come; so now I say to you.
34. A new commandment I give unto
you, That ye love one another; as I have
loved you, that ye also love one another.
35. By this shall all men know that ye are
my disciples, if ve have love one to* another.
36. Simon Peter said unto him, Lord,
whither goest thou? Jesus answered him.
Whither I go, thou canst not follow me
now; but thou shalt follow me afterwards.
37. Peter said unto him, Lord, why can¬
not I follow thee now ? I will lay down my
life for thy sake.
38. Jesus answered him, Wilt thou lay
down thy life for my sake? Verily, verily,
I say unto thee, The cock shall not crow, till
thou hast denied me thrice.
CHAPTER XIV.
1. Let not your heart be troubled: ye be¬
lieve in God, believe also in me.
HOLY EUCHARIST
6l
2. In my Father's house are many man ¬
sions : if it zvcre not so, I would have told
you. I go to prepare a place for you
3. And if I go and prepare a place for
you, I will come again, and receive you
unto myself; that where I am, there ye may
be also.
4. And whither I go ye know, and the
way ye know.
5. Thomas saith unto him, Lord, we
know not whither thou goest; and how can
we know the way.
6. Jesus saith unto him, I am the way, the
truth, and the life: no man cometh unto the
Father, but by me.
7. If ye had known me, v° should have
known my Father also: and from hence¬
forth ye know him, ard ha^e seen him.
8. Philip saith unto him, Lord, shew us
the Father, and it sufficeth us.
9. Jesus saith unto him, Have I been so
long time with you, and yet hast thou not
known me, Philip? he that hath seen me
hath seen the Father; and how say est thou
then, Shew me the Father
62
HOLY EUCHARIST
10. Believest thou not that I am in the
Father, and the Father in me the words
that I speak unto you I speak not of myself:
hut the Father that dwelleth in me, he doeth
the works.
11. Believe me that I am in the Father,
and the Father in me: or else believe me
for the very works' sake.
12. Verily, verily, I say unto you, He
that believeth on me, the works that I do
shall he do also; and greater works than
these shall he do; because I go unto my
Father.
13. And whatsoever ye shall ask in my
name, that will I do, that the Father may
be glorified in the Son.
14. If ye shall ask any thing in my name,
I will do it.
15. If ye love me, keep my command¬
ments.
16. And I will pray the Father, and he
shall give you another Comforter, that he
may abide with you for ever;
17. Even the Spirit of truth; whom the
world cannot receive, because it seeth him
HOI.Y EUCHARIST
63
~not, neither knoweth him: but ye know him;
for he dwelleth with you, and shall be in
you.
18. I will not leave you comfortless: I
will come to you.
19. Yet a little while, and the world seeth
me no more; but ye see me: because I live,
ye shall live also.
20. At that day ye shall know that I am
in my Father, and ye in me, and I in you.
21. He that hath my commandments, and
Tceepeth them, he it is that loveth me: and
he that loveth me shall be loved of my
"Father, and I will love him, and will mani¬
fest myself to him.
22. Judas sdith unto him, not Iscariot,
Lord, how is it that thou wilt manifest thy¬
self unto us, and not unto the world ?
23. Jesus answered and said unto him, If
a man love me, he will keep my words: and
my Father will love him, and we will come
unto him, and make our abode with him.
24. He that loveth me not keepeth not my
sayings: and the word which ye hear is not
mine, but the Father's which sent me.
64
HOLY EUCHARIST
25. These things have I spoken unto you*
being yet present with you.
26. But the Comforter, which is the Holy-
Ghost, whom the Father will send in my
name, he shall teach you all things, and
bring all things to your remembrance, what¬
soever I have said unto you.
27. Peace I leave with you, my peace I"
give unto you: not as the world giveth, give
I unto you. Let not your heart be troubled,,
neither let it be afraid.
28. Ye have heard how I said unto you, I
go away, and come again unto you. If ve
loved me, ye would rejoice, because I said, I
go unto the Father: for my Father is,
greater than I.
29. And now I have told you before it
come to pass, that, when it is come to pass,
ye might believe.
30. Hereafter I will not talk much with
you: for the prince of this world cometh,
and hath nothing in me.
31. But that the world may know that I
love the Father; and as the Father gave me
commandment, even so I do.. Arise, let us
BAPTISM
65
go hence. (They leave the supper table
and journey to the Garden.)
CHAPTER XV.
1. I am the true vine, and my Father is
the husbandman.
2. Every branch in me that beareth not
fruit he taketh away: and every branch that
beareth fruit, he purgeth it, that it may
bring forth more fruit.
3. Now ye are clean through the word
which I have spoken unto you.
