THE UNIVERSITY OF ILLINOIS UBRARY “zasAi T-<37cE \ DR. MARIE LUTHER’S EXPLAINED m QUESTIONS AND ANSWERS BY Dr. JOHN CONRAD DIETRICH, with additions from the Dresden Catechism and the Sym- bolical Books of the Ev^ Lutheran Church, and with addi- tional proof passages from the Holy Scripture.*^ TOGETHER WITH TWO ^APPENDIXES. FOB SCHOOLS AND FAMILIES. Translated from the German edition published by the Ev, Lutheran Synod of Missouri, Ohio &c. COLUMBUS, 0. SCHULZE & GASSMANN. 1872. [Copyright securoA] ^<5 A/ 3 -5 PEEFAOE. In this volume the reader will find, first of all, the Small Catechism of Dr. Martin Luther with- out alteration. This is followed by the shovteT explanation of this Catechism, in questions and answers, by Dr. Conrad Dietrich^ formerly Pastor, Superintendent and Director of the Grymnasium in Ulm, Wuerttemberg, born Jan. 9., 1585, in Ge- muende, Hesse Cassel, died at Ulm, March 22., 1639. But as in this explanation many questions with their answers were wanting, which are needed in a Catechism with explanations in these days, and as, furthermore, passages of Scripture as proof texts were furnished too sparingly, the questions and answers were increased and supplied, wherever it was deemed necessary, and the requisite number I of texts were added. The principle was observed that in this public manual of doctrine nothing but that which is old and tried should be admitted, and therefore no newly prepared additions were made, but these were drawn from the sources mentioned L 668689 PREFACE. H in the title, and from the more extended Catechism of Conrad Dietrich. In the selection of biblical proof texts also the example of old orthodox Cate- chisms was kept in view ; only here and there it was deemed necessary, by words enclosed in par- enthesis, to give an indication as to the parts of the answer to which the passages quoted were de- signed to apply ; in most cases, however, the dif- ference in the matter to which the passages refer, is indicated by a larger space between the texts, or by commencing a new class of proof texts in a new line. To save room, the passages are not printed repeatedly, but, with but few exceptions, when they occur more than once the question is referred to under which they are printed. As this Explanation of the Chatechism is de- signed for the lower as well as the higher classes of elementary schools, and for the instruction of catechumens preparatory to confirmation, at the same time that its purpose is to promote knowledge unto salvation in young people already confirmed and in grown persons, questions have been intro- duced which the teacher should take up only with more advanced pupils ; some of them, indeed, he should leave entirely to those of maturer years. PREFACE. V These have been marked with a star (*). The same holds good also respecting the proof texts. Only those which are printed in full should, so far as possible, be memorized by all the pupils, while those which are mer®y cited should be turned to only by those who are especially gifted, and learned rather as to their contents than as to their precise wording. As regards the appendices, the first is designed only for the higher classes, the second only for catechumens and adults. It is perhaps superfluous to remind the teacher that, before using this Catechism as the basis of his instruction, he should have thoroughly studied it in all its parts* To the blessing of Him, ‘Vho will have all men to be saved, and to come unto the knowledge of the truth,’’ (1 Tim. 2, 4.) this little book is com- mended. Amen. # \ * m ENCHIRIDION, THE SMALL CATECHISM, FOR COMMON PASTORS AND PREACHERS, BY Dr. MARTIN LUTHER. PEEFAOE. Dr. martin LUTHER TO ALL FAITHFUL AlsD PIOUS PASTORS AND MINIS- TERS, GRACE, MERCY, AND PEACE, IN JESUS CHRIST, OUR LORD ! The deplorable moral wretchedness which I re- cently witnessed, when I visited your parishes, has impelled me to publish this Catechism, drawn up in a very simple and brief form. Eternal God 1 what distress did I behold ! — The people, espe- cially those who live in the villages, know scarcely anything of the Christian doctrine, and even the ministers are without skill and ability to teach. And yet all are called Christians, and enjoy the sacraments, while they are totally ignorant of the Lord’s Prayer, the Apostle’s Creed, and the Deca- logue, live like die brutes, which are without rea- son, and still, n||w that the Gospel is widely dis- seminated, have learned bravely to abuse all lib- erty. 0 ye bishops, what apology will ye make to Christ that ye have thus shamefully permitted men to go astray ? — Yours is the fault, who haYe never done one thing in your office to avert the great evil. Ye command communion in one kind and insist upon your human ordinances, but are ■ • ( 2 ) PHEFACE, 8 unconcerned tlie while whether the people know the Lord’s Prayer, the Apostle’s Creed, the Ten Commandments, or a single text of God’s Word. Woe to you eternally ! In the name of God, then, I beg and entreat you all, pastors and ministers, to discharge your duty seriously, to look after the people whom Heaven has commended to your care, and to assist us in inculcating this Catechism upon the people, and especially upon the young. Those who cannot do any better may use this form and set it, word for word, before their hearers, in the manner fbllow- ing : First of all, the ministers will be careful not to set forth the text of the Decalogue, or of the Lord’s Prayer, or of the Apostle’s Creed, or of the Sacra- ments, &c., sometimes in one way, and then in an- other, but to use continually, one year after the other, the same form in setting them before the people. I give this advice because I know that the young and the uneducated cannot be success- fully instructed, unless the same forms of expres- sion be frequently pronounced and repeated. If you deliver your instructions now in one manner, and then in another, as if you would improve them, untutored minds will easily become confused, and all the labor which you have expended in teaching them may be lost. The holy fathers well understood this, as they desired the form of the Commandments, of the Creed, and of the Lord’s Prayer, to be always the same. It becomes us to imitate their prudent ex- ample ; and we must endeavor to deliver those in- structions to the young and uneducated without^ even changing a syllable, teaching the same form year after year. IVhatsoever mode, then, of teach- 4 PEEFACE. iiig tlie Catechism you may adopt, retain it uni- formly, and never depart from it. When you preach the Gospel in an assembly of learned men, you may exhibit your learning, and vary your forms of expression as much as you please ; but among the uneducated you must continually use the same forms, teaching first of all the Decalogue, the Creed, and the Lord’s Prayer, word for word, ac- cording to the text, so that they may repeat the words after you and commit them to memory. Should there be any who refuse to learn these things, let them be advised that they are denying Christ and are no Christians. They must not be admitted to the Sacrament of the Altar, nor to the privilege of being sponsors at the baptism of in- fants ; and if they wish to exercise Christian lib- erty, it must not be granted them, but let them rather be given over to the Pope and his officials^ even to Satan himself. Pa.rents and heads of fami- lies should refuse food to such people, and indicate to them that the ruler should expel such rude per- sons from the country. For although no one can or ought to be forced to believe, yet the people ought to be brought to a knowledge of what is right and wrong with those among whom they live and procure their subsist- ence. For each one, whether he truly believes, or is at heart a knave, should understand and ob- serve the laws of the community, whose privileges he would enjoy. In the second place, — when the uneducated have learned to repeat the words of the Catechism, an explanation must be given, in order that they may also understand it. To this end either em- ploy the forms which you see here prescribed, or any other. But, as the text should always be giv- PREFACE. 5 en to tlie people in the same words, as I have al- ready advised, so the explanation should always be in the same form, without changing even a single syllable. For this i)urpose sufficient time should be taken ; for it is not necessary that the whole be delivered at once, but let a certain sys- tem be pursued, and one part follow the other in proper order. When the people have learned ac- curately what the first commandment requires, you may then pass on to the second. In this man- ner let the whole be learned in regular succession ; for otherwise the mind, being burdened and con- fused with too great an abundance, can retain nothing at all. In the third place, — when you have finished this short explanation of the Catechism, take up the Larger Catechism, in order that your hearers may understand the whole more completely. Here you will illustrate the several Commandments, the distinct parts of the Creed and of tlie Lord’s Pray- er ; you will enumerate the difierent duties which they enjoin, the various results and advantages which arise from them, and likewise the dangers and the losses which we incur, if we fail to dis- charge them. These points jou will find amply unfolded every where in the writings of pious men. You will most earnestly enforce those portions Avhich you perceive are more necessary among the people of your parish. To give an example of this, — you will press i:he seventh commandment most especially upon merchants and mechanics, and also upon farmers and servants, for they often act unfaithfully and in various ways commit dis^ honest deeds. So it is proper to urge the fourth commandment especially upon the young and the un instructed, that they may be quiet, faitldhl, and 6 FKEFACE, lovers of peace. These instructions must also be illustrated by examples from sacred history, — showing how God brought severe punishment upon the violators of this commandment, or blessed those who observed it. In this place you should especially treat of magistrates and parents, urging them to perform their public duties with great dil- igence, and to send their children to school, and showing them how great is the sin of neglecting this. What else indeed are they doing by such neglect but rejecting at the same time divine and human government, as the most implacable ene- mies both of God and of men ! And here you should set forth what great injury they are doing Avho will not assist in training children as pastors^ ministers, clerks, &c., and what severe punishment God will inflict upon them. This subject merits special attention f for it can not be told how much, in the present age, magistrates and parents have offended in this respect. Satan designs thus to bring sore calamities upon us. Lasthf , — since the tyranny of the Pope has been set aside, there are many every where who never approach the Sacrament, but evidently despise it. These also must be persuaded and urged, re- membering, however, that no one must be forced to believe or to take the Sacrament. Those act very injudiciously who prescribe rules, certain times, and certain places for such purposes. Those however, who are engaged in the administration of the Word, ought to teach them that without our rules, influenced by their own choice, they should, come as hearers to us, and as it were com- pel us, the ministers of the Word, to administer the Sacrament to them. This is effected by teach- ing them that it is to be feared they despise the PREFACE. 7 Sacrament and are not Christians, if they do not commune at the Lord’s table at least four times a year: just as those who do not believe, or who will not hear the Gospel, are not reckoned in the number of Christians. For when Christ instituted the Sacrament, He did not say : ^^omit this or de- spise this,” — but, ‘‘This do as often as ye drink it,” &c. He certainly wishes us to do so, and not entirely to neglect or despise it ; for He says : “This do.” If any one despises the Sacrament, it is a cer- tain evidence that in his estimation there is neith- er sin nor flesh, nor Satan, nor world, nor death, nbr danger, nor hell; that is, he has no belief whatever in any of them, although he is over- whelmed by them, and bound completely captive in the kingdom of Satan ; on the other hand, he has no need of grace, nor life, nor of Paradise, nor of heaven, nor of Christ, nor of God, nor of any thing else that is good. For if he could be- lieve that he has so much evil and needs so much good, doubtless he would not despise the Sacra- ment, in which a remedy against all sins, and a rich abundance of all good things are extended to us. Such a man would require no law to compel him to receive the Sacrament ; — he would come of his own accord, driven by the weight of his sins, and rather compel you to administer the Sacra- ment to him. ^ Therefore you must not make laws of compul- sion, as the Pope does. But strive in your dis- course to portray the utility and the injury, the necessity and the benefits, the dangers and advan- tages in regard to this Sacrament; then they will hasten to you voluntarily, and will need no com- pulsion. And if some are not influenced by these 8 PREFACE. means, permit them to live in their own way,— only say this to them, that those who cannot be moved, either by necessity, or by the kindness and grace of God, which He exhibits to them in the Sacrament, may remain unmolested in the king- dom of Satan. Those indeed, wdio do not stir their hearers in this way, but would prefer to force them by legal constraint, actually furnish them a pre- text for despising the Sacrament. For when the ministers of the word are so careless, it is no won- der if the hearers also become more negligent. Pastors and ministers should, therefore, consider this seriously, that their office is far different from wdiat it was under the papacy: it has become earnest and salutary. Therefore it is now diffi- cult and laborious. And though very distressing dangers and temptations must be encountered in the ministry, yet there is little reward or gratitude for it in this world. But Christ Himself will be our reward, if we only labor with honest fidelity in His vineyard. To this end may the Father of all grace help us, to whom be all praise and glory forever, through Jesus Christ our Lord. Amen. THE TEN COMMANDMENTS. AS THEY ARE TO BE TAUGHT IN ALE SIMPLICITY BY A FATHER TO HIS FAMILY. FIRST COMMANDMENT. Thou shalt have no othei' gods before me. What is meant by this Commandment f Answer. We should fear, love, and trust in God above all things. SECOND COMMANDMENT. Thou shall not take the name of the Lord thy God in vain; for the Lord will not hold him guilt- less that taketh His name in vain. What is meant by this Commandment t Ansiver. We should so fear and love God as not curse, swear, conjure, lie, or deceive, by His name, but call upon Him in every time of need, and worship Him with prayer, praise, and thanksgiving. THIRD COMMANDMENT. Itemember the Sabbath day^ to keep it holy. What is meant by this Commandment f Answer. We should so fear and love God as not to despise His word and the preaching of the Gospel, but deem it holy, and willingly hear and learn it. (9) 10 THE TEX COMxMAXDMEXTS. FOURTH COMMANDMENT. Honor thy father and thy mother^ that it may he well with thee^ and thou mayest live long on the earth. Wliq,t is meant by this Commandment f Answer. We should so fear and love God as not to despise nor displease our parents and supe- riors, but honor, serve, obey, love, and esteem them. FIFTH COMMANDMENT. Thou shalt not kill. What is meant by this Commandment f Ansiver. We should so fear and love God as not to do our neighbor any bodily harm or injury, but rather assist and comfort him in danger and want. ^ SIXTH COMMANDMENT. Thou shalt not commit adultery. What is meant by this Commandment f Ansiver. We should so fear and love God as to be chaste and pure in our words and deeds, each one also loving and honoring his wife or hus- band. SEVENTH COMMANDMENT. Thou shalt not steal. What is meant by this Commandment f Answer. We should so fear and love God as not to rob our neighbor of his money or property, nor bring it into our possession by unfair dealing or fraudulent means, but rather assist him to im- prove and protect it. THE TEN COMMANDMENTS. 11 EIGHTH COMMANDMENT. Thou shalt not bear false ivitness against thy neighbor. Wlmt is meant by this Commandment f Answer. We should so fear and love God as not deceitfully to belie, betray, slander, nor raise injurious reports against our neighbor, but apolo- gize for him, speak well of him, and put the most charitable construction on all his actions. NINTH COMMANDMENT. Thou shalt not covet thy neighbor's house. What is meant by this Commandment f Anstver. We should so fear and love God as not to desire by craftiness to gain possession of our neighbor’s inheritance or home, or to obtain it under the pretext of a legal right, but be ready to assist and serve him in the preservation of his OAvn. TENTH COMMANDMENT. ‘ Thou shalt not covet thy neighbor's wife., nor his man-servant^ nor his maidservant., nor his ox., nor his ass., nor any thing that is thy neighbor's. What is meant by this Commandment ? Answer. We should so fear and love God as not to alienate our neighbor’s wife from him, en- tice away his servants, nor let loose his cattle, but use our endeavors that they may remain and dis- charge their duty to him. 12 THE CREED. What does God declare concerning all these Commandments f Answer. He says: I the Lord thy God am a jealous God., visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shoiving niercy unto thou- sands of them that love me and keep my command- ments. What is meant hy this dedamtion ? Answer. God threatens to punish all those who transgress these commandments. We should, therefore, dread His displeasure, and not act con- trary to these commandments. But He promises grace and every blessing to all who keep them. We should, therefore, love and trust in Him, and cheerfully do what He has commanded us. THE CREED. AS IT IS TO BE TAUGHT IN AEE SIMPLICITY BY A FATHER TO HIS FAMILY. FIRST ARTICLE. OF CREATION. I believe in God the Father Almighty ^ Maker of heaven and earth. What is meant hy this article f ^ Answer. I believe that God h^ created me and all that exists ; that He has given and still pre- serves to me my body and soul with all my limbs and senses, my reason and all the faculties of my mind, together with my riiiment, food, home, and THE CREED. 13 family, and all my property ; that He daily pro- vides me abundantly with all the necessaries of life, protects me from all danger, and preserves me and guards me against all evil; all which He does out of pure, paternal, and divine goodness and mercy, without any merit or worthiness in me ; for all which I am in duty bound to thank, praise, serve, and obey Him. This is most cer- tainly true. SECOND ARTICLE. OF REDEMPTION. And in Jesus Christ His only Son^ our Lord; who was conceived hy the Holy Ghost^ born of the Virgin Mary ; suffered under Pontius Pilate^ was crucified^ dead, and buried; He descended into hell; the third day He rose again from the dead He ascended into heaven, and sitteth on the right hand of God the Father Almighty ; from thence He shall come to judge the quick and the dead. What is meant by this Article f Answer, I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary, is my Lord; who has redeemed me, a lost and condemned creature, secured and delivered me from all sins, from death, and from the power of the devil, not with silver and gold, bfit with His hol}^ and precious blood, and with His innocent sufferings and death; in order that I might be His, live under Him in His kingdom, and serve Him in everlasting righteous- ness, innocence, and blessedness ; even as He is risen from the dead, and lives and reigns to all eternity. This is most certainly true. 14 THE lord’s PE ay EE. THIRD ARTICLE. OF SANCTIFICATION. I believe in the Holy Ghost; the holy Christian Churclu the Communion of Saints ; the Forgiveness of sins; the Resurrection of the body ; and the Life everlasting. Amen. What is meant by this Article f Ansiver. I believe that I cannot by my own reason or strength believe in Jesus Christ my Lord, or come to Him ; but the Holy Ghost has called me through the Gospel, enlightened me by His gifts, and sanctified and preserved me in the true faith ; in like manner as He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and preserves it in union with Jesus Christ in the true faith ; in which Christian Church He daily forgives abundantly all my sins, and the sins of all believers, and will raise up me and all the dead at the last day, and will grant everlasting life to me and to all who believe in Christ. This is most certainly true. THE LORD’S PRAYER, AS IT IS TO BE TAUGHT IN ALL SIMPLICITY BY A FATHER TO HIS FAMILY. INTRODUCTION. Our Father Who art in heaven. What is meant by this Introduction f Answer. God would thereby affectionately en- courage us to believe that He is truly our Father, THE LOKH’s PKAYER. 15 and that we are His children indeed, so that we may call upon Him with all cheerfulness and con- fidence, even as beloved children entreat their affectionate parent. FIRST PETITION. Hallowed he Thy name. What is meant by this Petition? Anmver, The name of God is indeed holy in itself ; but we pray in this petition that it may be hallowed also by us. JPow is this effected f Anstver. When the word of God is taught in its truth and purity, and we, as the children of God, lead holy lives, in accordance with it ; to this may our blessed Father in heaven help us ! But whoever teaches and lives otherwise than as God’s word prescribes, profanes the name of God among us ; from this preserve us. Heavenly Father ! SECOND PETITION. Thy kingdom come. What is meant by this Petition f Answer, The kingdom of God comes indeed of itself, without our prayer ; but we pray in this pe- tition that it may come unto us also. When is this effected? Answer, When our heavenly Father gives us His Holy Spirit,- so that by His grace we believe His holy word, and live a godly life here on earth, and in heaven forever. THIRD PETITION. Thy tvill he done on eamtli^ as it is in heaven. 16 THE LOllDT^ TRAYER. W hat is meant by this Petition ? Answer, The good and gracious will of God is done indeed without our pra3^er ; but we pray in this petition that -it may be done by us also. W hen is this effected f Atmver, When God frustrates and brings to nought every evil counsel and purpose, which Avould hinder us from hallowing the name of God, and prevent His kingdom from coming to us, such as the will of the devil, of the world, and of our own flesh ; and when He strengthens us, and keeps us steadfast in His word and in the faith, even unto our end. This is His gracious and good will. FOURTH PETITION. Give us this day our daily bread. What is meant by this Petition f Ansiver. God gives indeed without our prayer even to the wicked also their daily bread ; but we pray in this petition that He would make us sensi- ble of His benefits, and enable us to receive our daily bread with thanksgiving. What is implied in the ivords: ^^our daily bread Answer. All things that pertain to the wants and the support of this present life ; such as food, raiment, money, goods, house and land, and other property ; a believing spouse and good children ; trustworthy servants and faithful magistrates ; favorable seasons ; peace and health ; education and honor ; true friends, good neighbors, and the like. FIFTH PETITION. And forgive us our trespasses^ as we forgive those ivho trespass against us. THE LOKD’s PH AYER. 17 W hat is ineaiii by this Feiitim f Amimr, 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 any thing for which Ave pray, and have not merited it ; but that He would grant us all things through grace, although we daily com« mit much sin, and deserve chastisement alonel We will therefore, on our part, both heartily for* give, and also readily do good to those who may injure or offend us. SIXTH PETITION. And lead m 7iot into temptation, j What is meojit by this Fdition f Ansiver, God indeed tempts no one to sin ; but Ave pray in this petition that God would so guard and preserve us, that the devil, the world, and o-ur own flesh, may not deceive us, nor lead us in- to error and unbelief, despair, and other great and shameful sins ; and that, though Ave may be thus tempted, we may, nevertheless, finally prevail and gain the victory. SEVENTH PETITION. But deliver us from evil. What is meant by this Petition? Answer, We pray in this xietition, as in a sum- mary, that our Heavenly Father Avould deliver us from all manner of evil, AAdiether it affect the body or soul, property or character, and, at last, Avhen the hour of death shall arrive, grant us a happy end, and graciously take us from this world of sor- row to Himself in heaven. 2 18 THE SACRAMENT OF HOEY BAPTISM, CONCLUSION. For Thine is the kingdom^ and the power ^ and the glory ^ for ever and ever. Amen, What is meant by the word Ansiver. That I should be assured that such petitions are acceptable to our Heavenly Father, and are heard by Him ; for He Himself has com- manded us to pray in this manner, and has prom- ised that He will hear us. Amen, Amen, that is, Yea, yeayit shall be so. THE SACRAMENT HOLY BAPTISM. AS IT IS TO BE TAUGHT IN AEL SIMPEICTTY BY A FATHER TO HIS FAMIEY. What is Baptism f Ansiver, Baptism is not simple water, but it is the water comprehended in God’s command, and connected with God’s word. What is that word of Godf Ansiver, It is that which our Lord Jesus Christ spake, as it is recorded in the last chapter of Matthew, verse 19 : ^^Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” What gifts or benefits does Baptism cmfer f Answer, It worketh forgiveness of sins, deliv- ers from death and the devil, and confers everlast- ing salvation on all who believe, as the Avord and promise of God declare. THE SACHAIviENT OF IlOIrY BAPTISM. 19 W hat arc such 7Vords and promises of God f • Answer, Those which our Lord Jesus Christ spake, as they are recorded in the last chapter of Mark, verse 16 : ^*He that belie veth aiid is bap- tized, shall be saved ; but he that believeth not, shall be damned.’