4. Abide in me, and I in you. As the
branch cannot bear fruit of itself, except it
abide in the vine; no more can ye, except ye
abide in me.
5. I am the vine, ye are the branches. He
that abideth in me, and I in him, the same
bringeth forth much fruit; for without me
ye can do nothing.
6. If a man abide not in me, he is cast
forth as a branch, and is withered; and men
gather them, and cast them into the fire, and
they are burned.
7. If ye abide in me, and my words abide
in you, ye shall ask what ye will, and it shall
be done unto you.
65
Baptism.
8. Herein is my Father glorified, that ye
bear much fruit; so shall ye be my disciples.
9. As the Father hath loved me, so have I
loved you: continue ye in my love.
10. If ye keep my commandments, ye
shall abide in my love; even as I have kept
my Father's commandments, and abide in
his love.
11. These things have I spoken unto you,
that my joy might remain in you, and that
your joy might be full.
12. This is my commandment, That ye
love one another, as I have loved you.
13. Greater love hath no man than this,
tliat a man lay down his life for his friends.
14. Ye are my friends, if ye do whatso¬
ever I command you.
15. Henceforth I call you not servants;
for the servant knoweth not what his lord
doeth: but I have called you friends; for all
things that I have heard of my Father I
have made known unto you.
16. Ye have not chosen me, but I have
chosen you, and ordained you, that ye
should go and bring forth fruit, and that
BAPTISM
67
your fruit should remain; that whatsoever
ye shall ask of the Father in my name, he
may give it you.
17. These things I command you, that ye
love one another.
18. If the world hate you, ye know that
it hated me before it hated you.
19. If ye were of the world, the world
would love his own; but because ye are not
of the world, but I have chosen you out of
the world, therefore the world hateth you.
20. Remember the word that I said unto
you, The servant is not greater than his
lord. If they have persecuted me, they will
also persecute you; if they have kept my
sayings, they will keep yours also.
21. But all these things will they do unto
you for my name's sake, because they know
not him that sent me.
22. If I had not come and spoken unto
them, they had not had sin; but now they
have no cloak for their sin.
23. He that hateth me hateth my Father
also.
24. If I had not done among them the
68
BAPTISM
works which none other man did, they had
not had sin: but now have they both seen
and hated both me and my Father.
25. But this cometh to pass, that the
word might be fulfilled that is written in
their law, They hated me without a cause.
26. But when the Comforter is come,
whom I will send unto you from the Father,
even the Spirit of truth, which proceedeth
from the Father, he shall testify of me.
27. And ye also shall bear witness, be¬
cause ye have been with me from the begin¬
ning.
CHAPTER XVI.
1. These things have I spoken unto you,
that ye should not be offended.
2. They shall put you out of the syna¬
gogues: yea, the time cometh, that whoso¬
ever killeth you will think that he doeth God
service.
3. And these things will they do unto
you, because they have not known the
Father, nor me.
4. But these things have I told you, that
when the time shall come, ye may remem-
BAPTISM
69
"ber that I told you of them. And these
things I said unto you at the beginning,
"because I was with you.
5. But now I go my way to him that sent
me; and none of you asketh me, WhitKer
goest thou?
6. But becaues I have said these things
unto you, sorrow hath filled your heart.
7. Nevertheless I tell you the truth; It is
expedient for you that I go away: for if I
go not away, the Comforter will not come
unto you; but if I depart, I will send him
xinto you.
8. And when he is come, he will reprove
the world of sin, and of righteousness, and
of judgment:
9. Of sin, because they believe not on
me;
10. Of righteousness, because I go to my
Father, and ye see me no' more ;
11. Of judgment, because the prince of
this world is judged.
12. I have yet many things to say unto
jrou, but ye cannot bear them now.
13. Howbeit when he, the Spirit of truth,
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BAPTISM
is come, he will guide you into all truth:
for he shall not speak of himself; but what¬
soever he shall hear, that shall he speak:
and he will shew you things to come.
14. He shall glorify me: for he shall re¬
ceive of mine, and shall shew it unto you.
15. All things that the Father hath are
mine: therefore said I, that he shall take of
mine, and shall shew it unto you.
16. A little while, and ye shall not see
me: and again, a little while, and ye shall
see me, because I go to the Father.
17. Then said some of his disciples among
themselves, What is this that he saith unto
us, A little while, and ye shall not see me:
and again, a little while, and ye shall see
me: and, Because I go to the Father ?
18. They said therefore, What is this that
he saith, A little while? we cannot tell what
he saith.
19. Now Jesus knew that they were de¬
sirous to ask him, and said unto them, Do
ye inquire among yourselves of that I said,
A little while, and ye shall not see me: and
again, a little while, and ye shall see me?