^ How can water produce such great effects f Amiver, It is not the water indeed that pro- duces these effects, but the word of God which ac- companies and is connected with the water, and our faith, Avhich relies on the word of God con- nected 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 ^Svashing of regeneration” in the Holy Ghost; as St. Paul says to Titus, in the third chapter, verse 5-8 : ‘L^ccording 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 live. This is a faithful saying.” What does such baptizing with water signify? Answer, 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. W here is it so written ? Ansiver, St. Paul, in the Epistle to the Ro- mans, chapter 6, verse 4, vsays: ‘ AY e are buried 20 THE OFEtCE OF THE KEYS. 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 new- ness of life.’’ THE OFFICE OF THE KEYS. AS IT IS TO BE TAUGHT IN ALL SIMPLICITY BY A FATHER TO HIS FAMILY. . What is the office of the keys ? The office of the keys is the peculiar power which Christ has given to His Church on earth, to forgive the sins of penitent sinners, but to re- tain the sins of the impenitent so long as they do not repent. W here is it so written f The holy Evangelist John, in the 20. chapter, writes -thus : The Lord Jesus breathed on the disciples, and said unto them. Receive ye the Holy Ghost : Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained. What do you believe in virtue of these tvords f I believe what the called ministers of Christ transact with us by His divine command, particu- larly wdien they exclude open and impenitent sinners from the Christian congregation, and ab- solve those who repent of their sins and are will- ing to amend their lives : I believe that this is just as efficacious and just as certain in heaven also, as if our Lord Jesus Christ had done it in His own person. THE CONFESSION. 21 HOW THE INEXPERIENCED ARE TO BE TAUGHT CON- FESSION. % What is the confession of sin f The confession of sin includes two parts : the first is the acknowledgment of sins ; the other is the reception of absolution from the confessor, or minister of the Gospel, as from God Himself; so that one should by no means doubt, but firmly believe, that sin is thereby forgiven before God in heaven. What sins ought to he confessed f Before God we should acknowledge ourselves guilty of all sins, even of such as we do not know, as we do in the Lord’s Prayer. But before the minister we ought to confess those sins only, which we know and feel in our hearts. Which are these? Examine your state or condition by the Ten Commandments. Whether you are a father, moth- er, son, or daughter ; a master, mistress, or serv- ant? Whether you are disobedient, unfaithful, negligent, passionate, unchaste; or full of hatred, ipite and rancor? Whether you have stolen, cov- eted, neglected, destroyed, or done any other in- jury or evil deed ? A BRIEF FORM OF CONFESSION. Ill this manner thou shoiildst address the confessor : Worthy and beloved Sir, I entreat thee to hear my confession and to announce forgiveness to me for God’s sake. i, a miserable sinner^ confess myself guilty before God of all manner of sins ; in particular I confess before thee that f as a servant ^ serve my master and mistress unfaithfully ; for here and there I have not 22 THE CONFESSION. performed what they commanded me ; I have pro- voiced them and induced them to curse ; I have been negligent and suffered injuries to take place, I have also been immodest in words and actions; I have been angry ivith my equals^ murmured and uttered imprecations against my mistress^ ^c. For all this I am sorry ; I pray for mercy ^ and promise to amend my life. A master or mistress should say thus : In particular I confess beforw thee that I have not faithfully educated my children and domestics to the glory of God. I have blasphemed.^ set a bad exam- ple by unhecoming words and actions., done injury to my neighbors^ spoken evil against them., overcharged them., imposed upon them spurious and imperfect goods. {And ivhatever else he may have done against his vocation and the commandments of God may be mentioned.) Blit if any one does not find himself oppressed by these or greater sins, he should not be solicitous, or seek or imag- ine sins, and thus make a torture of confession, but mention one or two that are known. Thus: In particular I confess that I have once cursed ; again, I have once been immodest in expression ; I have once neglected this or that, &c. Let this suffice. But if he is not conscious of any, which is scarcely pos- sible, let him mention none in particular, but receive the remission upon the general confession made to the minister before God. Then the minister shall say: God be merciful unto thee, and strengthen thy faith. Amen. THE SACRAMENT OF THE AETAR. 23 Further : Dost thou believe the remission Avhich I an- nounce, to be the remission of God ? Answer, Yes, beloved Sir. Then he shall say : . Be it unto tliee^ as thou believest. And /, by the eommayid of our Lord Jesus Christy announce unto thee the forgiveness of thy sins^ in the name of the Father^ ajid of the Son, and of the Holy Ghost, Amen, Defpart in Peace, But those who have great distress of conscience, or who are grieved and disturbed, the minister will not be at a loss to console with more passages of Scripture, and to incite to faith. This shall be only a common form of confession for the uncultivated THE SACRAMENT OF THE ALTAR. AS IT IS TO BE TAUGHT IN ALE SIMPLICITY BY A FATHER TO HIS FAMILY. What is the Sacrament of the Altar f Answer, It is the true body and blood of our Lord Jesus Christ, under the bread and wine, giv- en unto us Christians to eat and to drink, as it was instituted by Christ Himself. Where is it so written f Ansftver, The holy Evangelists, Matthew, Mark, and Luke, together with St. Paul, write thus : ‘D ar Lord Jesus Christ, the same night in which He was betrayed, took bread : and when He had given thanks, He brake it, and gave it to the dis- ciples, and said. Take, eat ; this is my body, which is given for you : this do, in remembrance of Me. 24 THE SACJRAMENT OF THE Ai.TAE. ^ ‘After the same manner also He took the cup, when He had supped, gave thanks, and gave it to them, saying. Drink ye all of it : this cup is the new testament in my blood, which is shed for you, for the remission of sins : this do ye, as oft as ye drink it, in remembrance of Me/^ What benefits are derived from such eating and dr Ming f Answer. They are pointed out in these words, “given, and shed for you, for the remission of sins.’’ Namely, through these words, the remis- sion of sins, life and salvation are granted unto us in the Sacrament. For where there is remission of sins, there are also life and salvation. How can the bodily eating and drinking produce such great effects? Anmwr. The eating and the drinking, indeed, do not produce them, but the words which stand here, namely : “given, and shed for you, for the remission of sins.” These words are, besides the bodily eating and drinking, the chief things in the Sacrament: and he who believes these words, has that which they declare and set forth, namely, the remission of sins. Who is if then, that receives this Sac^xtment worthily f Anmyer. Fasting and bodily preparation are indeed a good external discipline ; but he is truly worthy and Avell prepared, w^ho believes these words, “given, and shed for you, for the remission of sins.” But he w ho does not believe these w^ords, or who doubts, is unworthy and unfit; for the Avords: “fou you,” require truly believing hearts. MORNING AND EVENING PRAYER. 25 HOW A FATHER SHOULD TEACH HIS FAMILY TO PRAY liST THE MORNINO AND EVENING. In the mdrningj when you rise, you shall say : In the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then, hneeling or standing, you shall say the Apostles^ Creed and the Lord’s Prayer, and if you wish you may also repeat the folloxdng pxiyer : I give thanks unto Thee, Heavenly Father, through Jesus Christ Thy dear Son, that Thou hast protected me through the night from all dan- ger and harm ; and I beseech Thee to preserve and keep me, this day also, from all sin and evil ; that in all my thoughts, words, and deeds, I may serve and please Thee. Into Thy hands I com- mend my body and soul, and all that is mine. Let Tl^ holy angel have charge concerning me, that the wicked one have no power over me. Amen. In the eveniny, when you go to bed, you shall say : In the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then, kneeling or standing, you shall say the Apostles’ Creed and the Lord’s Praa^er, and if you wish you may also repeat the folloivmg prayer : I give thanks unto Thee, . Heavenly Father, through Jesus Christ Thy dear Son, that Thou hast this day so graciously protected me, and I be- seech Thee to forgive me all my sins, and the wrong which I have done, and by Thy great mercy defend me from all the perils and dangers of this night. Into Thy hands I commend my body and soul, and all that is mine. Let Thy holy angel have charge concerning me, that the wicked one have no power over me. Amen. 26 TABLE OF DUTIES. now A FATHER SHOULD TEACH HIS FAMILY TO PRAY BEFORE AND AFTER MEAT. Before meat, the members of the family surrounding the table reverently and with folded hands, there shall be said : The eyes of all wait upon Thee, 0 Lord : and Thou givest them their meat in due season. Thou openest Thine hand, and satisfiest the desire of every living thing. Then the Lord’s Prayer and the following : 0 Lord God, Heavenly Father, bless unto us these Thy gifts, which of Thy tender kindness Thou hast bestowed upon us, through Jesus Christ our Lord. Amen. AFTER MEAT, They shall do likewise, reverently and with folded hands saying as follows : 0 give thanks unto the Lord, for He is good : for His mercy endureth forever. He giveth food to all flesh : He giveth to the beast his food, and to the young ravens which cry. The Lord taketh pleasure in them that fear Him : in those that hope in His mercy. Then the Lord’s Praa'er and the following : We give thanks to Thee, 0 God our Father, for all thy benefits, through Jesus Christ our Lord, Who with Thee liveth and reigneth, for ever and ever. Amen. TABLE OF DUTIES. CERTAIN PASSAGES OF THE SCRIPTURES, SELECTED FOR VA- RIOUS ORDERS AND CONDITIONS OF MEN, WHEREIN THEIR RESPECTIVE DUTIES ARE SET FORTH. BISHOPS, PASTORS, AND PREACHERS. I Tim. 3 : 2-6. A bishop must be blameless, the husband of one wife, vigilant, sober, of good behav- TABLE OF DUTIES. 27 ior, given to hospitality, apt to teach ; not given to wine, no striker, not greedy of filthy lucre ; but patient, not a brawder, not covetous; one that ruletli well his OAvn house, having his children in subjection Avith all gravity; not a novice,” Tit. 1: 9. “Holding fast the faithful Avord as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.” OF THE HEARERS. Luke 10: 7. “For the laborer is Avorthy of his hire.” 1 Cor. 9 : 14. “Even so hath the Lord ordained, that they Avhich preach the gospel should live of the gospel.” Gal: 6 : 6. “Let him that is taught in the Avord, communicate unto him that teacheth, in all good things ;” — 7. “Be not deceived ; God is not mock- ed : for Avhatsoever a man soAveth, that shall he also reap.” 1 Tim. 5 : 17. “Let the elders that rule w^ell, be counted Avorthy of double honor, especially they Avho labor in the Avord and doctrine;” — 18. “For the Scripture saitli. Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is Avorthy of his rcAvard.” 1 Thess. 5. 12. “And Ave beseech you, brethren, to know them Avhich labor among you; and are over Amu in the Lord and admonish ypii ;” — 18. “And to esteem them very highly in love for their Avork’s sake. And be at peace among yourselves.” Ileb. 18 : 17. “Obey them that have the rule over you, and submit yourselves : for they watch for your souls, as they that must give account, that they may do it Avith joy, and not with grief: for that is unprofitable for you.” 28 TABLE br DUTIES. OF MAGISTRATES. Rom. 13 : 1-4. ^‘Let every soul be subject unto the higher powers. For there is no power but of God : the powers that be are ordained of God ; for rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same ; for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.’’ ^ OF SUBJECTS OR CITIZENS. Matth. 22 : 21. ^^They say unto Him, Cesar’s. Then saith He unto them. Render therefore unto Cesar the things which are Cesar’s ; and unto God the things that are God’s.” Rom. 13 : 5-7. ^^Wherefore ye must needs be subject, not only for wrath, but also for conscience’ sake. For, for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. Render therefore to all their dues : tribute to whom tribute is due ; custom to whom custom ; fear to whom fear ; honor to whom honor.” 1 Tim. 2 : 1-3. exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men. For kings, and for all that are in authority ; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour.” Tit. 3': 1. ^^Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work.” TABLE OF DUTIES. 29 1 Peter 2 : 13-14. ^^Subinit yourselves to every ordinance of man for the Lord’s sake : whether it be to the king, as supreme ; or unto goveimors, as unto them that are sent by him for the punish- ment of evil doers, and for the praise of them that do well.” OF HUSBANDS. 1 Pet. 3 : 7. ^^Ye husbands, dwell with your wives according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life ; that your pray- ers be not hindered.” Col. 3 : 19. ^^And be not bitter against them.” OF WIVES. 1 Pet. 3 : 1. 6. ^AYives, submit yourselves unto your husbands, as unto the Lord — even as Sarah obeyed Abraham, calling him lord : whose daugh- ters ye are, as long as ye do well, and are not afraid with any amazement.” OF PABENTS. Eph. 6 : 4. ^^Ye fathers, provoke not your chil- dren to wrath : but bring them up in the nurture and admonition of the Lord.” OF CHILDREN. Eph. 6 : 1-3. ^^Children, obey your parents in the Lord : for this is right. Honor thy father and mother ; which is the first commandment with promise ; that it may be well with thee, and thou mayest live long on the earth.” OF MALE AND FEMALE SERVANTS AND LABORERS. Eph. 6 : 5-8. ^^Servants, be obedient to them that are your masters according to the flesh, with 30 TABLE OF DUTIES. fear and trembling, in singleness of your heart, as unto Christ; not \vith eye-service, as men-pleasers; but the servants of Christ doing the will of God from the heart; with good will doing service, as to the Lord, and not to men ; knovdng that whatso- ever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.’’ OF MASTERS AND MISTRESSES. Eph. 6:9. “Ye masters, do the same things unto them, forbearing threatening : knowing that your Master also is in heaven ; neither is there respect of persons with Him.” OF YOUNG PERSONS IN GENERAL. 1 Pet. 5 : 5. 6. “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be sub- ject one to another, and be clothed with humility : for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time.” OF WIDOWS. 1 Tim. 5 : 5. 6. “She that is a widow indeed, and desolate, trusteth in God, and continueth in sup- plications and prayers night and day ; but she that liveth in pleasure is dead while she livetli.” OF CHRISTIANS IN GENERAL. Rom. 13 : 9. 10. — 1 Tim. 2:1. “Thou shall love thy neighbor as thyself. Herein are compre- hended all the commandments. And persevere in prayer for all men.” Let each one learn his lesson well, That comfort in his house may dwell. CHKISTIAN QUESTIONS AND ANSWERS. 31 CHRISTIAN QUESTIONS AND ANSWERS. PREPARED BY DR. MARTIN LUTHER FOR THOSE WHO PURPOSE TO RECEIVE THE LORD’s SUPPER. After confession and instruction in the Ten Commandments, Creed, Lord’s Prayer, Baptism and the Lord’s Supper, the minister may further ask, or each may ask himself: 1. Do you believe that you are a sinner f Yes, I believe it ; I am a sinner. 2. How did you obtain the knowledge thereof? From the holy decalogue or commandments : these I have not kept. 3. Do you feel sorrow on account of your sins? Yes, I feel sorrow for having sinned against God. 4. What have you deserved of God on account of your sins? His Avrath and displeasure, temporal death and eternal damnation. Rom. 6 : 21. and 23. 5. But do you still hope to be saved ? Yes, such is my hope. 6. Whence do you derive this hope and comfort? From my blessed Lord and Saviour Jesus Christ. 7. Who is Christ? The Son of God, true God and man. 8. Are there more Gods than one ? No, there is one God only, but there are three persons, Father, Son, and Holy Ghost. 32 CHKISTIAN QUESTIONS AND ANS^VEKS. 9 . PT hat has Christ done for you that you find comfort in Him ? He died for me, shedding His blood on the cross for me, for the forgiveness of my sins. Gal. 2 : 20. 2 Tim. 4 : 6-8. 10 . Did the*Faiher also die for youf He did not : for the Father is God only, and the Holy Ghost is also God only ; but the Son is true God and true man, who died for me, shedding His blood for me. 11 . How do you obtain this hioidedgef From the holy Gospel, and from the words of the Sacrament ; and also from His body and blood in the Sacrament, which are given to me as a pledge. 2 Cor. 1 : 22.-5 : 5. Eph. 1 : 13. 14. 1 2 . W hat are these words f ^‘Our Lord Jesus Christ, the same night in which He was betrayed, took bread : and when He had given thanks. He brake it, and gave it to the dis- ciples, and said. Take, eat ; this is my body, which is given for you : this do, in remembrance of me. . After the same manner also He took the cup, when He had supped, gave thanks, and gave it to them, saying, Drink ye all of it : this cup is the new^ testament in my blood, which is shed for you, for the remission of sins : this do ye, as oft as ye drink it, in remembrance of me.’’ 13 . Do you then believe that the true body and blood of Christ are in the Sacrament f Yes, this I believe. 14 . What induces you to believe itf The words of Christ : ^^Take, cat ; this is my body: drink ye all of it; this is my blood.” CHRISTIAN QUKSTIONS AND ANSWERS. 33 15 . What are we to do when v:e partake of his body and bloody and thus receive the pledge f We should show His death (1. Cor. 11 : 26.) and the shedding of His blood, and also remember that which He taught us : ^‘This do, as oft as ye do it, in remembrance of me.'’ ^ 16 . Why shotdd we reraemher and shoiv His death ? That we might learn to believe that no creature 'was able to make satisfaction for our sins ; but that Christ, true God and man, alone was able : further, that we might learn to tremble on account of our sins, to regard them as very great, and to rejoice and find comfort in Christ alone; and that thus we might, through this faith, be saved. 17 . What was it that moved Him to die for your sins and make atonement for them f His great love to His Father and also to me and other sinners, as it is written in John 14: 31.; Rom. 5 : 11. ; Gal. 2 : 20. ; Eph. 5 : 2, 25. 1 8 . But why do you desire to receive the Sojcrament f In order that I might learn to believe that Christ died for my sins, through His great love, as now stated ; and then, that 1 might learn from Him to love God and my neighbor. 19 . What should admonish and incite a Christum to receive the Saerament of the Altar frequently f ;■ On the part of God, he should be so moved both by the command of the Lord Jesus Christ, and also by His promise. In reference to himself, he should be so moved by his own spiritual burdens which oppress him, on account of which, indeed, such commandment, encouragement and promise are given. 3 34 ClfRISTfAN Ql'ESTIOXS AND ANSWERS. 20. But v.'hat shall such persons, do, who do not feel these hur- denSy or who do not hunger or thirst for the Sacrament? To these no better counsel can be given than, Firsts to examine whether they are not still flesh and blood, and by all means to believe all that the Scriptures say of these things in Gal. 5 : 16-21., and in Rom. 7 : 18. Seeondhj^ they shmild reflect whether they do not still dwell in an evil Avorld, and also remem- ber that sins and dangers are continually found therein, as the Scriptures declare in John 15 : 18 -20 ; 16 : 7-11 ; 1 John 2: 15-17 ; 5 : 4. 5. Thirdly^ they should consider that they are ex- posed to the snare of Satan, who continually (1 l^et. 5 : 8) disturbs their inward and outward peace b,y falsehood and deadly delusions, according to the representations of the Scriptures in John 8 : 44; 16: 82: 1 Pet. 5: 8. 9; 2 Tim. 2: 26; Eph. 6: 11-16. NOTE. These cpiestions and answers are not mere play, but are drawn up with an earnest desire to benefit young and old by the revered and pious Dr. Luther. Let each one take Jieed and also be in earnest in their use ; for St. Paul says to the Galatians, chai). 6 : Be not deceived, God is not mocked ! BRIEF EXPLANATION OF \ ^ Tlie Doctrines of the Catecliisra Dr. JOHN CONRAD DIETRICH. ( 35 ) INTRODUCTORY QUESTIONS, 1. Of what faith are you ? I am a Christian. Acts 11. 26. 2. TF hy are you a Christian f Because I believe in God the Father, Son, and Holy Ghost, and am baptized in His name. Matt. 28, 19. Jesus said to His disciples : ye there- fore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” (That is : Go ye, and make disciples of all nations by baptizing ^them in the name of the Father, <&c.J Gal. 3, 26-27. 3. What do you believe concerning God the Father^ Son, and Holy Ghost f Everything that is contained in the six chief parts of Christian doctrine, which are taught by Christ Himself and handed down by the Apostles. 4. What booh teaches you these six chief parts of Christian doctrine f The Catechism. 1 Pet. 2, 2.. As new-born babes, desire the sincere milk of the word, that ye may grow thereby. Heb. 6, 1-2 ; 5, 12-13. 5. Whence is the Catechism taken f From the word of God, which God gave us in writing through the Prophets in the Old, and through the Evangelists and Apostles in the New Testament, for our instruction and salvation. 2 Tim. 3, 15-17. And that from a child thou hast known the Holy Scriptures which are able to make thee wise unto 38 INTRODLX’TORY QUESTIOIYS, salvation through faith which is in Christ Jesus. All Scrip- ture is given by inspiration of God, and is profitable for doc- trine, for reproof, for correction, for instruction in righteous- ness : that the man of God may be perfect, thoroughly furn- ished unto all good works. _ 2 Pet. 1, 19-21. We have also a more sure word of proph- ecy ; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your heilrts : knowing this first, that no prophecy of the Scripture is of any private interpreta- tion. For the prophecy came not in old time by the will of man : but holy men of God spoke as they were moved by the Holy Ghost. 1 Cor. 2, 13. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth ; comparing spiritual things with spiritual. The principal proofs of the divine authority of the Holy Scriptures and of tlie Christian religion are : . 1. Miracles, Mark 16, 15-20; Heb. 2, 3-4; John 10, 37- 38 ; 3, 2 ; 2. Prophecy, Is. 41, 22-27 ; 34, 16 ; 3. The witness of the Spirit in the heart, John 7, 17 ; 1 John 5, 6; Heb. 4, 12-13. 6. Which are those six chief parts of Christian doctrine f 1. The holy Ten Commandments ; 2. The Three Articles of the holy Christian Faith ; 3. The Lord’s Prayer , 4. The Sacrament of Holy Baptism ; 5. The OlEce of the Keys ; 6. The Sacrament of the Altar. 7. Whatj in general, is the right use and benefit of all these chief parts; ^ 1. That we may know ourselves, and how we . stand in the Sight of the Lord our God ; 2. That we may know the Lord our God, and how we may be reconciled to Him and united with Him. 39 THE HOEY TEN COMMANDMENTS* John 5, 39. Search the Scriptures; for in them ye think ye have eternal -life : and they are they which testify of me. Luke 11, 28. Blessed are they that hear the word of God and keep it. Jam* 1, 22-24* PART 1. THE HOLY TEN COMMANDMENTS. 8. What forms the first part of the Catechism f The holy Ten Commandments. 9. What are the holy Ten Commandments ? They are the solemn repetition and explanation of the divine law, which was implanted in the hearts of men at the creation ; which repetition and explanation was written on tables of stone by God Himself on mount Sinai, and was proclaimed by Moses. Eom. 2, 14-15. For when the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves. Which shew the work of the law written in their hearts, tlieir con- science also bearing witness, and their thoughts the mean- while accusing, or else excusing one another. Ex. 19, 1-20, 20. Comp. Acts 7, 53. 10. How are the holy Ten Commandments divided f. Into two parts, called the two tables. Ex. 31, 18 ; 32, 15-16 ; Deut. 4, 13 ; 10, 1-4. OF THE FIRST TABLE OF THE HOLY TEX COMMAND- MENTS. 11. Which is the first table? It is that which contains the commandments treating immediately of the service and love of God* 40 OF THE FIRST COMMANDMENT^ 1 2. W hat is the sum of this table ? “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” Matt. 22, 37. 1 3. How many commandmen ts does the first table ccmtain f The first three. OF THE FIRST COMMANDMENT. 14. W hich is the first commandment f Thou shalt have no other gods before me. 15. What is meant by this Commandment f We should fear^ love^ and trust in God above all ~ things. 16. What do you understand by other gods f Every thing which men devise in the place of God, and to which, in an ungodly manner, they ascribe the attributes, w^orks and w’^orship of the true God, as : 1. The idols of the heathen ; 1 Cor. 12, 2. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Ps. 115 3-8; 2. The pictures and graven images which a^'e set up for adoration, Ex. 20, 4-5 ; 32, 1-5 ; 3. The departed saints, so far as they are in- voked, Is. 64, 16 ; Rev. 19, 10 ; 4. The gifts of soul and bod}^, the benefits which are enjoyed, and indeed every thing else, so far as men put their trust in it and make a boast of it. Col. 3, 5 ; Eph. 5, 5; Phil. 3, 19; Job 31,24; Acts 12, 21-23. 17. What is meant by having other gods? It means having either no God, or many gods, or another beside the one true God wLo is revealed OF THE FIRST COMMANDMENT. 41 to us, acknowledging him as such, trusting in him, andUfu’aying and hoping for help and support from him, "without true fear of the true God. Ps. 14, 1. The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works. 1 Cor. 8, 4-6 ; 1 John 2, 23 ; 2 John 9. Is. 42, 8. I am the Lord ; that is my name : and my glory will 1 not give to another, neither my praise to graven images. 18. What is therefore forbidden in this commandment f The practice of every kind of idolatry, image- worship, superstition, invocation of saints or of other creatures, or in any manner putting our trust in them. Matt. 4, 10. Thou shalt worship the Lord thy God, and Him only shalt thou serve. Matt. 10, 28. Fear not them which kill the body, but are not able to kill the soul ; but rather fear Him which is able to destroy both soul and body in hell. Matt. 10, 37. He that loveth father or mother more than me, is not worthy of me : and he that loveth son or daughter more than me, is not worthy of me. Jer. 17, 5. Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. 19. What^ on the other hand^ is commanded in it f That we should have the one true God only, know Him according to His revealed Word, fear Him above all things, love Him with all the heart, trust in Him alone, submit ourselves in true hu- mility and patience to Him, and look to. Him alone for every blessing. John 17, 3. This is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent. Jer. 9, 23-24. Ps. 33, 8. Let all the earth fear the Lord : let all the inhabitants of the world stand in awe of Him. 42 OF THE FIBST COMMANI)]MENT, Gen, 39, 9, How then can I do this great wickedness, and sin against God ? _ Ps, 73, 25-6, Whom have Lin heaven hutjPhiee? and there is none upon earth that I desire besides Tliee,^ My flesh and my heart faileth ; but God is the strength of my heart, and my portion forever. Prov, 3, 5, Trust in the Lord with all thine heart ; and lean not unto thine own understanding. Ps, 118, 8-9, It is better to trust in thn Lord than to put confidence in man : it is better to trust in the Lord than to put confidence in princes. Ps, 42, 11, Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God; for I shall yet praise Him, who is the health of my counte- nance and my God. 20. Why does Luther introduce the explanation of each com- mandment ivith the words : We should fear and love God’’ ? He would show the source whence all the works required in the holy Ten Commandments flow, which is the fear and love of God ; for if these dp not proceed from child-like fear and true love to God, they are hypocritical works and can not truly please Him. 1 Tim, 1, 5, 21. But why is it that you do not recite all the words of the holy Ten Commandments, just as God inscribed them upon the tables of stone, and Moses by His command proclaimed them ? This is not necessary, 1, Because several things are contained in the Ten Commandments’ which are not obligatory upon mankind in general, but pertain only to the Jews and the Mosaic polity ; 2. Because several things are identical in sense, and we therefore need not repeat them pre- cisely word for word. 22. W hat are these things f In the first Commandment they are these words : ‘T am the Lord thy God, which have brought OF THE FIHST COMMANDMENT. 43 tliee out of the land of Egypt, out of the house of hondageA Ex. 20, 2. ^‘Thou^ialt not make unto thee any graven im- age, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth : thou shalt not bow down thyself to them, nor serve them.’’ Ex. 20, 4-5. 23 . Why is this omitted f 1. Because the bringing forth out of Egypt wvas a temporal blessing which pertained alone to the Jews, and therefore does not now concern Chris- tians ; 2. Because the commandment forbidding the worship and adoration of images is, in general, in- cluded in the words : ^‘Thou shalt have no other gods before me.” 24 . But should not the precept respecting images form a separate commandment, and. be numbered, as the second f Which is the first, or which is the second or third commandment, neither God nor Moses has indicated; w^e know only that there are ten com- mandments. 25 . How, then, is the precept respecting images to be regarded ? It is an appendix to the first commandment, or an explanation of it, containing a particular ex- ample to illustrate it. . '=• 26 . How do you prove this ? Other gods, whether strictly or figuratively so dalled, are forbidden in the first commandment; but, according to the testimony of Scripture, graven images and pictures, which are made and used for purposes of worship, are other gods : therefore they are forbidden in the first commandment. 44 OF THE SECOND COMMANDMENT, 27, But could not the commandments^ with a good consdenjce^ he recited fidly in the very words which Moses used f Certainly; but in the whole New Tej^ment we noAvhere find them thus repeated, and we there- fore justly follow the apostolic practice. < Eph. 6, 3. Comp. Ex. 20, 12. 28. May not ^pictures and graven images he tolerated with a good conscience f If they are exhibited for the purpose of ivorship, of adoration and of superstition, they should be abolished ; but if this is not the case, and if they contain nothing scandalous or indicative of levity, they may be used : 1. as salutary memorials ; 2. as helps to edification ; 3. as means of teaching history ; 4. as aids to memory ; and 5. as ornaments. Lev. 26, 1 ; 2 Kin. 18, 4. Comp. Num. 21, 8. 1 Sam. 7* 12; 1 Kin. 6, 23; 7, 29; Matt. 22, 20; Acts 28, 11. OF THE SECOND COMMANDMENT. 29. Which is the second commandment 9 Thou shall 7iot take the name of the Lord thy God in vain, 30. What is meant by this commandment? We shoidd so fear and love God as not to curses swear, conjure, lie, or deceive hy His name, but call upon Him in every time of need, and tvorship Him with prayer, praise, aiid thanksgiving, 31. What is meant hy the name of God ? 1. God Himself, Ex. 3, 13-15 ; 2. God’s attributes. Ex. 34, 5-7 ; 3. God’s will or command. Dent. 18, 19 ; 4. Every thing that is revealed in Scripture concerning God, and that serves to promote the OF THE SECOND COMMANDMENT, 45 knowledge, warship, glory, praise and confession of God, 48, 10 ; Mich. 4, 5 ; Acts 21, 13. 32. Wlmt is meant by taking His name in vain ? It is using the name of God either thoughtlessly, unprofitably and triflingly, or falsely and blas- phemously. Eph. 4, 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edify- ing, that it may minister grace unto the hearers. Gal. 6, 7. Be not deceived ; God is not mocked. Matt. 27, 46-47 ; Dan. 5, 2-4. (2 Macc. 4, 17.) 33. W hat is therefore forbidden in this commandment 9 All cursing, SAvearing, conjuring, lying, or de- ceiving by the name of God. 34. W hat is cursing by the name of God 9 It is either blaspheming God, or Avishing evil to ourselves or our neighbors by the holy name of God. Jam. 3, 9-10. By the tongue bless Ave God, even the Father; and therewith curse Ave men, Avhich are made after the similitude of God, Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not BO to be. Eom. 12, 14 ; Matt. 26, 74 ; 2 Sam. 16, 13 ; Lev. 24, 10-23. 35. W hat is swearing by the name of God 9 It is calling upon God to Avitness the truth and to avenge untruth. 36. Is swearing in all cases forbidden 9 No ; every Christian may and should swear to accredit himself and to attest the truth, when 1. The honor of God demands it ; 2. y The Avelfare of our neighbor makes it neces- sary ; 3. The government commands it ; 4. The exigences of his office or calling require it. 46 OF THE SECOND COMMANDMENT. 37. Why do you maintain this? 1. Because the Scriptures teach tlmt there is swearing which is lawful, Jer. 4, 2; DM^t. 6, 13; 2. Because the saints of the Old Testament, Abraham, Moses, David, &c., used the oath, Gen. 14, 22-23; 24, 3-9; Jos. 4, 9; 2 Sam. 21, 7; 3. Because Christ and the Apostles in the New Testament did the same, John 16, 20 ; Matt. 26, 63-64 ; 2 Cor. 11, 31 ; Rom. 9, 1 ; 4. Because swearing for the confirmation of the truthfulness of witnesses and of the truth which is Avitnessed, Avas introduced for the welfare of the Church and of the community, that there might be an end of all strife. Heb. 6, 16. ^‘For men A^erily swear by the greater : and an oath for confirma- tion is to them an end of all strife/" 38. W hat kind of swearing is forbidden ? That which is in conflict Avitli the Word of God, and AAliich consists in taking an oath in matters that are either false, or uncertain, or not alloAV- able, or impossible, or trivial and vain. Matt. 5, 33-37. Again, ye have heard that it hath been said by them of old time, Thou shalt not forsA^^ear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, Sweaivnot at all : neither by heaven : for it is God’s throne : nor by the earth ; for it is his footstool : nei- ther by Jerusalem ; for it is the city of the great King : nei- ther shalt thou swear by thy head, because thou canst not make one hair Avhite or black. But let your communica- tion be. Yea, yea ; Kay, nay ; for whatsoever is more than these conieth of evil. Matt. 26, 72; Jos. 9, 14-15; Acts 23, 12 ; Matt. 14, 7. 1 Sam. 14, 24-30 and 37-45. (This ungodly oath it was not allowed to keep.) 39. • What is conjuring? It is not only, by the aid of the deAul, to injure our neiglibor in person or property, but also, by a or THE SECOND COMMANDMENT. 47 superstitious misuse of the name or Word of God, or by other means which in their nature cannot effect the end for which they are used, to cure diseases in men and animals, discover secrets, quench fires, render invulnerable, and the like. Deut. 18, 10-12. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord. Lev. 19, 31 ; 1 Sam. 28, 5-25 ; Is. 8, 19-20 ; Acts 19, 19 ; Tob. 6, 9 ; Kev. 21, 8 ; 22, 15 ; Jer. 10, 2. 40. ' What is lying or deceiving by the name of God ? It is either corrupting the Word of God by false interpretations, and representing false doctrines to be divine truth ; or having the name of God upon our lips, but not in our hearts, or otherwise misusing it for purposes of falsehood or deception. Jer. 23, 31-32. Behold, I am against the prophets, saith the Lord, that use their tongues and say. He saith. Behold, I am against them that prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies, and by their lightness, yet I sent them not, nor com- manded them : therefore they shall not profit this people at ail, saith the Lord*. Ez. 13, 18-19 ; Matt. 5, 19 ; Kev. 22, 18-19. Matt. 15, 8. This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. Ps. 50, 16-17. But unto the wicked God saith, "What hast thou to do, to declare my statutes, or that thou shouldest take my convenant in thy mouth ? Seeing thou liatest in- struction, and easiest my words behind thee. Matt. 7, 21. Not every one that saith unto mn. Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of my Father which i.^ in heaven. • 41. But what IS enjoined upon tis in this commandment? That we should always use the name of God de- 48 OF THE THIRD COMMANDMENT. voutlyj piously and reverently, and call upon Him in every time of need, and worship Him with prayer, praise, and thanksgiving. Matt. 6, 9» Hallowed be Thy name. Ps. 50, 15. Call upon me in the day of trouble ; I will deliver thee, and thou shalt glorify me. 1 Thess. 5, 17. Pray without ceasing. Col. 3, 16. Let the word of Christ dwell in you richly in all wisdom ; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. Ps. 50, 14. Offer unto God thanksgiving ; and pay thy vows unto the Most High. Ps. 103, 1-2 ; 106, 1. 42. What is the particular threat directed against the trans^ gressors of this commandment ? ‘^The Lord will not hold him guiltless that tak- eth His name in vain.’^ Ex. 20, 7 ; Dent. 5, >11. will be a swift witness against the sorcerers, and against the adulterers, and against false swear- ers.’’ Mai. 3, 5 ; Ez. 17, 11-20. OF THE THIRD COMMANDMENT. 43. Which is the third commandment? Rememher the Sabbath day^ to keep it holy, 44. W hat is meant by this commandment ? We should so fear and love God as not to despise His Word and the preaching of the Gospel^ but deem it holy, and willingly hear and learn it, * 45. Why is it that, in this commandment, also you do not re- hearse the words exactly as they are found in Ex, 20, 8-11 ? Because some of them refer merely to the Jew- ish sanctification of the Sabbath, and therefore be- long to the ceremonies and types which concern only the Jews, not the Christians in the New Test- ament. OF THE THIRD COMMANDMENT. 49 Matt. 12, 8. The Son of Man is Lord even of the Sabbath day. Col. 2, 16-17. Let no man therefore judge you in meat, or in drink, or in respect of an holy-day, or of the new- moon, or of the sabbath-days : which are a vshadow of things to come ; but the body is of Christ. Gal. 4, 9-11. Deut. 5, 15 ; Ex. 16, 23. 29 ; 35, 3 ; Jer. 17, 21-27. 46. W hat is meant by Sabbath 7 Sabbath means ceasing from labor, or rest, and the day is so called because it was the seventh day of the week, on which the Lord rested, after hav- ing in six days made heaven and earth. Gen. 2, 2 - 8 . * 47. Is it iherefoix necessary that the seventh day should be appointed as the day of rest ? Christians are at liberty to appoint any day for worship ; but because the Apostles and other Christians of their times, for the purpose of sepa- rating themselves from the Jewish Church, ap- pointed the Lord’s day as the day of holy rest, and transferred to it all the honors of the Jewish Sab- bath, it is meet that we should observe it also. Rom. 14, 5-6. One. man esteemetli one day above an- other ; another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord : and he that regardeth not the day, to the Lord he doth not regard it. Pie that eateth, eateth to the Lord, for he giveth God thanks ; and he that eateth not, to the Lord he eateth not, and giveth God thanks. 1 Cor. 16, 2 ; Acts 20, 7 ; Rev. 1, 10. * 48. TP" hy ivas this day chosen f Because on this day our Lord Jesus Christ arose from the dead, and introduced the spiritual Sab- bath by His resurrection. Mark 16, 2 ; Acts 2, 1. 49. But is it allowable to celebrate annually other festivals^ as of the Lordy of the Apostles and other saintSj besides the Lord’s day ? Certainly this may be done, in the exercise of 50 OF THE THIRD COMMANDMENT. Christian liberty, if it only be done without super- stition, and without the vain fancy that this is do- ing God service. Gal. 5, 1. 50. ^ Why therefore are the festivals of our Lordj as that of His birth ^ circumcisioiij resurrection, ascension, and of the mission of the Holy Ghost, &c,, solemnly celebrated 9 1. That the sacred history may be learned in regular order ; 2. That the great blessings which come to us through these events may be particularly consid- ered, Acts 2, 11. 3. That we may give due thanks to God espe- cially for these benefits, and apply them to His glory and to our salvation, Ps. 77, 12-13 ; 26, 6-7. " 51. Why are the festivals of the Apostles and other saints celeh'ated ? 1. Because of the seemly order which should be observed in the Church; 1 Cor. 14, *10. Let all things be done decently and in order. % 2. In annual commemoration of the history and of the great benefits conferred upon the Church of Christ through the saints, which it is proper that Christians should gratefully remember ; 3. For tlie sake of the example, that we may piously imitate the life, faith, . confession, stead- fastness, patience, and other virtues of the saints. Heb. 13, 7. Remember them which have the rule over you, who have spoken unto you the word of God : whose faith follow, considering the end of their conversation. Phil. 3, 17. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. Heb. 11. 52. What is meant by helping the Sabbath holy ? It means, in general, to devote the day to holy worship and to the performance of holy works. OF THE THIRD COMMANDMENT. 61 1 Tim. 4, 4-5. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving for it is sanctified by the word of God, and prayer. John 17, 17. 53. What then is enjoined in this commandment f That we should deem the Word of God holy, will- ingly hear it in the assembly for worship, meditate upon it and learn it, and use the holy sacraments according to their divine institution ; and further, that we should engage in prayer and thanksgiv- ing, and in other exercises of piety by which the holy day is properly and truly sanctified. Is. 66, 2. To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word. Eccl. 5, 1. Keep thy foot when thou goest to the house of God, and be more ready to hear than to give the sacrifice of fools ; for they consider not that they do evil. Ps. 26, 6-8. So will 1 compass thine altar, O Lord : that I may publish with the voice of thanksgiving, and tell of all thy wondrous works. Lord, I have loved the habitation of thy house, and the place where Thine honor dwelleth. 1 Thess. 2, 13. When ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually work- eth also in vou that believe. Jas. 1, 21 ; Luke 11, 28; Jas. 1, 22 ; Ps. 119, 72. 1 Cor. 11, 20 ; Acts 20, 7. 1 Tim. 2, 1-3 ; 1 Cor. 14, 26. Gal. 6, 6. Let him that is taught in the word, communi- cate unto him that teacheth in all good things. .James 1, 27. Pure religion and undefiled before God and the Father is this. To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. 54. But what is forbidden in this com mandment ? Despising public preaching and the Word of God, neglecting the sacraments, performing ordin- ary daily labor, or engaging in other works which 52 OF THE THIRD COMMANDMENT. are ungodly and belong to the vanity of the world, and by which the holy day is desecrated. Hos. 4, 6. Because thou hast rejected knowledge, I will also reject thee. Luke 10, 16. He that heareth you, heareth me ; and he that despiseth you despiseth me ; arid he that despiseth me, despiseth Him that sent me. John 8, 47. He that is of God, heareth God’s words : ye therefore hear them not, because ye are not of God. Hebf. 10, 25. Not forsaking the assembling of ourselves together, as the manner of some is. Luke 7, 30. 1 Pet. 4, 4. Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you. Comp. v. 3. Num. 15, 32 — 36. 55. W hat is the particular threat and penalty annexed to this commandment f shall keep the Sabbath therefore, for it is holy unto you : every- one that defileth it shall surely be put to death.’’ Ex. 31, 14. OF THE SECOND TABLE OF THE HOLY TEN COMMAND- MENTS. 56. Of what does the second table of the commandments treat ? Of love to our neighbor. 57. W hat is the sum of this table f ^^Thou shalt love thy neighbor as thyself.” Matt. 22, 39. And : ^^All things whatsoever ye would that men should do to you, do ye even so to them.” Matt. 7, 12. 58. Who is our neighbor ? All men in general who need our counsel, help or assistance, whether they be friends or foes, ac- quaintances or strangers, poor or rich, or whoever they may be. OF THE FOURTH COMMANDMENT. 53 Matt. 5, 44 — 48. I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, - and pray for them which despitefully use you, and perse^ cute you ; that ye may be the children of your Father which is in heaven : for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye ? do not even the publicans the same ? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect. Luke 10, 25-37. (1 Tim. 5, 8; Gal. 6, 10. Mark the distinction!) 59. How should xve love our neighbor f Not above all things; for such love belongs to God ; but as ourselves, so that we should as heart- ily, sincerely and constantly wish him well, do him all the good we can, and speak well of him, as we do this for ourselves and desire others to do it toward us. 60. How many commandments are contained in this second table f The last seven, namely the 4., 5., 6., 7., 8., 9. and 10. OF TI^E FOURTH COMMANDMENT. 61. Which is the fourth commandment? Honor thy father and thy mother^ that it may he well with thee^ and thou mayest livelong on the earth. 62. What is meant by this commandment? We should so fear and love God as not to despise nor displease our parents and superiors^ hut honor^ serve^ ohey^ love, and esteem them. 63. W hat is meant in this place by the ivord parents ? All superiors, whom God has placed over others for their government and protection, as : 54 OF THE FOUKTH COMMANDMENT. 1. Our parents proper, as well as grand-par- ents, step-parents, foster-parents, and parents-in- law, Gren. 28, 13 ; Luke 2, 48 ; John 19, 26-27 ; 1 Sam. 24, 12 ; 2. Guardians and tutors of minors, Est. 2, 7 and 20 ; 3. Ministers and pastors, 2 Kin. 13, 14 ; 1 Cor. 4, 15 ; Gal. 4, 19 ; 1 John 2, 18 ; 4. Teachers in schools and colleges, 2 Kin. 2, 5. The temporal government and its officers, Ezra 1, 5 ; 6. The masters of the house, 2 Kin. 5, 13 ; 7. Aged persons. Acts 22, 1 ; 1 Tim. 5, 1-2 ; Rom. 16, 13. 64. What therefore is meant by the ivoi'd children ? All subordinates, whom God has placed under others for their government and protection, as : 1. Children ; 2. Minors ; 3. The hearers of God’s Word ; 4. Pupils ; 5. Subjects; 6. Servants and domestics ; 7. Young persons. 65. What is enjoined upon parents and all superiors in this commandment f To exercise paternal care, love and benevolence toward all their subjects, provide for them, pro- tect them, faithfully instruct them in the Lord, and set them a blameless example of pure faith, upright conversation and good morals. Eph. 6, 4 ; Deut. 6, 6-9 ; Prov. 22, 15 ; 23, 13-14 ; Gen. 18, 19. 1 Tim. 5, 8. Matt. 18, 6. 10. Compare the table of duties. OF THE FOURTH COMMANDMENT. 55 66. What is comraanded and forbidden to all children and Bubjects f That they should give due honor to their par- ents and to all who are placed over them, serve them with fear and simpleness of heart, obey them, not despise them, not provoke them to wrath, but love and esteem them. 67. Whai is required by the honor which is dm to parents and super im'S f That on account of the divine order we should highly esteem them, and deport ourselves humbly and respectfully towards them. Mill. 1, 6. A son lionoreth his father, and a servant his master. Eph, 6, 2-3. Honor thy father and mother, (which is the first commandment with promise, ) that it way be well with thee, and thou mayest live long on earth. I^v. 19, 3, Ye shall fear every one his mother and his father. 1 Kin. 2, 19. 68. But are oil superiors to he obeyed in all things without dis- tinction f' We should obey them in all things that are not contrary to Grod and the love due to our neigh- bor; but if they enjoin anything that is against the divine commandment, we must obey Grod rather than men. Col. 3, 20. Children, obey your parents in all things : for this is well-pleasing unto the Lord. Eph. 6, 1. Prov. 23, 22. Hearken unto thy father that begat thee, and despise not thy mother when she is old. 6, 20-22 ; Luke 2, 51. Acts 5, 29. We ought to obey God rather than men. 69. Whol is required by love to parents f That on account of the benefits which they have conferred we desire their welfare and seek to re- 56 OF THE FOURTH COMMANDMENT. quite thenij and that we bear their faults and weak- nesses patiently, and pray for them. 1 Tim. 5, 4. To requite their parents : for that is good and acceptable before God. Sir. 3, 1-18. 70. What is meant by despising our parents and mperiorsf It means thinking less highly of them than God desires, using contemptuous and derisive gestures and words towards them, and refusing to render the obedience which is due to them. Prov. 30, 17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. 2 Kin. 2, 23- 24. 71. What is meant by provoking them to wrath ? It means not only withholding from them the honor and obedience which are their due, but ren- dering them the reverse, opposing them, and of- fending and insulting them in words, works or gestures. Prov. 20, 20 ; Gen. 9, 20-25 ; Deut. 21, 18-21. 72. What is the special promise annexed to this commandment ? ^^That it may be well with thee, and thou mayest live long upon the earth.’’ Eph. 6, 3. 73. W hy did God particularly annex this promise f 1. To urge us the more to obedience by setting before us this reward ; 2. To testify publicly how highly He esteems the honoring of parents; 3. To show us the great necessity of obedience to this commandment. 7 4. W hat is the special threat and penalty pertaining to 'this commandment f ^^Oursed be he that setteth light by his father or his mother.” Deut. 27, 16. ‘‘He that curseth his OF THE FIFTH COMMANDMENT. 67 father or his mother shall surely be put to death.’^ Ex. 21, 17. Lev. 20, 9. OF THE FIFTH COMMANDMENT. 75. Which is the fifth commandment f Thou shalt not hill, 76. What is meant by this commandment f We should so fear and love Qod as not to do our neighbor any bodily harm or injury^ but rather assist and comfort him in danger and want, 77. What is meant by ^‘kiir in this commandment f It means doing harm or injury to our neighbor in regard to his life or his bodily welfare, either 1. By internal emotions of the mind, as wrath, hatred, envy, revenge, or 2. By external gestures, wicked looks, or 3. By abuse or vilification with the tongue, or 4. By any external act. Matt. 5, 21-22. Ye have heard that it was said by them of old time : Thou shalt not kill ; and whosoever shall kill shall be in danger of the judgment. But I say unto you : That whosoever is angry with his brother without a cause shall be in danger of the judgment ; and whosoever shall say to his brother, Baca, shall be in danger of the council : but whosoever shall say, Thou fool, shall be in danger of hell-fire. 1 John 3, 15. Whosoever hateth his brother, is a mur- derer; and ye know that no murderer hath eternal life abiding in him. Gen. 27, 41. (Purpose.) Gen. 4, 5. Jer. 18, 18. Come, and let us smite him with the tongue. Ps. ^7, 4. Gen. 4, 8; 2 Sam. 11, 15; comp. 12, 9; Ex. 21, 28-29; Deut. 28, 8 ; Matt. 26, 51-52. 1 Sam. 31, 4; 2 Sam. 17, 23; 1 Kin. 16, 18-19; Matt. 27, 5; 2 Cor. 7, 10; Prov. 24, 8. (Suicide.) 68 OF THE FIFTH COMMANDMENT. 78. What is accordingly forbidden in this commandment f Either directly or indirectly rendering it diffi- cult for our neighbor to support life, or doing him bodily harm or injury. Epli. 4, 26. Be ye angry and sin not ; let not the sun go down upon your wrath. Rom. 12, 19-20. Dearly beloved, avenge not yourselves, hut rather give place unto wrath : for it is written. Venge- ance is mine ; I will repay, saith the Lord. Tlierefore, if thine enemy hunger, feed him ; if he thirst, give him drink ; for in so doing thou shalt heap coals of fire on his head. Prov. 23, 29-30; Acts- 7, 52; 1 Kin. 3, 19; Luke 10, 31-32. 79. But vjhat is enjoined in it ? That we should with all kindness and benevo- lence assist and comfort our neighbor in bodily danger and want. Col. 3, 12-13. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any ; even as Christ forgave you, so also do ye. Matt. 5, 25. Agree with thine adversary quickly, wEile thou art in the way with him ; lest at any time the adver- sary deliver thee to the judge, and thou be cast into prison. Is. 58, 7. Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house ? when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh ? Heb. 13, 16. To do good, and to communicate, forget not ; for with such sacrifices God is well pleased. Jam. 2, 15-16; Rom. 13, 14; Col. 2, 23. 80. What is the promise respecting this commandment ? ^‘Blessed are the meek, for they shall inheril the earth. Blessed are the merciful, for they shall obtain mercy. Blessed are the peacemakers, for they shall be called the children of God.” Matt. 5, 1 7 . 9 . OF THK SIXTH COMMANDMENT. 