EUCHARIST
71
20. Verily, verily, I say unto'you, That
ye shall weep and lament, but the world
shall rejoice; and ye shall be sorrowful, but
your sorrow shall be turned into joy.
21. A woman when she is in travail hath
sorrow, because her hour is come: but as
soon as she is delivered of the child, she
remembereth no more the anguish, for joy
that a man is born into the world.
22. And ye now therefore have sorrow:
but I will see you again, and your heart shall
rejoice, and your joy no man taketh from
you.
23. And in that day ye shall ask me noth¬
ing. Verily, verily, I say unto you, What¬
soever ye shall ask the Father in my name,,
he will give it you.
24. Hitherto have ye asked nothing in
my name: ask, and ye shall receive, that
your joy may be full.
25. These things have I spoken unto you
in proverbs: but the time cometh, when i
shall no more speak unto you in proverbs,,
but I shall shew you plainly of the Father.
26. At that day ye shall ask in my name:
KUCHARIST
^nd I say not unto you, that I will pray the
Father for you:
27. For the Father himself loveth you,
because ye have loved me, and have believed
that I came out from God.
28. I came forth from the Father, and am
come into the world: again, I leave the
world, and go to the Father.
29. His disciples said unto him, Lo, now
speakest thou plainly, and speakest no pro¬
verb.
30. Now are we sure that thou knowest
all things, and needest not that any man
should ask thee : by this we believe that thou
earnest forth from God.
31. Jesus answered them, Do ye now be¬
lieve?
32. Behold, the hour cometh, yea, is now
come, that ye shall be scattered, every man
to his own, and shall leave me alone: and
yet I am not alone, because the Father is
with me.
33. These things I have spoken unto you,
that in me ye might have peace. In the
world ye shall have tribulation; but be of
EUCHARIST
73
good cheer; I have overcome the world.
CHAPTER XVII.
1. These words spake Jesus, and lifted up
his eyes to heaven, and said, Father, the
hour is come; glorify thy Son, that thy Son
also may glorify thee:
2. As thou hast given him power over
all flesh, that he should give eternal life to
as many as thou hast given him.
3. And this is life eternal, that they might
know thee the only true God, and Jesus
Christ, whom thou hast sent.
4. I have glorified thee on the earth: I
have finished the work which thou gavest
me to do.
5. And now, O Father, glorify thou me
with thine own self with the glory which I
had with thee before the world was.
6. I have manifested thy name unto' the
men which thou gavest me out of the world:
thine they were, and thou gavest them me;
and they have kept thy word.
7. Now they have known that all things
whatsoever thou hast given me are of thee.
8. For I have given unto them the words
74
EUCHARIST
which thou gavest me; and they have re¬
ceived them, and have known surely that x
came out from thee, and they have believed
that thou didst send me.
9. I pray for them: I pray not for the
world, but for them which thou hast given
me; for they are thine.
10. And all mine are thine, and thine arc
mine; and I am glorified in them.
11. And now I am no more in the world,
but these are in the world, and I come to
thee. Holy Father, keep through thine own'
name those whom thou hast given me, that
they may be one, as we are.
12. While I was with them in the world,.
I kept them in thy name: those that thou'
gavest me I have kept, and none of them
is lost, but the son of perdition; that the
Scripture might be fulfilled.
13. And now come I to thee; and these
things I speak in the world, that they might
have my joy fulfilled in themselves.
14. I have given them thy word; and the
world hath hated them, because they are
not of the world, even as I am not of the
EUCHARIST
world.
15. I pray not that thou shouldest take
them out of the world, but thafffiou should¬
est keep them from the evil.
16. They are not of the world, even as I
am not of the world.
17. Sanctify them through thy truth: thy
word is truth.
18. As thou hast sent me into the world,
even so have I also sent them into the
world.
19. And for their sakes I sanctify myself,,
that they also might be sanctified through
the truth.
20. Neither pray I for these alone, but fo:r
them also which shall believe on me through
their word;
21. That they all may be one, as thou,
Father, art in me, and I in thee, that they
also may be one in us: that the world may
believe that thou hast sent me.
22. And the glory which thou gavest me-
I have given them; that they may be one,
even as we are one:
23. I in them, and thou in me, that they
8o
EUCHARIST
may be made perfect in one; and that the
world may know that thou hast sent me, and
hast loved them, as thou hast loved me.
24. Father, I will that they also, whom
thou hast given me, be with me where I am;
that they may behold my glory, which thou
hast given me: for thou lovedst me before
the foundation of the world.
25. O righteous Father, the world hath
not known thee: but I have known thee, and
these have known that thou hast sent me.
26. And I have declared unto them thy
name, and will declare it; that the love
wherewith thou hast loved me may be in
them, and I in them.
THE END.
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