59 81. What is the threat and penalty pertaining to this com- mandment ?. ‘‘Whoso sheddeth man’s blood, by man shall his blood be shed.” Gen. 9, 6. “All that take the sword shall perish with the sword.” Matt. 26, 52. Lev. 24, 19-20. OF THE SIXTH COMMANDMENT. 82. Which is the sixth commandment f Thou shalt not commit adultery, 83. What is meant by this commandment? We should so fear and love God as to be chaste and pure in our words and deeds, each one also lov- ing and honoring his ivife or her husband, 84. What is adultery ? It is givini^ way, outside of the lawful marriage relation, to forbidden desires of the flesh, either 1. internal inordinate inclinations of the heart, or 2. By external unchaste gestures, or 3. By external filthy language, or 4. By external acts, fornication, adultery, in- cest, seduction, sodomy, and the like. Matt. 5, 27-28. Ye liave heard that it was said by them of old time, Thou shalt not commit adultery : but I say un- to you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. 15, 19. 2 Pet. 2, 14. Having eyes full of adultery. 2Sam. 11, 2; Prov. 7, 10-13 ; 5. 20 ; Hist, of Sus. 8-12. Eph. 5, 3-4. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as be- cometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. Col. 3, 5-6. Mortify therefore your members which are upon the earth : fornication, uncleanness inordinate afiec- 60 OF THE SIXTH COMMANDMENT. tion, evil concupiscence, and covetousness, which is idola- try : for which things’ sake the wrath of God cometh on the children of disobedience. Matt. 19, 9. And I say unto you. Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away, doth commit adultery. 1 Cor. 5, 1. It is reported commonly that there is forni- cation among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. Comp. Mark 6, 18. Ej)h. 5, 12. For it is a shame even to speak of those things which are done of them in secret. Bom. 1, 24r-27. 85. What is enjoined in the sixth commandment f That Ave should be chaste and pure in our thoughts, words and deeds, each one also loving and honoring his Avife or husband. 86. What must we do to he chaste in heart f We must resist the sinful inclination to unchas- tity by prayer, temperance, industry and the fear of God. Ps. 51, 10. Create in me a clean heart, O God ; and re- new a right spirit within me. Prov. 23, 31-33. Look not thou upon the wine when it is red, when it giveth his color in the cup, when it moveth itself aright : at the last it biteth like a serpent, and sting- eth like an adder. Thine eyes shall behold strange women, and thine heart shall utter perverse things. Prov. 20, 1. Wine is a mocker, strong drink is raging; and whosoever is deceived thereby is not wise. Eph. 5, 18; Bom. 13, 13-14; 1 Cor. 9, 27. Gen. 34, 1. Gen. 39, 9. How then can I do this great Avickedness and sin against God? 1 Cor. 6, 15. ^ 87. W hat must ive do to be chaste in words ? We must shun all indecent conversations, jests, and offensive language, and strive to be pure in all our Avords. OF THE SEVENTH COMMANDMENT. 61 1 Cor. 15, 33. Evil communications corrupt good man- ners. Phil. 4, 8. 88. What must we do to he chaste in deeds f We must avoid all lewd behavior, fornication and carnal defilement, together with all that occa- sions such sins, and keep body and soul unspotted. 1 Tim. 2, 9. In like manner also that women adorn them- selves in modest apparel, with shamefacedness and sobriety. 2 Kin. 9, 30. 1 Cor. 6, 18. Flee fornication. 1 Tim. 5, 22. Keep thyself pure. 2 Tim. 2, 22. Flee also youthful lusts. Job. 31, 1. I made a covenant with mine eyes ; why then should I think -upon a maid. Prov. 1, 10. My son, if sinners entice thee, consent thou not. Matt. 6, 13. Lead us not into temptation. Matt. 14, 6. 89. W hat is the promise respecting this commandment f that hath not defiled his neighbor’s wife shall surely live.” Ez. 18, 6. 9. 90. What is the threat and penalty pertaining to this com- mandment 2 ^^Whoremongers and adulterers God will judge.” Heb. 13, 4. “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor ex- tortioners, shall inherit the kingdom of God.” 1 Cor. 6, 9-10. Gal. 5, 19-21. OF THE SEVENTH COMMANDMENT. 82. W hich is the seventh commandment ? Thou shalt not steal, 83. What is meant by this commandment ? We should so fear and love God as not to roh our neighbor of his money or property^ nor bring it into 62 OF THE SEVENTH COMMAND.HENT. 0117 ' possemo 7 i by unfair dealing or fraudulent rneanSy but rather assist hhn to iniprove ayid protect it, 93. What is stealing ? It is to seek and to obtain our neighbor’s prop- erty either 1. By an internal desire of the heart, or 2. By externally looking on it with longing eyes, or 3. By external acts, namely, getting it by force or deceit, or unjustly holding and using it. Matt. 15, 19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blas- phemies. Prov. 23, 5. Wilt thou set thine eves upon that which is not? Prov. 27, 20; 1 John 2, 16; .Jos. 7, 21. 1 Thess. 4, 6. That no man go beyond and defraud his brother in any matter : because that the Lord is the avenger of all such. Hab. 2, 6. Woe to him that increaseth that whicli is not liis ! how long? and to him that ladeth himself with thick clay. Prov. 28, 24. Dent. 27, 17 ; Jer. 9, 5. Lev. 19, 35-36. Ye shall do no unrighteousness in judg- ment, in mete-yard, in weight, or in measure. .Just balances, just weights, a just ephah, and a just bin shall ye have: I am the Lord your God. Luke 3, 13. Exact no more than that which is appointed you. Prov. 28, 8. lie that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor. Ps. 37, 21. The wicked borroweth, and payeth not again. Jer. 22, 13. Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbor’s service without wages, and giveth him not for his work. Jam. 5, 4. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth ; and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Comp. 1-3. OF THE SEVENTH COMMANDMENT. 63 Lev. 19, 13. Thou shalt not defraud thy neighbor, neither rob him : the wages of him that is hired shall not abide with thee all night until the morning. Deut. 24, 14. 2 Thess. 3, 10-12. For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, Avorking not at all, but are busy-bod- ies. Noav them that are such we command and exhort by our Lord Jesus Christ, that witli quietness they Avork, and eat their OAvn bread. Prov. 18, 9. ProA^ 29, 24. Whoso is partner Avith a thief hatetli his own soul. Matt. 23, 14; Is. 1, 23; Luke 19, 8; Lev. 6, 2-5. 94. What then is forbidden in this commandment f Kobbing our neighbor of his money or property, or bringing it into otir possession by unfair deal- ing or by deceit, no matter on what pretense, and unlaAvfully retaining it. 95. And ivhat is enjoined in it ? That we should do what lies in our power to protect his property and improve his means of sub- sistence. 96. When is this done f When Ave assist him according to our ability in Avord and deed, give alms, lend, Avarn against in- jury, aid him to obtain A\hat is his due, and to this end labor diligently and take care of our means, that in case of necessity Ave may be able to help him. 1 John 3, 17. But aWioso hath this Avorld’s goods, and seetli his brother have need, and shutt^i up his boAvels of compassion from him, hoAV dAA^elleth the love of God in him ? Matt. 5, 42. Give to him that asketh thee, and from* him that would borrow of thee, turn not thou away. Luke "6, 34-35; Ex. 23, 4-5; Deut. 22, 3; Eph. 4, 28; John 6, 12. 97. What is the 'penalty visited upon theft ? In the Old Testament restitution Avas required cither four-fold or five-fold, and sometimes seven- 64 OF THE EIGHTH COMMANDMENT. fold, according to the character of the crime. Prov. 6, 31. Comp. 1 Cor. 6, 9-10. ^‘Thieves shall not inherit the kingdom of God.’’ OF THE EIGHTH COMMANDMENT. 98. Which is the eighth commandment f Thou shall not hear false witness against thy neighbor. 99. What is meant by this commandment f We should so fear and love God as not deceitfully to belie ^ betray., slander., nor raise injurious reports against our neighbor., hit apologize for him., speak well of him., and put the most charitable construction on all his actions. 100. W hat is hearing false ivitness f It is either secretly or publicly suspecting, say- ing or testifying that which injures another’s good name. Zech. 8, 17. Let none of you imagine evil in your hearts against his neighbor. Matt. 9, 4 ; 15, 19 ; Eccl. 7, 30. 101. What then is forbidden in this commandment f Deceitfully belying, betraying, slandering, or raising injurious reports against our neighbor, or condemning him without cause or without giving him a hearing. Eph. 4, 25. Wh^efore putting away lying, speak every man truth with hilnieighbor : for we are members one of another. Is. 5, 20 ; Prov. 10, 19. Proy. 11, 13. A tale-bearer revealeth secrets, but he that is of a faithful spirit concealeth the matter. 20, 19. Jam. 4, 11. Speak not evil one of another, brethren. Ps. 50, 16. 19-22. Unto the wicked God saith. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother; thou slander- est thine own mother’s son. These things hast thou done, OF THE EIGHTH CK)MMANr)MENT. 65 and I kept silence; thou thoughtest that I was altogether such a one as thyself; but 1 will reprove thee, and set them in order before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. Luke 6, 37. Judge not, and ye shall not be judged ; con- demn not, and ye shall not be condemned. Comp. 41-42. 102. Ilovj is this done before the court f When the judge gives an unjust decision, or the accuser brings false charges against an innocent neighbor, or the accused denies what he knows to be true, or the witness bears false testimony, or the attorney delays or hinders a good cause and makes an evil one appear right. 2 Chron. f9, G. Take heed what ye do: for ye judge not for man, but for the Lord, wlio is with you in the judgment. Prov. 17, 15. He that justitieth the wicked, and lie that condcmneth the just, even they both are abomination to the Lord. Dent. 1, 17; Ex. 23, 8. Luke 23, 2. 1 Cor. 6, 7-8. (Comp. 1-6.) Rom. 12, 18. (Of the right to call upon the government for help, comp. Acts 23, 12-17; 25, 11.) Jos. 7, 19. Prov. 19, 5. A false witness shall not be unpunished; and he that speaketh lies shall not escape. Matt. 26, 59-61 ; Acts 6, 13-11: 1 Kin. 21, 13. Ex. 23, 1 ; Acts 24, 1-8. 103. Blit ivhoi is enjoined in it ? That we should apologize for pur neighbor when he is belied and slandered, think and speak well of him, put the most charitable construction on his actions, and in all things seek con^antly to speak the truth. Prov. 31, 8-9. 02:)en thy mouth for the dumb in the cause of ail such as are ajypointed to destruction. Open thy mouth, judge righteously, and plead the cause of the 2)oor and needy. Comp. 1 Sam. 19, 4; 22, 13-14. 1 Cor. 13, 7. Charity believeth all things, hojjeth all things, endureth all things. 1 Pet. 4, 8. Charity shall cover the multitude of sins. 5 m OF Til K NINTH COMMANDMENT. Matt. 5, 37. Let your communication be, Yea, yea; nay, nay * tor whatsoever is more than these, cometh of evil. Jam. 5, 12; 2 Cor. 1, 17; 1 Pet. 2, 21-22. Prov. 2, 7. God is a buckler to them that walk uprightly. Matt. 18, 15-18. If thy brother shall trespass against time, go and tell him his fault between thee and him alone : if lie shall hear thee, thou hast gained thy brother. But if lie will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church : but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Lev. 19, 17; Prov. 28, 23; Ps. 141, 5. 104. What in the promise of this commandment f ^‘Ile that walketli uprightly, and worketh right- eousness, and speaketli the truth in his heart ; he that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor, he shall abide. Ps. 15. 105. What is the penalty of disobeying itf “Lying lips are abomination to the Lord.” Prov. 12, 22. “Thou shalt destroy them that speak leas- ing: tlie Lord will abhor the bloody and deceitful man.” Ps. 5, b. Matt. 12, 36. OF THE xVlNTlI COMMANDMENT. 106. W Inch is the ninth commandmient f Thou shalt not covet thy neighbor’^ s house, 107. What is meant by this commandment f We should sc^eai' and love God as not to desire by craftiness to^gain giossession of our neighbor's heritance or honse^ or to obtain it under the pretext of a legal rights but be ready to assist and serve him in the preservation of his oivn, 108. What is meant by the neighbors house? Not only the buildings and dwelling of our OF THE NINTH COMMANDMENT. $7 neighbor, but all the property which he possesses. Is. 38, 1. 109. W hat is coveting his house f It is with a wicked emotion of the heart and an unlawful inclination to desire that which belongs to another. James 1, 14-15 ; Prov. 21, 10. 110. What is accordingly forbidden in this commandment f Desiring by craftiness to gain possession of our neighbor’s inheritance or house, or what belongs to it, or obtaining it unlawfully undej* the pretext of a legal right. Is. 5, 8. Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth. Micah 2, 1-2. Matt. 23, 14. Woe unto you, scribes and Pharisees, hypo- crites ! for ye devour widows’ houses, and for a pretense make long prayer : therefore ye shall receive the greater damnation. 1 Tim. 6, 6-10. But godliness with contentment is great gain. For we brought nothing into the world, and it is cer- tain we can carry nothing out ; and having food and rai- ment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and per- dition ; for the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. Eeci. 5, 9 ; Prov. 20, 21 ; 23, 4 ; 28, 20. % 111. But what is enjoined in it f That we should, as far as we are able, assist and serve our neighbor in preserving his goods and property uninjured. Gal. 5, 13. By love serve one another. Phil. 2, 4. Look not every man on his own things, but every man also on the things of others. 68 OF THE TENTH C03[M ANHMENT. OF THE TENTH COMMANDMENT. 112. Which is the tenth commandment? Thou shalt not covet thy neighbor'^ s wife^ nor his man-servant^ nor his yyiaid-servant^ nor his^ ox, nor his ass, nor any thing that is thy neighbor's, 113. . What is meant hy this commandment? We should so fear and love God as not to alienaie our neighhor'^s tvife from him, eyitice atvay his serv- ants,, nor let loose his cattle, hut use our endeavors that they may remain and discharge their duty to him, m 114. What is forbidden in this commandment f Alienating our neighbor’s wife from him, en- ticing away his servants, or letting loose his cattle. 115. Does this mean that the coveting of anothets wife, serixmts and cattle only, and not the coveting of other thiifgs is forbidden f No ; but these are mentioned because men gen- erally long after these with stronger desires and greater craftiness than after other things ; while everything else is included in the words, “nor anything that is thy neighbor’s.” Ex. 20, 17. Eom. 13, 9. Thou shalt hot covet. Eom. 7, 7 ; 1 Kin. 21. 116. What is enjoined upon m in this commandment? That we should admonish and urge our neigh- bor’s wife and servants to remain and discharge their duty to h^. Gen. 16, 9. Ph^mon 11. 117. What is here commanded in gennxdf That we should be entirely holy, righteous and without inclination to evil, as we v^ere wdien orig- inally created in the image of God. - I/ev. 19, 2. Ye shall be holv : for I the Lord your God am holy. OF THE CONCLUSION OF THE HOLY TEN COMMANDMENTS. 69 Matt. 5, 8. Blessed are the pure in heart ; for they shall see God. 118. W hat is the warning pertaining to this and the preceding commandment f ^‘Then, wheti lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.’’ James 1, 15. 119. W hat does God declare concerning all these commandments f He saitli: J, the Lord thy God, am a jealous God, visiting the iniquity of the fathei^s upon the children to the third and fourth generation of them that hate me, and shotving mercy unto thousands of them that love me and keep my commmidmenis. Ex. 20, 5-6. Dent. 5, 9-10. 120. W hat is meant hy this declaration ? God threatens to punish all ivlio transgress these commayidments ; ive should therefore dread his dis- pleasure, and not act contrary to these commandments. But He also promises grace and every blessing to all who keep them ; we shoidd therefore love and trust in Him, and cheerfully do ivhat He has commanded us, 121. Why did Dr. Luther introduce these ivcrds at the close of the Ten Commandments, whilst in the Bible they are attached to the first commandment f 1. Because they contain the general reason why all the divine commandments must be obeyed, namely, because the Lawgiver is the Lord our God ; (See Lev. 26, 2) ; 2. Because they contain the general threat directed against not only the transgressors of the first, but of all the other commandments ; 3. Because they contain the general promise to 70 OF THE FUEFILLMENT OF THE LAW. all who obey His precepts in all the command- ments, not only in the first. * 122. Had Luther the authority to do this? Why not? For 1. Moses, in the repetition of the Ten Command- ments, Dent. 5, 21, does not rehearse the ninth and tenth commandments in the same order and in the same words as in Ex. 20, 27 ; 2. Neither Christ nor Paul proceed with scru- pulous exactness in the enumeration of the - com- mandments; for our Lord in Matt. 19, 18-19 places the eighth before the fourth, and the apostle in Rom. 13, 9 places the sixth before the fifth. Not so much the order of the commandments, as their fulfillment is to be accurately observed. 123. Hoes God 'punish the children foi' the sins of their fathers? Strictly speaking the punishment is visited only upon him who has sinned ; but when the children walk in the footsteps of their wicked parents, they receive at the same time the punishment of their own wickedness and that of their parents. Ez. 18, 20. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son ; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. Comp. 1-4 ; Gen. 9, 25, comp. 18. Matt. 27, 25. OF THE FULFILLMENT OF THE LAW. 124. Gan we perfectly fulfill the law or the commandments of God? No; for we are wicked by nature and are born sinners. Gen. 8, 21. The imagination of man’s heart is evil from his youth. Acts 15, 10 ; Kom. 8, 7. Ps. 143, 2. Enter not into judgment with thy servant, for in thy sight shall no man living be justified. OF I'HE FULFILLMENT OF THE LAW. 71 Is. 64, 6. We are all as an unclean thing, and all our righteousnesses are as filthy rags. Ps. L4, 2-3; GaL 3, 22; Kom. 3, 9-10. , 125. Blit hoiv are they thm fulfilled ? That there might be help for us, God the Father gave us His only begotten Son Jesus Christ, who knew no sin and who perfectly fulfilled all the commandments of God ; therefore if we believe in Jesus Christ, God accepts us through pure grace for Christ’s sake, just as if we hjid fulfilled all His commandments ourselves. Heb. 7, 26. For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. Matt. 3, 15. It hecometh us to fulfill all righteousness. Rom. 8, 3-4. For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh ; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Rom. 10, 4. For Christ is the end of the law for right- eousness to every one that believeth. 126. Can therefoi'e not even the regenerate fulfill the law of God? No ; for 1. There is not a just man upon earth, that doeth good, and sinneth not ; 2. The law is spiritual, but the regenerate are carnal, as the Scriptures declare, Rom 7, 14 ; 3. Even the regenerate must confess with St. Paul that they are imperfect, and that in their flesh dwelleth no good thing, and with St. John: ^Tf we say that we have no sin, we deceive our- selves, and the truth is not in us.” 1 John 1, 8. Eccl. 7, 20. There is not a just man upon earth, tliat do- eth good and sinneth not. Job 14, 4. Who can bring a clean thing out of an un- clean ? not one. 72 OF THE USE OF THE LAW. OF SIN. Prov. 20, 9. Who can say, I have made my heart clean, I am pure from my sin ? Pom. 7, 14. We know that the law is spiritual; but we are carnal, sold under sin. Phil. 3, 12. Not as though I had already attained, either* were already perfect : but I follow after, if that I may appre- liend that for which also I am ap])rehended of Christ Jesus. 1 Thess. 4, 1. James 2, 10. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. James 4, 17. To him that knoweth to do good,, and doeth it not, to him it is sin. 1 Qor. 4, 4. I know nothing by myself; yet am I not he reby j ustified . OF THE USE OF THE LAW. 127. Bid if no one can fidfdl the holy Ten Commandments^for wh(d purpose are they given f They are given to us 1. That by them we may be led to a knowledge of our sin before God ; 2. That we may learn from them what works are pleasing to God and must be performed by us in order to live honorably ; 3. That the unregenerate may be kept under external discipline and thus restrained from out- ward gross sins. Pom. 3, 20. By the law is the knowledge of sin. 7, 7. Gal. 3, 24‘. The law v/as our school-master to bring us unto Christ, that we might be justified by faith. (Mirror.) Ps. 119, 9. Wherewithal shall a young man cleanse his way? By taking lieed thereto according to Thy word. Ps. 119, 105. Thy word is a lamp unto my feed, and a light unto my path. Jos. 1, 8. (Pule.) 1 Tim. 1, 9-10. (Curb.) OF SIN. 128. As we are to obtain a knowledge of sin from the Ten Com- mandments, tell me : what is sin f Sin is a departure from the rule of the divine Itxw^ OF SIN. 73 hy which God is grievously offended and 7noved to inflict severe punishment, 1 John 3, 4. Sin is the transgression of the law. Ps. 5, 4. Thou art not a God that has pleasure in wicked- ness ; neither shall evil dwell with thee. Prov. 14, 34. Sin is a reproach to any people. Ps. 7, 12-14. 129. What is the cause of sin? The principal cause is the devil, who of his own accord first turned away from God, and sinned from the beginning; The second cause is the perverted will of man, who voluntarily permits himself to be blinded by the deviTs deceit and craftiness, and obeys the Avicked lusts of the flesh. 1 John 3, 8. He that committeth sin, is of the devil ; for the devil sinneth from the beginning. John 8, 44 ; Gen. 3, 1-7. Kom. 5, 12. Wherefore, as by one man sin entered into, the world, and death by sin ; and so death passed upon all men, for that all have sinned. 2 Cor. 4, 4; James 1, 13-14; Ps. 5, 5 ; 92, 16. 130, How many kinds of sin are there ? Tavo : original sin and actual sin. 131-. What is original sin? It is that most deep depravity of our whole human nature, in virtue of Avhich this is robbed of its original righteousness and perfection, and is inclined to all evil ; Avhich depravity all men in- herit by natural birth from Adam, and by it all r Avho are not born again through the Holy Spirit unto eternal life are subjected to God’s temporal and eternal punishment. 132. Prove both that original sin exists and that it is p'opa- ga.ted to all. This is evident from the following unquestion- able testimonies of Scripture : 74 OF REPENTANCE. 1. Of man’s natural depravity in general : 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 fern of the flesh, is flesh ; and that which h born of the Spirit, is spirit. Kom. 3, 23. There is no difference : for all have sinned, and come short of the glory of God. Rom. 7, 18. I know that in me (that is, in my flesh) dwelleth no good thing. Eph. 2, 1. Ye were dead in trespasses and sins. Luke 11, 13; Gen. 6, 5; 8, 21; Job. 14, 4. 2. In the Intellect : 1 Cor. 2, 14; Eph. 5, 8; 2 Cor. 3, 5; Eph. 4, 18, 3.. In the Will : Phil. 2, 13 ; Rom. 8, 7. 4. Propagation: Ps. 51, 5. Behold, I was shapen in iniquity ; and in sin „did my mother conceive me. Rom. 5, 12. (Quest. 129.) 5. Damnableness : Eph. 2, 3. We were by nature the children of wrath, even as others. 133. What is actual sin? Actual- sin is every deed, word, thought, or desire against the law of God, by which any evil is committed or any good is omitted. Matt. 15, 19; 12, 36; 1 Cor. 4, 5; James 4, 17. Of conscious and unconscious sins, sins of weak- ness and of malice, prevailing and crying sins, and the sin against the Holy Ghost : Num. 15, 27-31 ; Luke 12, 47-48; Ps. 19, 13; Rom. 6, 12- 14; John 8, 34; James 5, 4; Matt. 12, 31; 1 John 5, 16; Pleb. 6, 4-8. " OF REPENTANCE. 134. How is forgiveness of sins obtained f By sincere repentance and true conversion to God. Acts 3, 19 ; 2, 37-38. OF REPENTANCE. 75 135. What is repentance f Repentance is the conversion to God, hy faith in Christ Jesus, of a poor sinner who has a knowledge of his sins by the law and experiences sorrow for them- Liike 18, 13. The publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 15, 11-32. 136. How many parts belong to repentance? Two: Contrition and faith- Ps. 51, 17. The sacrifices of God ‘are a^broken spirit: a broken and a contrite heart, O God, thou wilt not despise. Acts 16, 30-31. The keeper of the prison said : Sirs, what must I do to be saved ? And they said. Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. John 8, 24. 137. But how can faith be apart of repentance, when in the New Testament faith ofiid repentance are often placed side by side ? When in the New Testament faith and repent- ance are joined together, repentance is taken in the sense of contrition. ^ Mark 1, 15 ; Acts 20, 21 ; Matt. 21, 32. 138. IF hat is contrition ? Contrition is the true and sincere sorrow of a heart which, on account of its sins, as disclosed hy the divine law, is terrified and distressed in view of the wrath of God and His righteous punishments. Jer. 3, 12-13. Beturn, thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you : for I am merciful, saith the Lord, and I will not keep anger for ever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God. Is. 38, 15. 1 shall go softly all my years in the bitterness of my soul. Ps. "SS. 139. What is faith? Faith is that act of the soul hy which, having known the truth of GoTs Word, it confidently, hy 76 OF GOOD WORKS. the power of the Holy Qhost^ lays hold of the grace and mercy of God set forth in the Gospel promise^ for the purpose of obtaining eternal life. 1 Thess. 2, 13. (Qu. 53.)^ Mark 1(3, 15-16. Go ye into all tlie world, and preach the gospel to every creature. He that believeth and is bap- tized, shall be saved ; but he that believeth not, shall be damned. John 3, 16. God so loved the world, that He gave Plis only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. 4, 50. 2 Tim. 1, 12. I know whom I have believed, and am per- suaded that He is able to keep that which 1 have committed unto Him against that day. 1 Cor. 12, 3. No man can say that Jesus is the Lord, but by the Holy Ghost. Col. 2, 12. Ye are risen with Him througli the faith of the operation of God. Matt. 16, 17; John 6, 44. 65; Heb. 12 , 2 . * That the Holy Ghost works faith through the word of the Gospel and through the holy sacraments : Korn. 10, 17 ; 1 Cor. 12, 13. (Comp. Qu. 185.) 140. Is not new obedience also a part of repentance f Properly speaking it is not a part but an effect of repentance, because it is expressly called a ‘‘fruit meet for repentance,’’ Matt. 3, 8 ; Luke 3, ^ 8; Acts 26, 20, and therefore it follows conversion. Kom. 4, 5. To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. John 6, 35 ; Is. 55, 1-3. OF GOOD WOEKS. 141. By what fridis must therefore a true repentance be shown? By good works. Tit. 2, 14 ; IIos. 7, 16 ; Is. 58, 5-7. 142. What are good luorks? Good ivorks are actions of the regenerate^ per- formed by the power of the Holy Spirif pjwceeding OF GOOD W0KK3. 77 from true faiths conforming to God^s commandments^ and designed solely to glorify God and manifest due gratitude. Matt. 7, 17-18; Gal. 5, 22. Eom. 14, 23. Whatever is not of faith is sin. Matt. 15, 9. In vain do they worship me, teaching for doctrines th6 commandments of men. John 15, 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. 1 Cor. 10, 31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. Col. 3, 17. Whatsoever ye do in word or deed, do all in the name of the Cord Jesus, giving thanks to God and the Father by Him. 143. Can the regenerate perform perfectly good ivorks, without any fault or blemish f * No ; for as the renewal in this life is but com- menced and imperfect, the godd works which the regenerate perform by the power of the Holy Spirit are but imperfectly good, being tainted by the infirmities of the flesh. Korn. 7, 21. 24; Heb. 12,1; 1 Cor. 4, 4; Gal. 5, 17. 144. Why are these imperfect works of the regenerate pleasing to God? 1. Because the persons reconciled by faith are pleasing to Him ; 2. Because their imperfections are covered with the robe of the complete perfection of Christ, their Mediator. Bom. 8, 33.* Who shall lay anything to the charge of God’s elect ? Ft is God that justifieth. Eom. 8, 1 ; 1 Pet. 2, 5. 145. Why must ive do good works? Not that we may by them atone for our sins and merit eternal life; for Christ alone has made atonement and merited for us life everlasting; but 78 OF OOOD WORKS. that we may by them manifest our faith and give God thanks for the benefits received. Kom. 10, 2-4. 146. Do you therefore regard good works to be necessary? Certainly they are necessary : 1. On God’s account, that we may dutifully obey the command and will of God ; Matt. 5, 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Eph. 2, 10. We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 2. On our own account, that we may by them manifest our faith before men ; James 2, 17-18. Faith, if it hath not works, is dead, be- ing alone. Yea, a man may say. Thou hast faith, and I have works : show me^thy faith without thy works, and I will show thee my faith by my works. John 13, 35 ; 2 Pet. J, 10. 3. On our neighbor’s account, that by them we may assist, support and edify him. Tit. 3, 8; Phil. 2, 15. * 147. But ivhy are they not necessary to merit for us righteous- ness before God and salvation ? Because we are justified and saved by grace alone, through faith in Christ Jesus. Kom. 3, 28. We conclude that a man is justified by faith, without the deeds of the law. V. 20. Eph. 2, 8. By grace are ye saved, through faith; and that not of yourselves : it is the gift of God : not of works, lest any man should boast. • 148. But are they not necessary to preserve righteousness and salvation ? No; for we are kept by the power of God through faith unto salvation. 1 Pet. 1, 5; Phil. 1, 6. ARTICLES OF THE HOLY CHRISTIAN FAITH. 79 PART IL THE THREE ARTICLES OE THE HOLY CHRIS- TIAN FAITH. 149. Wlmt forims the second part of the Catechism f The three tides of the holy Christian Faith, or the Apostles’ Creed. 150. W hat is the Apostles^ Creed f It is a brief summary of all the chief articles of the Christian religion and faith, by which the Church distinguishes itself and its members from others. 151. Why is this called a symbol ar standard? Because this confession of faith is a reliable mark, by which Christians are l^nown, and distin- guished from the enemies of the Church. 151. Why is it called Apostolic ? 1. Either because it contains a summary of the apostolic doctrine, and rests upon this as its firm, immovable foundation, 2. Or because the Apostles compiled it and transmitted it to the Church. (It is also called the catholic, that is, universal symbol, because it is the one faith of all Christians in the Avhole world.) 153. Whence loas this doctrine of the Apostles^ Creed taken? From the^ospel. 154. What is the Gofpel? The Gospel is the divine doctrine of the gracious forgiveness of sins through faith in Jesus Christ unto eternal life. 80 ARTICLES OF THE HOI.Y CHRISTIAN FAITH. Rom. 1, 16. I am not ashamed of the gospel of-Christ: for it is the power of God unto salvation to every one that believeth. 1 Tim. 1, 15. *155. What is the dijfereiice between the Law and the GospelJ It is manifold : 1. The Law was implanted in all men at the creation, and is therefore known to all by nature; the Gospel is a mystery which was kept secret since the world began. Eom. 2, 14-15 ; 16, 25. 2. The Law precedes, the Gospel follows, in its nature, proclamation, and office. Gal. 3, 24. 3. ‘^The Law was given by Moses, but grace and truth came by Jesus Christ.” John 1, 17. 4. The Law contains commandments, telling us what we should be, what we should do, and what we should leave undone ; the Gospel contains the announcement of the forgiveness of sins, the grace of God, and tli^ benefits of Christ. Eph. 2, 14-18. 5. The essence of the Law consists in enjoining and commanding, Avhich requires acts, and the per- formance of works; the essence of the Gospel con- sists in promising, offering, and bestowing, which requires assent, faith and acceptance. Gal. 3, 12 ; 2 Cor. 5, 19-20. 6. The promises of the Law are conditional, be- ing made only^on the condition that it be perfectly fulfilled ; the promises of the Gospel are gracious promises, which are given to faith. Luke 10, 28 ; Eom. 3, 24. 7. The Law "teaches good works, but gives no power to perform them ; the Gospels an office of the Holy Ghost, by whom the law is written in our hearts and fulfilled. Gal. 3, 21 ; Jer. 3*1, 33. The Law reveals the disease of sin, accuses, terrifies, proclaims the wrath of God, and condemns those who do not perfectly obey it, but does not avert ARTlCLi:S OF THE HOLY CHia^Tl AN FAITH, 81 the divine wrath ; the Gospel covers sin, heals the disease, comforts the terror-stricken, and promises grace and eternal life to those that believe. Korn. 4, 15 ; 2 Cor, 3, 6. 8. The Law must be preached to the'Secure, to the unjust, to the ungodly, vicious, and unholy ; the Gospel must be brought to the alarmed con- sciences that thirst for the grace of God. 1 Tim. 1, 9; Matt. 11, 28. * 156, Are Law and Gospel both found in the Old as well as in the New Ikstamenl f Yes.; as the promises of grace which are con- tained in the Old Testamen t, belong to the Gospel, so the legal requirements which are found in 4he New Testament belong to the Law. Gen. 3, 15. I will put enmity between thee and the woman, and between thy seed and her seed ; it shall bruise thy head, and thou shalt bruise his heel, Gen. 22, 18 ; 49, 10 ; Deut. 18, 18 ; Is, 53. Matt. ehap. 5-7. (Sermon on tiie Mount.) 157, Which are the words of the Apostles^ Creed? I believe in God the Father Almighty^ Maker of heaven and earth: and in Jesus Christy His only SoUj our Lord; icho was conceived by the Holy Ghost^ born of the Virgin Mary ; suffered under Pontius Pilate^ ivas crucified^ dead^ and buried; He descejided into hell ; the third day He rose again from the dead ; He ascended into heaven^ and sitteth at the right hand of God^ the Father Almighty; from thence He shall come to judge the quick and the dead: I believe in the Holy Ghost; the Holy Chris- tian Churchy the Commumon of Saints; the For- 82 OF GOD. giveness of sms; the Resurrection of the body; and the Life everlastmg. Amen, 158. How many articles does- the Apostles^ Greed ccyntainf It contain three principal articles :* 1. Of the Creation ; 2. Of the fledemption ; 8. Of Sanctification. 159. Wherein does the use of these articles consist f That we may learn from them to know our God, who and what He is, and what is His good and gracious will toward us. 160. What is God? God is a Spirit who is eternal, almighty, om- niscient, omnipresent, holy, righteous, merciful and faithful. John 4, 24. God is a Spirit, and they that worship Him must worship Plim in spirit and in truth. Luke 24, 39. Ps. 90, 1-2. Lord, Thou liast been our dwelling-place in all generations. Before the mountains were brought forth, or ever Thou hadst formed the earth and tlie world, even from everlasting to everlasting Thou art God. Luke 1, 37. With God nothing shall be impossible. Ps. 115, 3 ; 2 Kin. 7. Ps. 139, 1-4. Lord, Thou hast searched me and known me. Thou know’est my down-sitting and mine up-rising; Thou understandest my thought afar off. Thou compassest my path, and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but lo, O Lord, Thou knowest it altogether. Mai. 3, 16; Ps. 94, 7-11. Jer. 23, 23-24. Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself* in secret places that I shall not see him ? saith the Lord. Do not I fill heaven and earth ? saith the Lord. Ps. 139, 7-10 ; 145, 18- 19; 91, 14-16 ; 23, 4; Is. 43, 1-2. Is. 6, 3. Holy, holy, holy is the Lord of hosts ; the whole earth is full of His glory. Lev. 19, 2. Dan. 9, 7. O Lord, righteousness belongeth unto thee; but unto us confusion of face. OF GOD, 83 Ex. 34, 6-7. The Lord, the Lord God, merciful and gra- cious, long-suffering, and abundant in goodnCvSS and truth; keeping mercy for thousands, forgiving iniquity and trans- gression and sin. Luke 6, 36; Ps. 103, 8-14; Micha 7, 18- 19 ; Lam. 3, 22-24. & 31-33. Ps. 33, 4. The word of tlie Lord is right, and all His works are done in truth. 1 Sam. 15, 29 ; Heb. 6, 18 ; Is. 54, 10. 161. Of how many kinds is the knowledge of God f Two : natural and revealed. * 162. What is called natural knowledge f That which 1. is implanted in the hearts of all men by na- ture, and tviiich 2. is obtained from the works of God in' the cre- ation and in all nature. Eom. 2, 14-15. (Qu. 9.) Rom. 1, 18-20. The wratli of God is revealed from heaven against all ungodliness, and unrighteousness of men, who liold the truth in unrigliteousness. Because that which may be known of God, is manifest in them ; for God has showed it unto them. For the invisible things of Him from the creation of the world are cleariy .seen, being understood by the things that are made, even His eternal power and God- head ; so that they are without excuse. Ps. 19, 2-7 ; Heb. 3, 4. 163. Can a person secure salvation by his natural knowledge? By no means; for our natural knowledge of God is very imperfect and faint, and is entirely insufficient to attain salvation. * 164. Of what use then is the natural knowledge of God? It serves 1. To promote external discipline, 1 Cor. 5, 1 ; 2. To induce men to seek God, Acts 17, 26-7. 3. To render them without excuse, Rom. 1, 19-20. * 165. WJwi is called revealed knowledge of God ? That w'hich is given in the written Word of God, 84 OF THE HOLY TKINITY. in which God has revealed both Himself and His will. 1 Cor. 1, 21 ; John 1, 18 ; Matt. 11, 27. 166. Who is the true God in His essence f He is God the Father^ God the Son, God the Holy Ghost : three distinct persons in one eternal, undivided, and indivisible essence, 167. A?'e there then three Gods, as you mention God the Far- ther, Son, and Holy Ghost f By no means : there is one God only, who has revealed Himself in three distinct persons, and who is therefore one in essence, triune in persons. 168. How do you prove that God is one in His essence f This is proved by the following clear testimonies of Scripture : ^‘Hear, 0 Israel, the Lord our God is one Lord.’’ Deut. 6, 4. ‘Hdiere is none other God but one.” 1 Cor. 8, 4. ‘‘One God and Father of all, who is above all, and through all, and in you all.” Eph. 4, 6. “There is one God, and one Mediator between God and men, the man Christ Jesus.” 1 Tim. 2, 5. 169. Hovj do you prove that God is Triune in persons 9 This is proved : 1. From the glorious revelation made of each person of the Holy Trinity in the baptism of Christ. (The Father's voice is heard from heaven : “This is my beloved Son ;” the Son is baptized in the Jordan ; the Holy Spirit descends in the form of a dove and lights upon Him). Matt. 3, 16; John 1, 32. Comp. Matt. 17, 5. 2, From the formula of baptism, in which it is commanded that all nations should be baptized in OF THE HOLY TRINITY. 85 the name of the Father, and of the Son, and of the Holy Ghost. Matt. 28, 19. 3. From 1 John 5, 7, where three persons are expressly mentioned : ^^There are three that bear record in Feaven, the Father, the Word (the Son), and the Holy Ghost.’’ Gen. 1, i-3. Comp. Ps. 33, 6. Num. 6, 24-26; Is. 6, 3; 2 Cor. 13, 13; Eph. 4, 6; Eom. 11, 36. Gen. 1, 26; 3, 22; 11, 7. Is. 6, 8. (God speaks of Him- self in the plural.) 170. WKo is God the Father? He is the fa^st person of the Godhead^ who from etevjiity begat the Son as His image^ and created^ and preserves^ and governs all things, . 171. Who is God the Son? He is the second person of the Godhead^ begotten of the Father from eternity^ who assumed our hitman nature and thus became the Christy our Redeemer and Mediator, 172. Who is God. the Holy Spirit? He is the third person of the Godhead^ who from eternity proceeds }rom the Father and the Son^ and ^regenerates and sanctifies us through the Word and the Sacraments, * 173. But how is the Father the firsts the Son the second^ and the Holy Ghost the third person ? In the Holy Trinity none of the persons is the first or the last, the greater or the less ; the terms first, second and third are therefore used in respect to the order and source, not in respect to time, degree or dignity ; for all persons are alike eternal and glorious. * 174. But as the Father^ Son, and Holy Ghost are differen persons, how are these distinguished from each other ? In two ways, internally and externally. 86 OF THE WILL OF GOD. John 5, 32. Comj). v. 37. Another 14, 16. {Another Comforter.) 175. What do you call the internal difference? That according to which the persons are distin- guished among themselves by their personal attri- butes, without reference to the creatures. * 176. Which are those 'personal attributes? The personal attribute of the Father is that He is not begotten ; that of the Son is that He is be- gotten of the Father ; that of the Holy Grhost is that He from eternity proceeds from the Father and the Son. Ps. 2, 7. Thou art my Son ; this day have I begotten thee. John 1, 14. 18. .John 15, 26. When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedetli from the Father, he shall testify of me. Gal. 4, 6. 177. TFAa^ do yop call the external difference? That according to which the persons are distin- guished by the attributes of the benefits conferred upon the creatures, but especially upon the Church, and of the principal works performed in their behalf. 178. Which are these? To the Father is ascribed the creation, to the Soil the redemption, and to the Holy Ghost sancti- fication and regeneration. 179. What is the gracious imll of God? His will is to forgive us our sins through grace for Ch 7 isfs sake-^ and to he a7id remain a merciful Fa- ther to us, * 180. Where is this will of God revealed to us ? . It is made known to us in His heavenly Word, and confirmed by many indubitable testimonies : FIRST ARTICRF OF THE HOLY CHRISTIAX FAITH. 87 Ez. 33, 11. As I live, saith tlie Lord God, I have no pleasure in the death of the wicked ; but that the wicked turn from his way and live. John 3, 16. God so loved- the world, that He gave His only begottenSon, that whosoever believeth inPIiin, should not perish, but have everlasting life. 1 Tim. 2, 4. God v»^ill have all men to be saved, and to come unto the knowledge of the truth. 2 Pet. 3, 9. The Lord is not willing that any should per- ish, but that all sliould come to repentance. Rom. 11, 32. 181. But of what me is Ikk knowledge of the divine essence and will f That may from it derive the true faith, and by faith obtain everlasting life. John 17, 3. OF THE FIRST ARTICLE OF THE HOLY CHRISTIAN FAITH. 182. Which is the first article eoneerning the Creation P 1 believe in God the Father Almighty^ Maher of heaven ojid earth. 183. What is meant by this article f I believe that God has created me and all that exists : that He has given and still preserves to me .my body and, soul ivith all my limbs and senses, my reason and all the faculties of my mind, together with my raiment, food, home, and family, and all my property ; that He daily provides me abundantly ivith all the necessaries of life, protects me from all danger, and, pre- serves me and guards m,e against all evil ; all ivhicli He does out of pure, palernal, and divine goodness and mercy, ivithout any merit or worth- iness in me : for all ivhieli I am in duty bound to thank, praise, serve and obey Him. This is most certainly true. OF GOD THE FATHER, 184. Why do toe sety I helieve, and not we believe f Because each one must believe for himself, if he would be saved. Hab. 2, 4. The just shall live by his faith. Gal. 2, 20. 185. What is meant in this article by fa ith f Faith means 1. Not only to have a Imotvledge of, and 2. Not only to give assent to that wdiich is pre- sented in the articles of faith and in the Gospel, 3. But also with undoubting confidence of the heart to approve it and find peace in it. Rom. 10, 14. How shall they believe in Him of whom they have not heard ? (^Knoiohdge.') John 3, 36. He that believeth not the Son shall not see life. 20, 29; Ronp 4, 20-21, (Assent,') Heb. 11, 1. Faith is the substance of things hoped for, the evidence of things not seen. Job. 19, 25; Is. 9, 6; 2 Tim. 1, 12; John 20, 28. (Confidence.) Acts 15, 9 . God put no difference between us and them, purifying their hearts by faith. Gal. 5, Q. In Jesus Christ neither circumcision availeth any thing, nor unoii’cumcision ; but faith which worketh by love. (The living, active faith of the heart.) James 2, 19-20. Thou believest that there is one God ; thou doest well : the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? 1, 3; Tit. 1, 16; 2 Tim. 3, 5. (The historical, dead ' faith of the head and mouth.) (Comp. Qu. 139.) 186. What is meant by helievmg in Godf Believing in God means to be assured, wdth firm confidence of the heart, that God, the Father of our Lord Jesus Christ, is the one, true, living God, and that He is also my Father, Protector and De- fender through Christ and for His sake, in whom He has adopted me as His child. Rom. 8, 15. OF GOD THE FATHER. 89 187. Why do yon call God Father? 1. In respect to His only begotten Son, whom He begat from eternity out of His own essence ; 2. In respect to ourselves, because He а. Created us, б. Adopted us in His dear Son as His own children, and e. Embraces us with -His paternal love and providence, and supplies us with all necessaries, as a father does his children. Eph. 3, 14-15. Mai. 2, 10; Deut. 32, 6. John 1, 12. (8, 41-44; Deut. 32, 5. (The wicked are not children of God.) Ps. 103, 13. 188. Y/liy do ymi add the words: Almighty ^ Maher of heaven and earth ? Tq^ indicate the eternal majesty of Grod and the omnipotence, wisdom, righteousness and goodness, which are displayed most plainly in the work of creation. Ps. 104, 24. O Lord, how manifold are Thy works! in wisdom hast Thou made them all ; the earth is full of Thy riches. 92, 6-7. 189. What benefits are enumerated in the explanation of this article ? Chiefly two : 1. In general, the creation of all things ; 2. The preservation of all created things, or Providence. 190. What is creating ? Creating is to bring forth something of nothing, by the mere power of the Word. Heb. 11, 3. Through faith we understand that the worlds were framed by the word of God, so that things which are 90 OF TIIE CEEATION AND THE ANGELS. seen were not made of things which do appear. Gen. 1, 1‘ 3;Eev. 4, 11. 191. What is meant by creatures? The visible and the mvisible ; chief among the invisible are the angels, chief among the visible are men. Col. 1, 16-17. 192. Of how many Jdnds are the angels f Two : good and bad. ] 93. W hat are the good angels f The good angels are holy and invisible spirits^ who are now confirmed in blessedness, and whose employment consists in 1. Praising God always, 2. Executing His commands, and 3. Protecting mankind. Matt. 18, 10. In heaven their angels do always behold the face of my Father which is in heaven. (Confirmed in goodness.) Matt. 25, 31. Luke 15, 10 (holy). 2 Sam. 14, 20 (wise). 2 Kin. 19, 35 (mighty). Dan. 7, 10 (great number). Gen. 3, 24. Is. 6, 2. Col. 1, 16. 1 Thess. 4, 16 (orders). Dan. 10, 13. Luke 1, 19 (names). Ps. 103, 20. Bless the Lord, ye his angels, that excel in strength, that do His commandments, hearkening to the voice of His word. Is. 6, 3 ; Luke 2, 14. Ps. 104, 4. Who maketh His angels spirits ; His minis- ters a flaming fire. Heb. 1, 14. Are they hot all ministering spirits, sent forth to minister for them who shall be heirs of salvation ? Ps. 91, 11-12. He shall give His angels charge ove thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone. Ps. 34, 7, The angel of the Lord encampeth round about them that fear Him, and delivereth them. Luke 16, 22. Gen. 19, 1 &c. ; 28, 12; 32, 1-2; 2 Kin. 2, 11 ; 6, 15-17 Dan. 3, 23 Ac. ; 6, 22 ; Acts 5, 18 &c. ; 12, 5 OF THE BAD ANGELS. 91 194. W hat are the bad angels ? The bad angels were created good and holy by God, but voluntarily fell from Him, and became declared enemies of God and men ; therefore they strive to offend God and to mislead men and de- prive them of salvation. Jude (j. The angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day. John 8, 44. The devil abode not in the truth. Matt. 13, 28 (enemy). Eph. b, 11 (wiles). 2 Pet. 2, 4 (sinned). Luke 11, 21 (strong). Matt. 8, 31-32 (impotence). Mark 5, 9 (great number). Luke 11, 15 (chief). Matt. 4, 1 ; Gen. 3, 1 ; comp. Kev.T2, 9. 1 Pet. 5, 8. Be sober, be vigilant : because your adver- saty the devil, as a roaring lion, waJketh about, seeking whom he may devour. James 4, 7. Resist the devil, and he will flee from you. Eph. 6, 12; Luke 8, 12; 11, 24-20. Luke 22, 31 ; Job 1, 2 ; 1 Chron. 22, 1 ; John 13, 2. 27 ; Acts 5, 3 ; ^ Thess. 2, 9. 195. What is meant by visible creatures f All living and inanimate creatures, as wild and domestic animals, birds, fishes, reptiles, the sun, moon and stars, the grass, flowers, trees, and the like, of which mention is made in Gen. 1, 1 ; but chiefly man. 196. IIoiu do you prove that man is the chief of all visible creatures f By the fact that God hot only created him like the other living beings, forming Ids body and soul, limbs and senses beautifully, and giving him rea- son and all the faculties of the mind, but that He also, by especial grace, created him in Ills own image. Gen. 2, 7. 21. 22; Ps. L39, 14. Gen. 1, 26-27. God Raid, Let us make man in our image, after our likeness'; and let them have dominion over the 92 OF THE IMAGE OF GOD. fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in His own image, in the image of God created He him ; male and female created He them. 197. What is that image of God? It. is the righteousness and true holiness in which the first man w^as created, which consisted in the highest perfection of the whole man, in the rectitude, integrity and purity of all the powers of body and soul, and their coincidence with the divine law. Eph. 4, 24. Put on the new man, which after God is cre- ated in ^righteousness and true holiness. Eccl. 7, 30 ; Gen. 1,31. (Will.) Col. 3, 10. Put on the new man, which is renewed in knowledge after the image of Him that created him. Gen. 2, 19. 20. 23. (Intellect.) Gen. 1, 26 (dominion). 2, 8 (happy abode). 2, 17 (im- mortal). 2, 25 (without evil lust). 198. Was this image of God 'propagated by Adam to his posterity ? By no means ; but by Adam’s fall it was lost and became sadly defaced and corrupted. Gen. 3, 1-24; 5, 1-3. 199. ^nt can it in no way be restored to us? In this life a beginning is made in its restoration through the gracious satisfaction made by Christ and through the renewal of the Holy Ghost, but in the life to come it will be fully restored in the elect; 2 Cor. 5, 17 ; 3, 18. Col. 3, 10; Eph. 4, 24. (Qu. 197.) Ps. 17, 15; 1 Cor. 15, 49; 1 John 3, 2. 200. In ivhat words of the explanation are the benefits of provi^ dence and of the preservation of creatures enumerated ? ‘‘1 believe that God still preserves me and all OF DIVINE PROVIDENCE. 93 that exists, together with my raiment, food, home, and family, and all my property ; that He daUy provides me abundantly with all the necessaries of life, protects me from all danger, and preserves me and guards me against all evil.’’ 201. W hy is this added' to the article of the creation ? Because God has not forsaken His work, as the architect leaves the house when it is finished, but He preserves all created things and governs them by His paternal providence. Acts 17, 27-28. He is not far froiu every one of ns ; for in Plim we live, and move, and have our being. John 5, 17. 202. What is divine providence ? It is that act of God in which He governs all created things freely, wisely, powerfully and -ben- evolently, to the glory of His name and to the wel- fare and salvation of the pious. Heb. 1, 3. He upholds all things by the word of His power. Rom. 11, 36. Col. 1, 17. By Him all things consist. Gen. 8, 22. (Pres- ervation.) Ps. 145, 15-16. The eyes of all wait upon Thee, Lord ; and Thou givest them their meat in due season. Thou openest Thy hand, and satisfiest the desires of every living thing. 104, 27-32; Job 10, 12; 1 Pet. 5, 7 ; Matt. 6, 25-32; 5, 45 ; Acts 14, 17. (Providence.) Matt. 10, 29-30. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your liead are all numbered. Acts 17, 26; Prov. 16, 9; Is. 28, 29; Jer. 10, 23; Ps.31, 16; Job 14, 5. (Government of life.) Ps. 33, 13-15. The Lord looketh from heaven ; He be- holdeth all the sons of men. From the place of His habita- tion He looketh upon all the inhabitants of the earth. He fashioneth their hearts alike; He considereth all their works. Prov. 21, 1. (Direction of the heart.) G.en.^50, 20. Ye thought evil against me ; but God meant it unto good, (Control of evil.) Rom. 8, 28. 94 SECOND ARTICLE OF OUR HOLY CHRISTIAN FaItH. 203. But how do ive uierit such (jreat benefits f We merit none of them, but our kind heavenly Father does all '‘’out of pure, paternal, and divine goodness and mercy, without any merit or worthi- ness in us.” ^ Gen. 32, 10. I am not worthy of the least of all the mer- cies, and of all the truth, which Thou hast showed unto Thy servant. Ps. 144, 3 ; 1 Cor. 4, 7. 204. What is therefore due to our kind Father in heaven? We are in duty'bound 1. From our heart to thank Him for all this, Sir. 50, 24. 2. With our lips to jmdse Him, Ps. 103, 1-2; 3. To serve Him with child-like reverence, Ps. 95, 6-7 ; and 4. To obei/ Him faithfully throughout our whole lives. 205. Whjf are the words, ^^This is most certainly true,'^ added to the eaplanation of this and the follovAuy articles? To testify our joyful confidence in this faith and its immovable certainty, of which we dare not have the least doubt. OF THE SECOND AKTICLE OF OUR HOLY CHRISTIAN • FAITH. 206. Which is the second a r dele, concerniny the redemption? I believe in Jesus Christy His only Son, our Lord; ivho ivas conceived by the Holy Ghost, born of the Virgin Mary ; suffered under Pontius Pilate, tvas crucified, dead, and buried; He descended into hell ; the third day He arose again from the dead ; He ascended into heaven, and sitteth on the right hand of God the Father Almighty ; from thence He shall come to judge the quick and the dead. OF THE PERSON OF CHRIST. 95 207. What is meant by this Article? 1 believe that Jesus Christy true God^ begotten of the Father from eternity^ and also true man ., born of the Virgin Alary., is my Lord; who has redeemed me., a lost and condemned creature, secured and de- livered me from all sins, from death, and from the jpotver of the devil; not with silver and gold, but with His holy and precious blood, and with His innocent- sufferings and death; in order that 1 might he His, live under Him in His kingdom, and serve Him in everlastmg righteousness, innocence, and happmess; even as He is risen from the dead, and lives and reigns to all eternity. — This is most certainly true. 208. How many parts are contained in this Article and its explanation ? Chiefl}^ two : 1. Of the Person of our Lord Jesus Christ; 2. Of the Office of our Lord Jesus Christ. I. OF THE PERSON OF CHRIST. 209. Which ivords of this Article treat especially of Chrisds Person ? The words: ‘L\.nd in Jesus Christ, His only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary.’^ 210. Who accordingly is Jesus Christ f Jesus Christ is the second person of the Godhead and true man, bom in time of the Virgin Alary , — the only Redeemer of the human race ; or : He is the Son of God and of Alary, true God, begotten of the Father from eternity, and also true man, born of the Virgin Alamy, my Lord. 2 Sam. 7, 19 ; Eom. 9, 5. (Qu. 213.) 211. Why is He called Jesus? He is called JesuvS, that is Saviour, by the angel, 96 OF chkist’s divinity. because He should save His people from their sins, and because there is salvation in no other, and there is none other name under heaven given among men whereby we must be saved. Matt. 1, 21. She shall bring forth a son, and thou shalt call Plis name Jesus : for He shall save His people from their sins. Acts 4, 12. Neither is there salvation in any other : for there is none other name under heaven given among men, whereby we must saved. 212. Why is He called Christ ? He is called Christ, oi^Messiah, that is Anointed, because He was anointed without measure "by the Holy Ghost to be our Prophet, High Priest, and King. Ps. 45, 7. Thou lovest righteousness, and hatest wicked- ness : therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows. Acts 10, 38 ; John 1, 41- 49 ; Is. 61, 1-3. (Comp. Luke 4, 17-21.) Ex. 28, 41 ; 1 Kin. 19, 15-16. 213. How do you prove that Christ is true Godf By the following evidence: 1. In the Scriptures He is expressly and with- out any limitation called Lord (Jehovah) and God; Jer. 23, 6. This is His name whereby He shall be called, The Lord our Kighteousness. Gen. 4, 1; Luke 2, 11. John 20, 28. Thomas answered and said unto Him, My Lord and my God. 1,1. Eom. 9, 5. Whose are the fathers, and of whom, as con- cerning the flesh, Christ came, who is over all, God blessed for ever. Amen. 1 John 5, 20. This (Jesus Christ) is the true God and eternal life. Gal. 1, 1. 12. 2; He is and is called God’s own Son, the only begotten Son of God, and the eternal Son of the Bather; Kom. 8, 32. God spared not His own Son. John 1, 18. OF CHRISTAS DIVINITY. 97 3. The essential attributes of God are ascribed to Him ; for He is a. Eternal : Prov. 8, 22-23. The Lord possessed me in the beginning of His wavj before blis works of old, and I was set up from everlasting, from the beginning, or ever the earth was. Micha 5, 1 ; Is. 9, 6, John 1, 1-2. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. b. Unchangeable : Ps. 102, 26-28. (Comp. Heb. 1, 10-12.) €, Omnipresent : Matt. 18, 20. Where two or three are gathered together in My name, there am I in the midst of them. Matt. 28, 20. Lo, I am with you alway, even unto the end of the world. d. Almighty : Matt. 28, 18. All power is given unto Me in heaven and in earth. e. Omniscient : John 2, 25. For He knew what was in man. (Comp. 1 Kin. 8, 39.) John 21, 17. Col. 2, 3. In Him are hid all the treasures of wisdom and knowledge. /. Good^ merciful, faithful^ righteous^ &c,y as the Scriptures testify in various places; g. Equal ivith God : John 14, 9. He that hath seen Me, hath seen the Father. John 10, 30. I and My Father are one. John 5, 18. 4. He performs truly divine works by His own power, for His glory ; a. The creation : John 1, 3. All things were made by Him; and without Him was not any thing made that was made. Col 1, 16: Heb. 1,1-2. ’ ’ b. Preservation : Col. 1, 17 ; Heb. 1, 3, 98 OF- ClI RrST' S DI VINI'rY. c. Miraele% : Luke 7^ 14. Young man, 1 say unto thee. Arise. Comp, Acts 3, 6. 12. 16. John 2, 11. Acts 10, 38. d. Foretelling future events : Luke 18, 31-33. Then He took unto Him the twelve, and said unto tliem. Behold, we go up to Jerusalem, and ail things that are written by the j^rophets concerning the Son of man shall be accomplished. For He shall be delivered unto the Gentiles, and shall be mocked, and spitefully en- treated and spitted Non: and they shall scourge Him, and put Him to death : and the third day He shall rise again. Itlatt. 21, 2; Luke 22, 10; Matt. 24. e. The power to forgive sins and execute judge- ment : Matt. 9, 6. The Son of man hath power on earth to for- give sins. V. 2. John 5, 27. The Father hath given Him authority to execute judgment also, because He is the Son of man. 5. Divine honor is ascril)e(l to Him. Heb. 1, 6. MJien He bringeth in the First-begotten into the "world, he saith, And let all the angels of God worship Him. John 0 , 23. All men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father which hath sent Him. Phil. 2, 10; Acts 7, 58-59; 9, 14; Matt. 10, 37; John 3, 16. These and other evidences prove beyond doubt that Christ is truly, really and by nature God. 214. How do you prove that Christ is true mari f By the following evidence : 1. He is expressly, truly, and literally called man ; 1 Tim. 2, 5-6.' There is one God, and one Mediator be- tween God and men, the man Christ Jesus ; who gave Him- self a ransom for all, to be testified in due time. Luke 23, 47 ; Ps. 45, 3. 2. Human attributes are ascribed to Him ; Gen. 3, 15; 22, 18; 2 Sam. 7, 12; Is. 7, 14;. Matt. L THAT CHRIST IS TRUK MAN. 99 3. The essential parts of man are found in Him, namely : a. A rational mul; Matt. 26, 38. My soul is exceeding sorrowful, even unto death. Luke 23, 46. h, A true, natural body. Luke 24, 39. Behold my hands and my feet, that it is I Myself : handle Me, and see : for a spirit hath not flesh and bones, as ye see Me have. Matt. 27, 58 ; Heb. 2, 14. 4. That which-is peculiar to these parts belong to Him; as, increase in wisdom and stature, sad- ness, weeping, emotion, thirst, hunger, weariness, &c. ; also 5. Human works and acts; as, knowing, will- ing, choosing, speaking, teaching, eating, drink- ing, walking, resting, suffering, dying, &c. These and other evidences prove that Christ is truly, really and^by nature man. 215. If Christ is true God and true mein^ how many natures has LTe, and what are they f Two : the divine and the human. 216. But are there not also two persons in Christ f By no means; for there is one Lord Jesus Christ, and therefore but one such person, but He has two distinct natures, which are united. 1 Cor. 8, 6. OF THE PERSONAL UNION. 217. What kind of a union is that between the two natures in Christ f It is a personal union, because it takes place in the person of the Son of God, and in it both na- tures subsist. « ^ 218. What is the personal union f The personal union consists in this, that the Son of God assumed into the unity of His person the 100 OF THE COMMUNICATION OF ATTKIBUTES. true and perfect humanity from the essence of the Virgin Mary, so that Grod and man are one person, without a confusion of the natures. Col. 2, 9. In Him dwelieth all the fullness of the God- head bodily. John 1, ]4. The Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only Be- gotten of the Father, full of grace and truth. 1 Tim. 3, 16. Yfithout controversy, great is the mystery of godliness : God was manifest in the flesh. 2 Cor. 5, 19 ; Gal. 4, 4; 1 John 4, 2-3. 219. Did this personal union take place without any commu- nication f Not at all ; for as this union is entirely perfect, not only does it consist in a mutual communica- tion of the natures^ which constitutes the proper essence of the personal union, but the communi- cation of the attributes of both natures also follows as a consequence. \ 220. TF hat is this communication of natures f It is the most intimate mutual permeation and unspeakable communion of the natures them- selves, on account of which God is truly and really predicated of man and man of God. 2 Sam. 7, 19. Jer. 23, 5-6 ; Is. 9, 6. (Everlasting Father.) 1 Cor. 15, 47. The second man is the Lord from heaven. Matt. 16, 13. 16. Whom do men say that I, the Son of man, am ? — Thou art the Christ, the Son of the living God. OF THE COMMUNICATION OF ATTRIBUTES. ^’^221. What is the communication of attributed f The communication of attributes is the partici- pation, resulting from the personal union^ in that which is proper to the divine and the human na- ture, which takes place in Christ the God-Man, who is spoken of sometimes ivith reference to the OF THE COMMUNICATION OF ATTRIBUTES. 101 one, sometimes with reference to the other nature, sometimes with reference to both. John 6, 62. Ye shall see the Son of man ascend up where He was before. Eom. 1, 3. The Son of God was made of the seed of David according to the flesh. Heb. 13, 8. Jesus Christ the same yesterday, and to-day, and for ever. Eom. 9, 5. Of the fathers concerning the flesh Christ came. 222. What is the nature of this communication? It is real and true,^ and therefore personal ; for the communication of attributes is of the same nature as the union. 223. Is there hut one kind of such communication of attri- hides ? No ; there are three different kinds or degrees, of which the first is called the commiinication of attributes, the second the communication of maj- esty, the third the communication of official works. 224. y/hat is the first kind of communication of atirihutesf That in which the properties of the natures are ascribed to the whole person. Thus it is said : God suffered, the Son of God was born of a wom- an, the Son of Mary was before Abraham, Christ created all things. Acts 3, 15. Ye killed the Prince of life. 1 Cor. 2, 8. Had they known it, they would not have crucified the Lord of glory. 1 John 1, 7. The blood of Jesus Christ His Son cleanseth us from all sin. Acts 20, 28; Eom. 8, 32; John 8, 58. * 225. What is the second kind? That in which, on account of the personal union, divine majesty, honor and power are ascribed to the human nature. ^ 102 OF THE MAJESTY AND GLORY GIVEN TO CHRIST. 226. What is that majesty and glory given to Christ, and what is its character ? It is truly divine, unmeasurable and eternal, namely : 1. Omnipotence: Matt. 28, 18. (Qu. 213.) 11, 27; Heb. 2, 8. 2. Omniscience : Col. 2, 3 ; John 2, 25. (Qu. 213.) John 21, 17. Lord, Thou knowest all things. Comp. Is. 11 , 1 - 2 . 3. Poiver to give life : John 6, 51. I am the living bread which came down from heaven : if any man eat of this bread, he shall live for ever : and the bread that I will give is my flesh, which I will give for the life of the world. John 6, 54. Whoso eateth my flesh, and drinketh my blood, hath eternal life. John 5, 26-27. As the Father hath life in Himself, so hath He given to the Son to have life in Himself, because He is the Son of man. 4. Poiver to forgive sin and execute judgment : See passages under Qu. 213. No. 4, e. 5. The honor of worsJdp : See Qii. 113, No. 5. Comp. Ps. 72, 11 ; Eev. 5, 12. 6. Omnipresence : John 3, 13. No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 1, 48. Eph. 4, 10. Christ ascended up far above all heavens, that He might fill all things. Comp, texts under Qu. 213, No. 3, c. * 227. But according to which nature is this divine majesty given to Christ? It. is given to Him according to His human nature. / CHRIST OUR MEDIATOR. 103 228. How do you prove this? By the well-known and undeniable rule of all orthodox antiquity, that whatever the Scriptures declare to have been given to Ghrisd in tirne^ must be understood as having been given Him not ac- cording to His Divinity, but according to His as- sumed human nature. Ps. 102, 28. Thou art the same. Dan. 7, 13-14; Phil. 2, 9 ; Heb. 1^4. *229. W^hat is the third kind of communieation of oMdbutesf That in which the works of His oflSce are as- cribed to Christ not according to one nature only, but according to both natures. Thus Christ is called our Mediator, Prophet, High Priest, Re- deemer, Saviour, King, Lord, &c. * 230. But Oj'e both natures active m th^ same manner in these official works' f No ; but each nature in Christ performs what is proper to itself in communion with the other. * 231. If Christ then performs the works of His offiiee accord- ing to both natures, is He not also ow Mediator according to both natures f Of course, according to both the Divine and the human natures, as the Scriptures expressly teach. * 232. Hmv do you prove that Christ is our Medioior accord- ing to the Divine nature f Gal. 4, 4-5. God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law. 1 John 1, 7. 1 John 3, 8 For this purpose the Son of God was manifested, that He might destroy the works of the devil. (Comp. Rom. 5, id; 8, 32; 2 Cor. 5, 10; Jei\ 23, 5-6; 33, 16; Ls. 35, 4; Hob. 1, 7; Acts 20, 28.) 104 OF CHRISTAS OFFICE. * 233. How do you prove that Christ is our Mediator accord* ing to the human nature f Gen. 3, 15. The seed of the woman shall bruise the serpent’s head. Luke 9^ 56. The Son of man is not come to destroy men’s lives, but to save them. 1 Tim. 2, 5-6, (Qu. 214) ; Heb. 2, 14; 4, 15. * 234. Y/hy was it necessary that Christ should he both true God and true man f It was necessary for Him to be a man that He might suffer and die; but as no mere man could bear the sin of the human race, together Avith the wrath of God hnd the curse of the laAV, nor satisfy infinite divine justice, nor overcome death, hell and the devil, it was necessary that He should at the same time be true God. Ps. 49, 8-9. None of them can by any means redeem his brother, nor give to God a ransom for him, for the redemp- tion of their soul is precious, and it ceaseth for ever. Bom. 8, 3-4. II. OF Christ’s office. 235. Whai is the office of Chnst f It is the office^of Christ to redeem us from sin^ to reconcile us with His heavenly Father^ to govern and protect us^ and finally to save us. 1 Tim. 2, 5. (Qu. 214) Matt. 1, 21. (Qu. 211.) 1 John 3,8. (Qu. 232.) 236. Of how many kinds is the office of Christ ? It is threefold : the prophetic, the priestly and the kingly. 237. What is the prophetic office of Christ ? It is that by which Christ reveals to us the will of His heavenly Father and teaches us the way of salvation. OF CHRISTAS OFFICE. 105 Deut. 18, 15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me ; unto him ye shall hearken. John 1, 18. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared him. 238. How does Christ execute His prophetic office f In two ways : 1. By proclaiming, in His own person, through the Gospel, the counsel of God respecting the redemption of the human race ; 2. By instituting the ministry of the Word and the use of the Sacraments, and working effectually through them in the Church. Eph. 2, 17 ; Matt. 17, 5. Mark 16, 15. 16. 20 ; 2 Cor. 5, 18-20 ; John 4, 1-2. 239. What is the priestly office of Christ? It is that by which 1. He rendered most perfect obedience to the divine law ; 2. He offered Himself as a sacrifice for the sins of the whole world ; and 3. He intercedes for us before Hisv heavenly Father. Gal. 4, 4-5. When the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. Matt. 5, 17; Kom. 5, 19. (Active obedience.) Is. 53, 4-5. Surely He hath borne our griefs, and carried our sorrows : yet we did esteem Him stricken, smitten of God, and afflicted. But He was wounded for our transgres- sions, He was bruised for our iniquities : the chastisement of our peace was upon Him ; and with His stripes we are healed. Phil. 2, 8. (Passive obedience.) 1 Pet. 2, 24. Christ His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 106 OF Christ’s office. Heb. 7, 26. Such a High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher tlian the heavens. 4, 15. 1 John 2, 1-2. If any man sin, we have an advocate with the Father, Jesus Christ, the righteous; and He is the pro- pitiation for our sins : and not for ours only, but also for the sins of the whole world. Eom. 8, 34 ; Heb. 7, 23-25. 240. What is the Jdngly office of Christ? It is that by which He mightily reigns over all things in heaven and on earth, but especially gov- erns and protects His Church. John 18, 37. Pilate therefore said unto Him, Art Thou a king then? Jesus answered, Thou sa 3 ^est that I am a king. To this end was I born, and for this cause came I into the world, that I sliould bear witness unto the truth. Every one that is of the truth, heareth my voice. Ps. 2. 241. Of how many kinds is Chnsds kingdom? It is threefold : 1. The kingdom of power; 2. The kingdom of grace ; 3. The kingdom of glory. 242. What is the kingdom of power? It is the general sovereignty over all creatures in heaven and on earth. Ps. 8, 7-9; Han. 7, 13-14; Eph. 1, 20-21; 1 Cor. 15, 27; Ps. 110, 1-2. 243. What is the kingdom of grace? It is the special operation of the mercy and goodness of God in His Church. Matt. 21, 5. Tell ye the daugliter of Sion, Behold, thy King cometli unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Jer. 23, 5-6. 244. What is the kingdom of glory? It is the full possession of salvation in heaven, where Christ will crown the elect, after their resur- OF THE TWO STATES OF CHRIST. 107 rection from the dead, with heavenly glory, so that they shall live and reign with Him forever. 2 Tim. 4, 18. The Lord shall deliver me from every evil work, and will preserve me unto His heayenly kingdom. 245. V/lKit is the nature of Chrisfs kingdom f It is not temporal hut 1. Spiritual^ because it is administered in this life by the po^ver of the Word; John 18, 36. Jesus answered. My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews : but now is my kingdom not from hence. 2 Cor. 10, 4-5. 2. Eternal^ because of His kingdom there shall be no end. Luke 1, 33 ; Han. 2, 44. OF THE TWO STATES OF CHRIST. 246. Did Christ always exercise His office in the same way? No ; for the Apostles’ Creed, according to the Scriptures, mentions two different states, one of which is called the state of humiliation, the other the state of exaltation. * 247. What is the state of humiliation ? That in which Christ did not employ the divine majesty which He received according to His human nature, but for our sakes freely and deeply humbled Himself, so that in such humiliation He- might redeem us by His obedience and suffering, which could not have been done if He had con-* stantly and fully made use of His glory. Phil. 2, 5-8. Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God ; but made Himself of no rep- utation, and took upon Him the form of a servant, and was made in the likeness of men ; and being found in fashion as a man. He humbled Himself, and became obedient unto death, ev^en the death of the cross. Heb. 12, 2 ; John 10, 18; Luke 2, 51-52 ; Matt. 8, 20. 108 OF CHRISTAS STATE 0 ¥ HUMILIATION. John 1, 14 ; 2, 11 ; 11, 40 ; 18, 6. (Kays of glory in the state of humiliation.) 248. What belongs to the state of humiliation f All that took place in the history of Christ, ac- cording to the Creed, from His conception to His burial. 249. What is the conception of the Son of God f It is that act in which, by a miraculous opera- tion of the Holy Grhost, the Son of God was con- ceived a true man in the womb of the Virgin Mary, and thus purified us from our sinful con- ception. Luke 1, 35. The Holy Ghost shall come upon thee ; and the power of the Plighest shall overshadow thee ; therefore also that holy thing which shall be born of thee, shall be called the Son of God. Ps. 51, 7. (Qu. 132.) 250. What is the birth of Jesus Christ? It is that act in which He, for our benefit and consolation, was brought forth by the Virgin Mary without injury to her virginity. Is. 9, 6. Llnto us a child is born, unto us a son is given. Luke 2, 11. Unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. Is. 7, 14. 251. What do ive believe concerning the sufferings of Christ? That He truly suffered, both externally in His body and internally in His soul, for us and for our sins ; and all this took place under Pontius Pilate, which is added to indicate the certainty of the history of the passion. (Comp, the history of the passion in the four Evangelists.) 252. Why did Christ suffer and die? That He might redeem rne, a lost and con- domned creature, secure and deliver me from all sins, from death, and from the power of the devil, OF Christ’s stvVte of humiliation. 109 not with silver and gold, buH^with His holy and precious blood, and with His innocent sufferings and death. 1 Pet. 1, 18-19. Ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers ; but with the precious blood of Christ, as of a lamb without blemish and without spot. Ps. 69, 5. I restored that which I took not away. 2 Cor. 8, 9 ; Is. 53, 12. 2 Cor. 5, 21. He hath made Him to be sin for us, who knew no sin ; that we might be made the righteousness of God in Him. 2 Cor. 5, 14 ; Is. 53, 4-6 ; 43, 24-25 ; Pev. 5, 9-10; Gal. 3, 13. Heb. 2, 14-15. Forasmuch then as the children are par- takers of flesh and blood, He also Himself likewise took part of the same ; that through death He might destroy him that had the power of death, that is, the devil ; and deliver them who, through fear of death, were all their lifetime subject to bondage. Hos. 13, 14. 253. Whom then did Christ redeem? Me, a lost and condeiiined creature, and there- fore all other persons, as all are lost and con- demned on account of sin. Matt. 18, 11. The Son of man is come to save that which was lost. John 1, 29. Behold the Lamb of God, which taketh away the sin of the world. 1 John 2, 1-2. (Qu. 239) 1 Tim. 2, 5-6. (Qu. 214.) 254. But ivhy do we say, I believe He has redeemed me ? Because I must appropriate to myself the uni- versal redemption, and be certain in faith that He has also redeemed me, a lost and condemned crea- ture, from sin, death, and the -devil. Gal. 2, 20. ^ 255. Foi\whaf purpose did He redeem, secure and deliver you ? In order that I might be His, live under Him in no CHRIST’S STATE OF EXALTATION. His kingdom, and serve Him in everlasting right- eousness, innocence, and blessedness. 2 Cor. 5, 15. He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again. Luke 1, 74-75 ; Eom. 14, 8-9. 256. Why vjas He buried f 1. That it might be certain that He really died; 2. That He might consecrate our graves as sleeping chambers until the resurrection day. Is. 57, 2. He shall enter into peace : they shall rest in their beds, each one walking in his uprightness. Comp. Gen. 3, 19. Matt. 12, 40. 257. What is Christ's state of exaltation f That in which He was exalted to a full and un- ceasing use, according to His human nature, of His communicated Divine majesty. Phil. 2, 9-11. Wherefore God also hath highly exalted Him, and given Him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth ; and that every tongue should confess Jhat Jesus Christ is Lord, to the glory of God the Father. Luke 24, 46 ; Heb. 2, 9. 258. Ill which vjords of the Creed is this state of excdtation ex- pressed f In these : ^‘He descended into hell ; the third day He rose again from the dead ; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead.’^ 259. W hy did He descend into hell ? That He might show Himself to the infernal spirits as the conqueror of the devil, of hell, and of all hellish foes, and mightily triumph over them. 1 Pet, 3, 18-19. Christ was put to death in the flesh, but quickened by the Spirit ; by which also He went and preached unto the spirits in prison. Col. 2, 15; Eph.4, 9-10. chrlst’s state of exaltattox. Ill 260. Why did Christ rise from the dead, on the third, day? 1. That by the resurrection He might declare Himself with power to be the Son of God. John 2, 19. Destroy this temple, and in three days I will raise it up. (Comp. v. 18-22.) 10, 17-18. Rom. *1, 4. 2. That He might show that He has made satis- faction for our sins and secured for us true right- eousness. 1 Cor. 15, 17-18. If Christ be not raised, your faith is vain ; ye are yet in your sins. Then they also Avhich are fallen asleep iii Christ are perished. Rom. 4, 25. Christ was delivered for our offenses, and was raised again for our justification. 5, 18. 3. That He might also raise up our bodies on the last day, and make us joint-heirs of all the treasures of His kingdom, and glory. .John 11, 25-26. I am the resurrection, and the life: lie tliat believeth in Me, though he were dead, yet shall he live; and whosoever liveth, and believeth in Me, shall never die. John 14, 19. Because I live, ye shall live also. 1 Cor. 15,22; Rom. 5, 10; Rom. 8, 11 ; 1 Pet. 1.3-4; Job 19, 25-27. 261. Why did He ascend into heaven f That He might sit at the right hand of His Father and discharge the office of our Mediator and Advocate with Him. Mark 16, 19; Acts 1, 9. Ps. 68, 18. Thou hast ascended on high, Thou hast led captivity captive : Thou hast received gifts for men ; yea, for the rebellious also. (Comp. Eph. 4, 8.) .John 12, 26. Where I am, there shall also my servant be. .John 14, 2. J go to prepare a place for you. Rom. 8, 34 ; Heb. 7, 24-25. 262. Where is that heaven to which Christ ascended, and what kind of a jdace is it f Where that heaven is, what kind of a place it is, and how the body of Christ is in heaven, are over- curious and useless questions; for eye hath not 112 Christ’s state of exaltation. seen, nor ear heard these things, nor have they entered into the heart of man. 1 Cor. 2, 9. * 263. W hat is meant by the right hand of Gody at which Christ is seated? The Scriptures mean by it nothing else than the eternal and truly infinite power and Divine Ma- jesty, by which He works, governs, and fills all things. (See Ps. 77, 11; 118, 16; Ex. 15, 6; Is. 48, 13; hence it is called the right hand of the Majesty on high, Heb. 1, 3, and the right hand of power, Matt. 26, 64.) * 264. What is accordingly meant by sitting at the right hand of God ? It means ruling and reigning, with infinite and eternal majesty and power, over all creatures and works of God’s hand, by virtue of the personal union and the consequent exaltation. Ps. 110, 1. Sit Thou (the Father says to Christ) at my right hand, until I make Thine enemies Thy footstool. (Comp. Matt. 22, 41-45. Eph. 1, 20-22. God set Him (Christ) at His owm right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come ; and hath put all things under His feet. * 265. According to lohich nature was Christ exalted to the right hand of God? According to that nature as to which He was born, suffered, died and was buried, rose again, ascended into heaven and could be exalted; for this is clearly shown by the order in which the articles of faith are mentioned in the Creed. But all this pertains to Christ according to His human nature ; therefore He was also exalted according to His human nature. Comp, the texts in Qu. 228. CHRISTAS STATE OF EXALTATION. 113 ^ 266. Do you then believe that your Redeemer JesvLS Christy who has ascended into heaven^ can be present with you on earth f Certainly I believe this, with all my heart, be- cause Jesus Christ my Lord, true Grod and man. Lord over all, is with me and all believers, accord- ing to His promise. He is also my Lord and King, and as He has redeemed me, so He governs and protects me, and will finally receive me and all believers into His eternal kingdom. Matt. 18, 20; 28, 20. (Qu. 213, 3.) *267. Why then do we say in the Creed: From thence He shall come to judge the quick and the dead f The words ^Trom thence^’ do not denote a local inclusion in Leaven, but indicate that Christ our Saviour will come again from heaven in a visible form, Acts 1, 11, and will with great glory and majesty judge the living and the dead. Acts 3, 21. Whom the heaven must receive. Eph. 4, 10. He that descended is the same also that as- cended far above all heavens, that He might fill all things. * 268. Do you then believe that the judgmeni of the living and the dead will certainly take place f Certainly I believe it, because this is proved by clear texts of Scripture. Acts 17, 31. God hath appointed a day, in which He will judge the world in righteousness, by that man whom He hath ordained. 10, 42 ; John 5, 22 ; Matt. 24, 30. (The Judge. ) 1 Thess. 4, 16. The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God : and the dead in Christ shall rise first. Matt. 13, 41 ; 24, 31 ; 1 Cor. 6, 2-3. (The instru- ments of the Judge.) 2 Cor. 5, 10. We must all appear before the judgment- seat of Christ ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Eev. 20, 12 ; Jude 14. 15. 6. (Who are judged.) Eccl. 11, 9. Kejoice, O voung man, in thy youth, and let 8 114 OF THE JUDGMENT. thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes ; but know thou that for all these things God will bring thee into judgment. 12, 14 ; Matt. 12, 36 ; 1 Cor. 4, .5. (What is to be judged.) John 12, 48. The word that I have spoken, the same shall judge him in the last day. Heb. 4, 12; Eom. 2, 16; Eev. 20, 12. (Eule of judgment.) Matt. 25, 31-46; 6, 4; 10, 32-33; John 5, 24; 3, 18; Eom. 2, 5-11. (Nature of the judgment.) 2 Pet. 3, 10. The day of the Lord will come as a thief in the night ; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burnt up. Eev. 20, 11-15; 21, 1. Matt. 25, 46. These shall go away into everlasting pun- isliment : but the righteous into life eternal. (What follows after the judgment.) 269. W hen tvill the judgment take place f That it will take place at the end of the world and on the last day, we know ; but the year, the month, the day, and the hour, we do not -kno^^, that we may not be secure, but be ready every day and hour for the coming of Christ, and vigil- ^ ant, lest that day com^upon us unawares. Mark 13, 32, Of that day^ and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Luke 21, 34-36; 1 Thess. 5, 1-3; Matt. 24, 42-51 ; 25, 1-12. 270. Should we believe that the coming of the Lord to judg- ment is near at hand f Yes; as we know that it is the last time, that the end of all things is at hand, and that the signs which precede His coming have partly been ful- filled and are partly in process of fulfillment, the coming of the Lord is probably near. 1 John 2, 18. Children, it is the last time. 1 Pet. 4, 7. The end of all things is at hand. 1 Cor. 10, 11 ; Jam. 5, 8-9. THIRD ARTICLE OF THE HOLY CHRISTIAN FAITH. 115 1 Tim. 4, 1-3; 2 Thess. 2, 1-12; Matt. 24, 11-14; 37-39; 2 Pet. 3, 3-12. (Signs of the last times.) 271; will Christ execute this judgment? That every one may receive according to the deeds done in the body, whether good or bad. 2 Cor. 5, 10; Jude 15. OF THE THIED ARTICLE OF THE HOLY CHRISTIAN FAITH. 272. Which is the third Article^ of our Sanctification? I believe in the Holy Ghost; the Holy Christian Churchy the Communion of Saints ; the Forgiveness of Sins ; the Resurrection of the Body ; and the Life everlasting. Amen, 273. What is meant by this Article ? I believe that I cannot,, by my own reason or strength^ believe in Jesus Christ,, my Lord,, or come to Him; but the Holy Spirit has called me through the Gospel^ enlightened me by His gifts, and sanctified and preserved me in the true faith ; in like manner as He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and preserves it in union with Jesus Christ, in the true faith; in which Christian Church He daily forgives abundantly all my sins, and the sins of all believers, and will raise up me and all the dead at the last day, and ivill grant everlasting life to me and to all ivho believe in Jesus Christ, This is most certainly true, 274. How many members has this Article? Chiefly five : 1. Of the Holy Ghost; 2. Of the Christian Church ; 3. Of the Forgiveness of sins ; 116 OF THE HOLY GHOST. 4. Of the Resurrection of the Body ; 5. Of Eternal Life. I. OF THE HOLY GHOST. 275. W hich ivords of the third Article treat of the Holy Ghost? ^‘1 believe in the Holy Ghost.’’ 276. Why do you say: I believe in the Holy Ghost? Because He is the third person of the Godhead, who from eternity proceeds from the Father and the Son, and is thus the true God, in whom alone we are to believe and who alone is to be worshiped. Jer. 17, 5 ; Matt. 4, 10. (Qii. 18.) 277. How do you prove that the Holy Ghost is God ? 1. Because in the Scriptures He is expressly and without any limitation called Lord (Jehovah) and God ; Acts 5, 3-4. Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost ? Thou hast not lied unto men, but unto God. 2 Pet. 1, 21. (Qu. 5.) 1 Cor. 3, 16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? Is. 6, 8-9. Comp. Acts 28, 25-26 ; 2 Sam. 23, 2-3. 2. Because the essential attributes of God are ascribed to Him ; a. Omnipresence : Ps. 139, 7-12. Whither shall I go from Thy spirit? or whither shall I flee from Thy presence ? If I ascend up into heaven. Thou art there. If I take the wings of the morn- ing, and dwell in the uttermost parts of the sea : even there shall Thy hand lead me, and Thy right hand shall hold me. If I say. Surely the darkness shall cover me : even the night shall be light about me. Yea, the darkness hideth not from Tliee ; but the night shineth as the day : the darkness and the light are both alike to Thee. b. Omniscience : 1 Cor. 2, 10. God hath revealed them unto us by His OF THE HOLY GHOST. 117 Spirit: for the Spirit searclieth all things, yea, the deep things of God. (?. Omnipotence : 1 Cor. 12, 11. All these worketh that one and the self- same Spirit, dividing to every man severally as He will. 3. Because from eternity He proceeds, in an unspeakable manner, from the Father and the Son ; John 15, 26. (Qu. 176.) Gal. 4, 6. 4. Because He is of the same essence with the Father and the Son. 1 John 5, 7. (Qu. 169.) 5. Because He performs truly divine works by His own power ; such are : a. Creation : Gen. 1, 2. The Spirit of God moved upon the face of the waters. Ps. 33, 6. By the word of the Lord were the heavens made : and all the host of them by the breath (Spirit) of His mouth. b. Preservation : Job 33, 4. The Spirit of the Lord hath made me, and the breath of the Almighty hath given me life. c. Foretelling future events : 2 Pet. 1, 21. (Qu. 5.) d. Miracles : Matt. 12, 28. e. Regeneration : John 3, 5. (Qu. 132.) /. Renewing : Tit. 3, 5. According to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost. g. Moving to prayer : Bom. 8, 15. 26. 118 OF THE HOLY GHOST. 6. Finally, because truly divine service and honor are given Him. Matt. 28, i9. (Qu. 1.) Is. 6, 3. (Qu. 160.1 These and other proofs show clearly that the Holy Ghost is truly, really and naturally God. 278. Hoiv do you prove that the Holy Ghost is really a dis- tinct person from the Father and the Son f By the following evidence : 1. Because in the Creed we confess our faith severall}^ in God a. The Futher, h. The Son, c. The Holy Ghost ; 2. Because in the baptism of Christ He re- vealed Himself as a person distinct from the Father and the Son, Matt. 3, 16 ; John 1, 32 ; 3. Because He is expressly called another Com- forter by Christ. Therefore He must be another person, distinct from the Father and the Son. .John 14, 16-17. 1 will pray the Father, and He shall give you another Comforter, that He may abide with you for ever ; even the Sx3irit of truth, whom the world cannot receive. 279. How do you prove that the Holy Ghost proceeds from the Father and the Son f That He proceeds from the Father Ave are ex- pressly assured in John 15, 26 ; that He proceeds also from the Son is proved by this fact, among others, that He is called the Spirit of the Son, Gal. 4, 6, the Spirit of Christ, Rom. 8, 9, the Spirit of the mouth of Chrisf and the breath of His lips, 2 Thess. 2, 8 ; Is. 11, 4, and that He is sent by the Son, John 15,^26'; 16, 7. 280. W hy is the Holy Spirit called. Spirit f 1. Because He is in truth a divine, spiritual, incorporeal being ; OF SANCTIFICATION. 119 2. Because within the pure and undivided es- sence of the Godhead He proceeds, iii an unspeak- able manner, from the Father and the Son ; 3. Because He excites spiritual emotions in the hearts of men, John 3, 8. 281, Why is He called the Holy Spirit f 1. Because He is essentially holy; 2, Because He is the author of true holiness, and truly sanctifies ail the elect, 1 Cor. 6, 11, But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. “ 282, WhatismeaTii by the sanctificaiion of which the third Article treats f It is properly that act of the Holy Spirit in which He calls us through the Gospel, enlightens us by His gifts, and sanctifies and preserves us in the true faith. 283, Can then no one, in hi;s conversion to God^ do anything by his own power ^ Not at all; for just on this account believe that I cannot by my own reason or strength be- lieve in Jesus Christ my Lord, or come to Him.” 284, W hy is this f Because by the fall of our first parents all the powers of our intellect and will are so entirely corrupted, that we are not able of ourselves to think anything as of ourselves. 2 Cor. 3, 5. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God. 1 Cor. 2, 14. The natural man receiveth not the things of the Spirit of God : for they are foolishness unto him : neither can he know them, because they are spiritually discerned. (Intellect.) ^ John 15, 5. AVithout me ve can do nothing. Eph. 2, 1. (Qu. 132.) Rom. 8, 7. (Will.) 120 OF FKEE WILE. 285. Has man then^ since the fall, a free ivlll before conversion f 1. In civil and external actions lie has, although it is weakened in various ways, on account of a. The corruption of nature, b. The wiles of the devil, c. The power of passion, d. The errors of judgment. 2. In spiritual matters man has no freedom of will, so that he cannot prepare himself for divine grace, nor accept it when it is offered, nor awaken himself to conversion and renewal, just as a dead man cannot restore himself to life or communicate any power to himself. 286. W lienee then does conversion to God and faith in Jesus Chr ist come f It is a gracious gift of the Holy Ghost, who works both in us by His mighty power. Phil. 2, 13. It is God which worketh in you both to will and to do of His good pleasure. Jer’ 31, 18. Turn Thoii me, and I shall be turned ; for Thou art the Lord my God. 1 Cor. 12,3 : Col. 2, 12. (Qu, 139.) Matt. 16, 17 ; John 6, 44. 65. Ps. 51, 12. (Qu. 86.) Ez. 36, 26-27. Phil. 1, 6. 287. By what means does the Holy Ghost work this in m f By the Word of God and the Holy Sacraments; for through the Gospel He calls us, enlightens us by His gifts, and sanctifies and preserves us in the true faith. Rom. 10, 17. So then faith cometh by hearing, and hear- ing by the word of God. Gal. 3, 2. Tit. 3, 5-6. ICor. 12, 13, 288. What is the calif It is the act of the Holy Spirit by which He graciously calls and gathers us, offers us the grace of God, and gives us power to accept it. OF ENLIGHTENING, SANCTIFYING, PRESERVING. 121 1 Tim. 1, 9. God hath saved- us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began. 1 Pet. 2, 9. Ye are a chosen generation, a royal priest- hood, an holy nation, a peculiar people; that ye should shew forth the praises of Him who hath called you out of darkness into His marvellous light. Matt. 22, 1-14; 23, 37; Is. 65, 2; Eev. 3, 2. 289. W hat is enlightening ? It is that act of the Holy Spirit in which, by the bright light of the Gospel, He enlightens our darkened understandings with His gifts, that we may know Christ as our Saviour, believe in Him, and thus be saved. 2 Cor. 4, 6. God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. V. 3-4 ; Acts 26, 18. 290. What is sanctifying , as used here in the narrovj sense f It is the act of the Holy Spirit in which He sanctifies us through the Gospel in the true faith in Jesus Christ, and moves us to holy works which are pleasing to God. Acts 15, 9 ; Gal. 5, 6. (Qu. 185.) Epli. 2, 10. (Qu. 146.) Tit. 2, 14. g Heb. 12, 14. Follow^ peace with all men, and holiness, without which no man shall see the Lord. 1 Thess. 4, 3. This is the will of God, even your sanctifi- cation. 291 . W hat is preserving ? It is the act of the Holy Spirit in which through the Gospel and faith He preserves us to eternal life. 1 Pet. 1. 5. Ye are kept by the power of God through faith unto salvation. Phil. 1, 6. 122 OF THE CHURCH. II. OF THE CHURCH. 292. W hick words of the third Article treat of the Church f The words : believe in a Holy Christian Church, the Communion of Saints.” 293. What do we understand by the word Church f Not the buildings of wood or stone which we are accustomed to call churches ; but the Church here properly is the congregation of those who are called to the kingdom of God, who adhere to the W ord of God and the Holy Sacramento, and who are built up by them in the true faith unto eternal life. Eph. 2, 19-22. Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God ; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone; in whom all the building fitly framed together growetli unto a holy temple in the Lord : in whom ye also are builded together for a habitation of God through the Spirit. 294. Why do we say : believe in the Church’^ ? Because the true Church of Christ is invisible^ and no one can see into the heart, or know infalli- bly who, among those that hre found in the visible congregation, possess true faith in Christ and are thus living members of the true Church. Heb. 11, 1. tQu. 185,) 2 Tim. 2, 19. The foundation of God standeth sure, hav- ing this seal. The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity. Luke 17, 20. 21. The kingdom of God cometh not with observation ; neither shall they say, Lo here ! or, Lo there ! for behold, the kingdom of God is within you. 1 Kin. 19, 14 . 18; 2 Sam. 15, 11 ; Heb. 12, 22-23; Gal. 4, 26. OF THE CHUKCH. 123 •295. How therefore does the Creed itself explain the ivoi'd Church P By the words ^‘Communion of Saints/’ that is, an assembly in which there are none but saints, or, still more clearly, a holy assembly. Eph. 5, 25-27. Christ also loved the Church and gave Himself for it ; that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing ; but that it should be holy and without blemish. 296. But does not Christ Himself compare the kingdom of God to a net full of good and of bad fishes, &c. ? When Christ says that the kingdom of heaven is like unto a net, or unto ten virgins. He does not mean that the wicked are the Church, but teaches how the Church apj^ears in this world ; therefore He says that it is like unto these things, that is, as in a mass of fishes the good and the bad are min- gled together, so the Church on earth is hidden among the mass of the ungodly ; and He desires that the pious should not be offended at this. Matt. 13, 24-26; 47-48; 22, 10-13; 25, 1-12. Matt. 13, 38. The field is the world ; the good seed are the children of the kingdom ; but the tares are the children of the wicked one. * 297. Do then the ivicked and the hypocrites not belong to the Church f Although the wicked and ungodly hypocrites have fellowship with the true Church in external signs, in name and ofiices, still, if we would speak of the Church in its proper sense, we must speak of the Church which is the body of Christ and has communion not only in external signs, but has the gifts, the Holy Spirit and faith, in the heart. Gen. 4, 3-5; 9, 18; 21, 9; 27, 41 ; 37, 4; Mart. 10. 2-4; 124 OF THE CHtJRCH. 1 Cor. 5, 1 ; 15, 12 f 2 Cor. 12, 20-21 ; Gal. 5, 4: Acts 20, 29-30; Kev. 2, 14-15. (Communion of signs.) Kev. 3, 1. Comp. Acts 11, 26; 8,13-24. (Communion of names.) John 11, 49-51 ; 2 Cor. 11, 13-14; 3 John 9-10; Kev. 3, 14-18. (Communion of offices.) Kom. 2, 28-29 ; 9, 6 ; 1 John 2, 19. Eph. 1, 22-23. God gave Christ to be the head over all things to the Church, which is His body, the fullness of Him that filleth all in all. Kom. 8, 9. If any man have not the Spirit of Christ, he is none of Plis. 298. Why is the Church called One ? 1. Because God the Father, Son and Holy Ghost, by whom it is gathered and whom it wor- ships, is one ; 2. Because it has but one foundation, which is Christ ; 3. Because in it the saints* have one and the same communion of a. Doctrine and faith, h. The sacraments. Baptism and the Holy Sup- per, ^ c. The spiritual body, whose head is Christ, d. The Spirit, and e. The hope-of eternal Ife. Eph. 4, 3-6. Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling : one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. 1 Cor. 3, 11. Other foundation can no man lay than that is laid, which is Jesus Christ. Eph. 2, 19-22. (Qu.293.) Kom. 12, 4-5; 1 Cor. 12, 12-13. ^ 299. Why is the Church called holy f 1. Because Christ sanctifies it with His blood ; 2. Because it is purified by His merits through the Word and the Sacraments, and through faith ; OF THE CHURCH. 125 3. Because it serves God with holy and right- eous works ; 4. Because it lives in the holy exercise of wor- ship and Christian love. Eph. 5, 25-27. (Qu. 296.) 1 Cor. 1, 2; Luke 1, 74-75. * 300. Why is the Church called Christian or catholic, that is, universal? 1. Because it is gathered from among all peo- ple, throughout the whole world ; 2. Because it confesses with one consent the catholic, that is, universal doctrine of the Proph- ets, of Christ, and of the Apostles, and clings to it ; in which sense it is also called apostolic, John 10, 16. And other sheep I have, which are not of this fold : them also I must bring, and they shall hear my voice ; and there shall be one fold, and one Shepherd. Col. 1, 5-6. 23 ; Kev. 5, 9-10. 301. What are the true and infallible marks of this holy Chris- tian Church? They are these two : 1. The pure preaching of the Word of God, 2. The legitimate administration of the Sacra- ments which God has instituted. ■^ 302. Why so? Because these marks 1. Unerringly indicate the true Church; Is. 55, 10-11. As the rain cometh down, and the snow from heaven, and returneth not thitlier, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater : so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I send it. 2. Belong to it alone and always ; John 8, 31-32. If ye continue in my word, then are ye 126 OF THE CHURCH. my disciples indeed ; and ye shall know the truth, and the truth shall make you free. Matt. 28, 19-20. (Qr. 1.) Matt. 16, 18. Thou art Peter, and upon this rock I will build my church : and the gates of hell shall not prevail against it. 3. Distinguish it from all other assemblies ; John 10, 27-28. My sheep hear my voice, and I know them, and they follow me : and I give unto them eternal life ; and they shall never perish, neither shall any pluck them out of my hand. V. 5 ; 14, 23-24. 4. Cannot be separated from it. 303. How are the pure preaching of the W 3rd and the legit- imate adiuinistration of the Sacraments inseparable from the Church f This is to be understood of the Church as long as it is and remains such; for where these are corrupted the Church is also corrupted, and where these are entirely abandoned the Church also ceases to exist. Eev. 3, 10-11 ; Acts 15, 1 ; Gal. 1, 2. Comp. 3, 1 ; 4, 10- 11 ; 5, 4. 9. Ps. 26, 5. I have hated the congregation of evil doers, and will not sit with the wicked. Eev. 2, 13. 304. W hen is the doctrine of the Church rightly used ? 1. When we are concerned to know which is the true Christian Church and adhere to it ; 2. When we diligently avoid all churches and assemblies that have a false faith ; 3. When- we earnestly take heed that we do not belong only to the external communion of saints, as all hypocrites and sham Christians are accustomed to do, but that we belong to the in- ternal communion, avoiding all wicked fellowship, and using all diligence to remain in the commun- ion of saints unto our end, and thus in eternity. Matt. 10, 23-33. Whosoever therefore shall confess me before men, him will I confess also before ray Father which OF FORGIVENESS OF SIN, OR JUSTIFICATION. 127 is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. Acts 17, 11; 2, 42; 1 Cor. 1, 10. 2 Cor. 6, 14-18. Be ye not unequally yoked together wuth unbelievers : for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness ? And what concord hath Christ with Belial ? or what part hath he that believeth with an infidel ? And what agreement hath the temple of God with idols? for ye are the temple of the living God ; as God hath said, I will dwell in them, and walk in them ; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the un- clean thing ; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Bom. 16, 17. Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ve have learned ; and avoid them. Ps. 26, 5-8. (Qu. 303 and 53.) Matt. 7, 15. Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Tit. 3, 10-11 ; 1 John 4, 1 ; 2 John 10-11 ; Matt. 7, 21. (Qu. 40.) 8,11-12; Ps.l.— Matt.7,21. (Qu. 40.) 8,11-12; Ps. 1. Matt. 24, 13. He that shall endure unto the end, the same shall be saved. Bev. 2, 10. Be thou faithful unto death, and I will give thee a crov/n of life. Heb. 10, 38-39. III. OP THE FOliaiVENESS OP SIN, OR JUSTIFICATION. 305. W hy do you say in this article : I believe in the forgive- ness of sins f Because I am fully assured that I cannot hy my own power or my own works be justified before God, but that forgiveness of sins is bestowed upon me by grace, through faith in the Lord Jesus Christ. For where there is forgiveness of sin there is also true justification. Ps. 130, 3-4. If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with Thee, that Thou mayest be feared. Ps. 143, 2 ; Is. 64, 6. (Qu. 124.) Job 25, 4-6. 128 OF FORGIVENESS OF SIN, OR JUSTIFICATION. 306. What is justification f Justification is that act of God by which, from pure grace and mercy, for the sake of Christ’s mer- its, He forgives the sins of a poor sinner who truly believes in Christ, and receives him to eternal life. 307. How then do you become just before God and obtain eternal salvation ? Not by the merit of works, or by an indwelling and infused righteousness, but only through the grace and mercy of God, for the sake of the merit of Christ alone, which I have apprehended and appropriated by true confidence of the heart. Or : By the most holy obedience, and by the suffer- ings and death of our Lord and Saviour Jesus Christ, not by any other works. To this I cling with undoubting faith and upon this I fix my heart’s entire confidence. 308. By what texts of Scripture do you prove this f Especially by the following, selected from the great number : Kom. 3, 23-25. There is no difference ; for all have sinned, and come short of the glory of God ; being justified freely by His grace, through the redemption that is" in Christ Jesus, whom God hath set forth to be a propitiation^ through faith in His blood, to declare His righteousness for the remis- sion of sins that are past, through the forbearance of God. Rom. 3, 28; Eph. 2, 8. (Qu. 147.) 2 Tim. 1, 9. (Qu.288.) Rom. 4, 5. (Qu. 140.) Rom. 10, 4. (Qu. 125.) Ps. 32, 1-2. (Comp. Rom. 4. 6-7.) Gen. 15, 6. (Comp. Rom. 4, 3.) Is. 55, 11 ; Rom. 11, 6. 309. But how can it be said that ive are justified alone by grace, alone for the sake of Christ’s mer it, alone through faith, and still through the Word of God and the Sacraments f We are justified 1. By the grace and mercy of God, as the effi- cient cause : OF THE HKSURRECrrON OF TTTE T50DY. 129 2. For the sake of Christ’s merits, as the mer- itorious cause ; 3. Through faith alone, as the only instrumental cause, or the hand which grasps salvation ; 4. Through the Word and Sacraments as the means of graee^ which either convey or seal salva- tion. 310. Can and should believers be certain of their faith and of their justification and salvation? Yes, undoubtedly ; for as the evangelical prom- ises of the forgiveness of sins, of perseverance in faith, and of the attainment of eternal life are 1. Inimovable and certain, 2. Confirmed by a divine oath, 3. Sealed by the Holy Ghost in the hearts of the pious, and 4. Ratified b}" the Holy Sacraments as seals, believers can and should be certain that neither death nor life shall be able to separate us from the love of God wdiich is in Christ Jesus our Lord. 2 Cor. 1, 20 ; Ez. 33, 11. (Qu. 180.) Comp. Heb. 6, 17-18 ; 2 Cor. 1, 21-22; Korn. 4, 11. Kom. 8, 38-39. I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate ns from the love of God which is in Christ Jesus our Lord. 2 Tim. 1, 12. (Qu. 139.) ^ IV. OE THE RESURRECTION OF THE BODY. 311. Why do you say: /believe in the resurrection of the body f Because I can in no wise comprehend it with my reason, but expect a resurrection of the dead in firm faith only on account of the divine prom- ises. Acts 17, 32; 23, 8; 1 Cor. 15, 12; 2 Tim. 2, 18. 9 130 OF THE RESURRECTION OF THE BODY. * 312. But ivhy do you believe in the resurrection of the body only f Because, properly speaking, only that shall rise which has perished; but the body only has per- ished; therefore only the body shall rise again. The soul can literally neither die nor rise again, because it is immortal. Matt. 10, 28. (Qu. 18.) Eccl. 12, 7 ; Acts 7, 58 ; 1 Pet. 3, 19 ; Eev. 6, 9 ; Wis. 3, 1. 313. By ichat texts of Scripture do you prove that there will certainly be a resurrection of the body f Job 19, 25-26. I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth ; and though, after my skin, Avorms destroy this body, yet in my flesh shall I see God. John 11, 25, (Qu. 260.) John 6, 40. 54 ; Luke 20, 37-38. 1 Kin. 17, 17 &c. ; 2 Kin. 13, 21 ; Luke 7, 14-15 ; Mark 5, 41 ; John 11, 43-44 ; Acts 9, 36 &c. ; 20, 9-10 ; Matt. 27, 52-53; 17,3-4. (Examples.) 314. W ho shall rise again f All human beings, without exception, who have lived from the beginning of the world and shall live to the end of time, whatever their sex, age or condition may be, wdiether good or bad, just or unjust. .John 5, 28-29. The hour is coming, in which all that are in the graves shall hear His voice, and shall come forth ; they that have done good, unto the resurrection of life ; and they that have done evil, unto the resurrection of damna- tion. Rev. 20, 13 ; 1 Cor. 15, 51-52. * 315. Will the bodies loith which men shall 7'ise be the same tuhich they had here, or vjill they he new bodies ? They will be the same in all their parts, because 1. "The Lord keepeth all the bones of the saints, so that not one of them is broken, Ps. 34, 20 ; 2. Every one shall receive the the things done in the body, 2 Cor, 5, 10 ; 3. This corruptible must put on incorruption, ICor. 1.5, 53; OF ETERNAL LIFE. 131 4. In this flesh and with these eyes we shall see our Redeemer, Job 19, 26-27 ; 5. It is meet that the body which shares the cross should also have part in the glory. 316. What difference shall there he in their resurrection? They that have done good shall come forth unto the resurrection of life, but they that have done evil, unto the resurrection of damnation, and to shame and everlasting contempt. Dan. 12, 2. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. John 5, 28-29. (Qu. 314.) Phil. 3, 20-21. Our conversation is in heaven ; from whence also we look for the Saviour, the Lord Jesus Christ ; who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto HimselK 1 Cor. 15, 41-44 ; Luke 20, 36. V. OF ETERNAL LIFE. 317’ Why do you say: I beiseve in the life everlasting? Because I cannot ascertain it by my senses, but am assured that there is such a life by the Word of God only, which I apprehend in firm faith. 318. Soto do you prove that there is an eternal life ? By clear testimonies of Holy Scripture : Matt. 25, 46. These shall go away into everlasting pun- ishment, but the righteous into life eternal. (Qu. 316.) John 10, 27-28. (Qu. 302.) 3,16. (Qu. 139.) Heb. 13, 14. Here we have no continuing city, but we seek one to come. 319. What will man^s condition he in eternal life? There will be eternal salvation, combined with unspeakable happiness, joy and glory, which eye hath not seen, ear hath not heard, neither have entered into the heart of man, 1 Cor. 2, 9. 132 OF THE ELECTION TO ETERNAL LIFE. Eev. 21, 4. God shall wipe away all tears from their eyes ; and there shall be no more death, neither sorrow, nor crying, neitlier shall there be any more pain : for the former things are passed away. 2 Tim. 4, 18. (Qu. 244.) (Deliver- ance from all evil.) Mdtt. 5, 8. (Qu. 117.) 1 Cor. 13, 12. (Seeing God.) 1 John 3, 2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be : but we know that, when He shall appear, we shall be like Him ; for we shall see Him as He is. Ps. 17, 15 ; 2 Pet. 3, 13. (Kenewal oi the image of God. ) Ps. 16, 11. At Thy right hand there are pleasures for evermore. Luke 6, 21 ; Ps. 126, 5-6. Kev. 14, 13. Blessed are the dead which die in the Lord from henceforth : Yea, saith the Spirit, that they may rest from their labors ; and their works do follow them. Bom. 8, 18. I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Matt. 25, 21. 34 ; Bev. 2, 10 ; 2 Tim. 4, 8 ; Matt. 13, 43 ; Luke 23, 43 ; Bev. 21. (Jov, rest, glory.) Wis. 5, 1-17. 2 Cor. 9, 6. He which soweth sparingly, shall reap also^ sparingly ; and he'which soweth bountifully, shall reap also bountifully. 1 Cor. 15, 41-^2 ; Dan. 12, 3 ; Matt. 19, 28. (Degrees.) . 320. For ivho n is this glory and happiness of eternal life c?6- signed ? Only for believers, who continue in the true faith unto their end, Matt. 24, 13 ; because for these, by the election of God, the kingdom is pre- pared from the foundation of the world. Matt. 25, 34. OF THE ELECTION TO ETERNAL LIFE. * 321. W hat then is the divine election of grace? It is that act of God by which He, according to the purpose of His will, alone out of His grace and mercy in Christ, has resolved to save all those who shall steadfastly believe in Christ, to the praise of His glorious grace. OF THE ELECTIOISr TO ETERNAL LIFE. 133 Eph. 1, 3-6. Blessed be the God and Father of onr Lord Jesus Christ, who hath blessed us with all spiritual bless- ings in heavenly places in Christ : according as He hath chosen us in Him, before the foundation of the world, that we should be holy and without blame before Him in love; having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved. John 15, 16. Ye have not chosen me, but I have chosen you. Matt. 25, 34; Acts ! 3, 48; Phil. 4, 3; Luke 10, 20; Dan. 12, 1 ; Kev. 20, 15 ; Heb. 12, 23. * 322. What is the nature of that decree of Godj according to which He has resolved to save those who believe in Christ f It is not unconditional, but is so fixed, accord- ing to a certain order, as to embrace all the causes and means of our salvation. Kom. 8, 28-30. We know that all things work together for good, to them that love God, to them who are the called according to His purpose. For whom He did foreknow. He also did predestinate to be conformed to the image of His Son, that He might be the first-born of many brethren. Moreover, whom He did predestinate, them He also called : and whom He called, them He also justified ; and whom He justified, them He also glorified. 323. What are those causes and means of salvation? 1. The boundless mercy of God, 2 Tim. 1, 9. (Qu. 288);^ 2. The infinite merit of Christ, which is to be proclaimed through the Gospel, Eph. 1, 3-6. (Qu. ^ 21 ); 3. Persevering faith in Christ, 2 Thess. 2, 13. 324. But are not these means of salvation appointed for all men without exception ? ^ Certainly; for 1. God sincerely desires to have mercy upon all men ; and wills that all should be saved and that none should perish ; 134 OF THE ELECTION TO ETERNAL LIFE. Ez. 33, 11 ; Jolin 3, 16; 1 Tim. 2, 4 ; 2 Pet. 3, 9. (Qu. 180) ; Eom. 11, 32. John 6, 37. Him that cometh to me, I Avill in no wise cast out. Kom. 10, 12-13; 5, 20; Is. 1, 18. (Universal will of grace.) 2. Christ is the propitiation for our sins ; and not for ours only, but also for the sins of the whole world ; He is the Saviour of all men, especially of those who believe ; 1 John 2, 1-2. (Qu. 239.) 1 Tim. 4, 10 ; 1 Tim. 2, 5-6. (Qu. 214.) 2 Pet. 2, 1. (Qu. 253.) John 1, 29. (Qu. 253.) 2 Cor. 5, 14 ; V. 15. (Qu. 255.) John 4, 42. (Universal re- demption.) 3. All are called to the benefits of Christ, with the sincere will that all should become partakers ; and the Gospel is preached to every creature, to the end that all men every where should repent and come to the knowledge of the truth. Matt. 11, 28. Come unto me, all ye that labor, and are heavy laden, and I will give you rest. Mark 16, 15-16. Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved ; but he that believeth not shall be damned. Acts 17, 30. The times of this ignorance God winked at ; but now commandeth all men every where to repent. Gen. 3, 9 ; 9, 8-9. (Calling of all men in the time of Adam, Noah, and the ApOvStles.) Matt. 22, 2-9 ; Luke 19, 41. (Universal and sincere calling.) * 325. Whence is it then that not all and every person^ for whom these means of salvation are designed, is equally chosen to eternal life f " It is because God has purposed not to elect them absolutely and unconditionally, but with this ap- pointment and in this order, that they should through the Gospel believe in Jesus Christ, and by true faith be saved. But because the greatest number do not believe, it necessarily follows that only those who believe, and therefore but few, are chosen. OF THE ELECTION TO ETERNAL LIFE. 135 John 6, 40. This is the will of Him that sent me, that every one which seeth the Son, and believeth on Him, may have everlasting life : and I will raise him up at the last day. 1 Tim. 1, 15-16. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners ; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first J esus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting. Heb. 4, 2. Matt. 22, 14. Many are called, but few are chosen. Luke 12, 32. (Qu. 388.) Matt. 7, 13-14. (Qu. 330.) * 326. But why u it that not all persons are endowed with faith through th& Gospel^ and believe in Christ f This is because of their own fault, inasmuch as they voluntarily despise and reject the Word preached, and thus resist the operations of the Holy Ghost. Matt. 23, 37. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not ! Acts 13, 46. It was necessary that the word of God should first have been spoken to you : but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Acts 7, 51. Ye stiff-necked, and uncircumcised in heart and ears, ye do always resist the Holy Ghost : as your fath- ers did, so do ye. Luke 4, 16-24 ; 8, 12 ; 1 Sam. 6, 6. (Comp. Ex. 5, 2; 8, 32.) Prov. 1, 24-32. * 327. But whence does it come that the greater number is re- jected. and damned f This also is due to their own fault, to their im- penitence and unbelief ; for he that believeth not .shall be damned, and the wrath of God abideth on him. Hos. 13, 9. O Israel, thou hast destroyed thyself; but in me is thine help. 1 Thess. 5, 9. John 3, 36. 136 OF HELL. .* 328. But can those who are truly regenerated and elected^ by mortal sins reject and lose faith and the grace of the indwelling Holy Spirit f Assuredly; but with the difierence that this may indeed be done totally by the elect, but not persistently until death, whilst a regenerate person may both fall away totally and remain so until death. Matt. 24, 24. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; inso- much that, if it were possible, they shall deceive the very elect. Eph. 1, 3-6. (Qu. 321.) Is. 54, 10; Luke 22, 32. (Certainty of the salvation of the elect.) 2 Sam. 12. (Comp. v. 5-7.) 1 Kin. 11, 4. (Comp. Luke 13, 28.) Matt. 26, 69 &c. (Temporary fall of the elect.) Luke 8, 13. They on the rock are they, which, when- they hear, receive the word with joy ; and these have no root, which for a while believe, and in time of temptation fall away. 1 Tim. 1, 18-19; 2 Pet. 2, 20-22; Luke 11, 24- 26; Ez. 18, 24; 2 Tim. 4, 10. (Comp. Philem. 24.) (Fall of believers until death.) OF HELL. 329. What will be the punishment of the unbelieving and dam- ned? They will be cast alive into a lake of fire burn- ing with brimstone, where they shall suffer terrible torments in body and soul, and be punished with everlasting destruction. Luke 16, 23-24. And in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom, and he cried, and said. Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his linger in water, and cool my tongue : for I am tormented in this fiame. V. 25-26 ; Matt. 10, 28. (Qu. 18.) 22, 13 ; Heb. 10, 26-27; Kev. 14, 9-11. (Nature of the punish- ment of hell.) Luke 12, 47-48. And that servant which knew his lord^s will, and prepared not himself, neither did according to his will, shall be beaten with few stripes. For unto whomso- ever much is given, of him shall be much required ; and to OF HELL. 137 whom men have committed much, of him they will ask the more. Matt. 11, 20-24; 23, 14. (Degrees of damnation.) Is. 66, 24. Their worm shall not die, neither shall their fire be quenched ; and they shall be an abhorring to all flesh. Comp. Mark 9, 43-48 ; Matt. 25, 46. (Qu. 268.) Dan. 12, 2. (Qu. 316.) Prov. 11, 7. When a wicked man dieth, his expect^ion shall perish, and the hope o*f unjust men perisheth. Kev. 11, 11 ; 2 Thess. 1, 9. (Eternity of the torments of hell.) * 330 W hat then do yoii think of that purgatory, which the Papists represent as a place in ivhich the souls of the dead are puri- fied from all taint of sin, that they map enter heaven in purity f I regard it as nothing but an empty human in- . vention, which is unknown to the Scriptures, in- asmuch as these mention but two places to which the souls of the departed are brought, namely, heaven and hell. The souls of the wdcked sitik ■ alive to hell, where no hope remains for them, but the righteous are in the hand of God, and no tor- ment shall touch them. Matt. 7, 13-14. Enter ye in at the strait gate ; for wide is the gate, and broad is the way, that leadeth to destruc- tion, and many there be which go in thereat: because, strait is the gate, and narrow.is the way, which leadeth un- to life, and few there be that find it. Heb. 9, 27. It is appointed unto men once to die, but after this the judgment. 3, 13. Eccl. 11, 3. If the tree fall toward the south or toward the north, in the place where the tree falleth, there it shall be. Prov. 11, 7. (Qu. 329.) John 9, 4. The night cometh, when no man can work. (The wicked go to hell immediately when they die.) Rev. 14, 13. Blessed are the dead which die in the Lord from henceforth : yea, saith the Spirit, that they may rest from their labors; and their works do follow them. Wis. 3,1. laike 23, 43. To-day shalt thou be with me in Paradise. (The believers go to heaven immediately when they die.) OF PKAYEft. ’'ISS 331. But does not St. Paulj in 1 Ccn\ 3, 12-15, speak of a purgatory f No ; for the word fire, in this passage, means the fire of tribulation ; besides, the Apostle says not that men, but only their works, shall be tried by fire. If^48, 10; 1 Pet. 1, 6-7. (The purifying fire is accord- ingly in this world.) 332. W kat, in brief is the utility of the articles of the Chris’- tian faith f They are of use to me in this, that by this faith I am accepted as righteous and holy before God, for Christ’s sake, and also that the Holy Spirit is given to me, to the end that I may through Him call upon God as my Father and order my conver- sation according to His commandments. PART III. THE LORD’S PRAYER. 333. What forms the third-part of the Catechism? The Lord’s Prayer. 334. W^hat is the Lord^s Prayer? It is a brief form of prayer prescribed by Christ Himself, which contains, in a short summary, ev- erything that we need for this life and for that Avhich is to come. 335. W hy is it called the Lord’s Prayer ? Because it was originally given to us by our Lord Jesus Christ, and by Him commanded to be used. Luke 11, 1-4; Matt. 6, 9-13. OF PKAYER. 139 336. W hat, in general, is contained in this third part concern- ing the Lord's Prayer f It contains two parts : 1. It treats of pray^er in general ; 2. It explains the Lord’s Prayer in its several parts in particular. 337. W hat is prayer f It is that divine service in which we call upon the true and living God, in true faith, through our Mediator Jesus Christ, for those things which we need, and give to Him praise and thanks for the blessings received. 338. Must our prayers always he oral and expressed in ivords ? A devout heart and praying lips are indeed pleasing to God, but He also hears the sighings of our hearts. Ps. 10, 17. Lord, Thou hast heard the desire of the hum- ble : Thou wilt prepare their heart. Thou wilt cause Thine ear to hear. Is. 65, 24. (Qu. 443.) Eom. 8, 26-27. 339. Why shoidd we pray f Not only on account of our wants and necessi- ties, but also on account of the divine command and promise. James 4, 2. Ye have not, because ye ask not. Ps. 27, 8. When Thou saidst. Seek ye my face, my heart said unto Thee, Thy face, Lord, will I seek. 50, 14-15. (Qu.41.) 340. W ho should he called upon ? Only and alone the true and living God, who is the Father, Son, and Holy Ghost, one in essence, three in persons. __ 341. Why so f Because : 1. It is expressly commanded in the Scriptures to worship and invoke this true God only ; Matt. 4, 10. (Qu. 18.) 140 OF PRAY EH. 2. He alone is the Giver of all good gifts, and He alone will and can hear the cries of all men, and deliver ns from every danger. Ps. 65, 2. O Thou that hearest prayer, unto Thee shall all flesh come. James 1, 17. Ps. 91, 14-16. (Qu. 433.) 3. All saints have always called upon this true God alone Gen. 18, 27 ; Ex. 32, 11 ; Judg. 13, 8 ; 2 Sam. 22, 1 &c. ; Judith 9, 1 &c. The Psalms. 342. Should loe also call upon the angels and departed saints ? By no means : 1. Because for the invocation of angels and saints we have in the Scriptures no express com- mand, no promise, and no example of a truly pious man ; ^ 2. Because angels and saints can neither hear the sighings of the heart, nor be everywhere pres- ent in danger, nor graciously deliver those who call upon them. Jer. 17, 9-10. The heart is deceitful above all things, and desperately Avicked : who can know it ? I the Lord search the heart, I try the reins. Is. 63, 16. Doubtless Thou art our Father, though Abra- ham be ignorant of us, and Israel acknowledge us not: Thou, O Lord, art our Father, our Eedeemer : Thy name is from everlasting. Rev. 19, 10. 343. If the saints are not to be invoked^ what honors are to he shown to their relics f Their bones and other relics are to be decently buried and brought to their resting place in the b(/som of the earth, after the example of the saints of old. Gen. 15, 15. (Comp. Jer. 8, 1-2.) 344. Should we adore the images and statues of the saints ? Never; for it is heathen idolatry to worship wood, stone, and things which can neither see, nor OF PTIAYER, 141 hear, nor walk, nor help, and this is condemned throughout the whole Scriptures as an abomina- tion. Ps. 115, 3-8. (Wis. 13, 10. Bar. 6, 3-5.) 345. What should we ask of God in our prayers? Everything that tends to Grod’s glory and to our salvation, whether it be spiritual or corporeal gifts and blessings. Phil. 4, 6. Be careful for nothing ; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 146. What do you call spiritual gifts or blessings? Those which are necessary for the salvation of the soul and for the attainment of eternal life, such as forgiveness of sin, the grace of God, faith, righteousness, renewal, guidance of the Holy Spirit, steadfastness in faith, perseverance amid tribulation, &c. 347. What do you call corporeal gifts and blessings? Those which are necessary for our bodily wel- fare and for the preservation of this life, such as good health, riches, skill, wisdom, beauty, food, raiment, and other things innumerable. 348. Should both kinds of gifts and blessings be asked in the same manner? No; for the spiritual, because they are abso- lutely and unconditionally necessary for our right- eousness and salvation, should be asked of God without any exception or condition ; but the cor- poreal, because they are not absolutely necessary for our salvation, should be asked under a certain condition. Luke 11, 13. If ye then, being evil, know how to give good gifts unto your children : how much more shall your heavenly Father give the Holy Spirit to them that ask Him ? 142 OF PRAYER. Matt. 8, 2. Lord, if Thou wilt, Thou canst make me clean. Luke 22, 42. Father, if Thou be willing, remove this cup from me : nevertheless, not my will, but Thine, be done. Matt. 20, 20-22. 349. What is this condition f That God would be pleased to grant these gifts if they tend 1. To the praise of His divine glory, and 2. To the promotion of our salvation. 1 John 5, 14. This is the confidence that we have in Him, that if we ask any thing according to His will. He heareth us. 350. For whom should vje pray f For ourselves and all others, without distinction, whether they be friends or foes, pious or ungodly, in health or in sickness, but especially for them that are of the household of faith. 1 Tim. 2, 1-3. I exhort therefore, that, first of all, sup- plications, prayers, intercessions, and giving of thanks be made for all men : for kings, and for all that are in author- ity ; that we may lead a cpiiet and peaceable life in all god- liness and honesty. For this is good and acceptable in the sight of God our Saviour. (For all men.) Matt. 5, 44. (Qu. 58.) Luke 23, 34; Acts?, 59. f For foes.) Eph. 6, 18. (For the pious.) Ex. 32, 31-32; Is. 53, 12. (For the ungodly.) James 5, 14. (For the sick.) Matt. 19, 13. (For children.) 9, 37-38. (For the Church.) Jer. 29, 7. (For the public welfare.) 351. Should we pray also for the dead? By no means ; for we have in the Scriptures 1. No command for it, 2. No promise of being heard, and 3. No example of it. "" 352. But is this not refuted by 2 Maccah, 12, 43-46 ? Not at all; for the books of Maccabees are not canonical, or inspired by theiHoly Ghost, but apoc- ryphal; that is, they are- human books which w OF PRAYER. 143 must not be placed on an equality with the Holy Scriptures. 1 Thess. 5, 21. Prove all things; hold fast that which is good. 353. How should we pray ? 1. In the name of Christ ; John 16, 23. Verily, verily, 1 say nnto you. Whatsoever ye shall ask the Father in my name. He will give it you. 2. In true faith ; Matt. 21, 22. All things whatsoever ye shall ask in prayer, believing, ye shall receive. 3. W ithout doubting ; James 1, 5-7. 4. In spirit and in truth. John 4, 24. (Qu. 160. ) . * . Matt. 6, 7. When ye pray, use not vain repetitions, as the heathen do : for they think that they shall be heard for their much speaking. Matt. 15, 8. (Qu. 40.) 354. When do ive pray in Jesus’ name? When in our prayers we do not trust in our own righteousness op works, but only upon the merits and righteousness of Christ, the Mediator, and im- plore the mercy of God for His sake. Dan. 9, 18. We do not present our supplications before Thee for our righteousness, but for Thy great mercies.-. Luke 18, 13. Lord, be merciful to me a sinner. 355. Can the ungodly also pray in faith ? No ; as faith is the gift of the Holy Spirit, but the Holy Spirit does not dwell in a soul which is controlled and polluted by sin, he who would call upon the name of the Lord must depart from all unrighteousness. Ps. 66, 18. If I regard iniquity in my heart, the Lord will not hear me. Prov. 28, 9. He that turneth away his ear from hearing the law, even his prayer shall be abomination. Is. 1, 15-16 ; John 9, 31. 144 OF PRAYER, 356. W hen should we pray f Always; as often as necessity requires it in times of tribulation. 1 Thess. 5, 17. (Qu. 41.) Eph. 6, 18 ; Luke 18, 1-7. Is. 26, 16. Lord, in trouble have they visited Thee; they poured out a prayer when Thy chastening was upon them. Ps. 92, 2-3 ; 55, 17-18. (See- the morning and evening pray- ers, and the grace and thanks before and after meat in the Catechism.) 357. W here should we pray ? In all places, also in secret in the closet. 1 Tim. 2, 8. I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting. Matt. 6, 6. Thou, when thou prayest, enter into thy closet, ’and when thou hast shut thy door, pray to thy Fa- ther which is in secret; and thy Father which seeth in secret shall reward thee openly. V. 5 ; Gen. 24, 63 ; Dan. 6, 10; Jon. 2, 2; Matt. 14, 23; Acts 1, 14; 16, 25. 358. In what language should we pray publicly f Not in a foreign language, but in the vernacu- lar, which can be understood also by the unlearned and by the whole congregation, for the edification of the whole Church, as the Apostle expressly com- mands, 1 Cor. 14, L3-17. 3^. With ivhat gestures should we p'ay ? There are no particular gestures prescribed in the Scriptures, but this is left to the suggestion of each one’s devotion, according to the example of the saints. 1 Tim. 2, 8. (Qu. 357.) Ps. 141, 2; Ps. 95, 6; Eph. 3, 14; Gen. 18, 22; Luke 18, 13; 5, 12; Is. 38, 1-2. 360. Should we bend the knees in prayer in Jesus' namef Yes; 1. Because this posture is, in various places of the Scriptures, commended as appropriate to god- liness and pra^^er, and OF THE lord’s PRAYER PARTIGULARLY. 145 2. Because Paul expressly says that in the name of Jevsus every knee shall bow. Phil. 2, 10. (Qu. 25L) * 361. Is it right to uncover the head at the mention of Jesu^ mine f Why should this not be right? For it is an ex- ternal ceremony, by which we manifest in our ac- tion the internal devotion and reverence of our hearts towards our Redeemer, who bears this holy name. Judg. 3, 20; Nell. 8, 5. * 362. Are Christians at liberty to make the sign of the cross in prayer ? This is done, according to an ancient custom of the Church, for the purpose 1. Of calling to mind the cross and sufferings of Christ, and 2. Of attesting our faith in Christ crucified. When it is done to this end, Christians are free to observe this custom. But we must guard against the superstition which ascribes to this outward sign what is 'effected only by the death of Christ itself. OF THE lord’s PRAYER PARTICULARLY, AND OF ITS SEVERAL PARTS. 363. Repeat the Lord’s Prayer. Our Father., who art in heaven., Hallowed he Thy name; Thy kingdom come; Thy will he done on earth, as it is in heaven ; Give us this day our daily bread ; And forgive us our trespasses, as we forgive those ivho trespass against us ; And lead us not into temptation; But deliver us from evil; For Thine is the kingdom, and the poiver, and the glory, for ever and ever. Amen. 10 146 INTRODUCTION OF THE LORD^S PRAYER. S64. Of hmv many parts does the LcnxVs Prayer consist f Of three: 1. The introduction ; 2. The seven petitions ; 3. The conclusion. 365. What is the introduction ? Our Father^ who art in heaven. 366. W hat is meant by this introducticni f God would thereby affectionately encourage us to believe that He is truly our Father^ and that we are . His children indeedy so that we may call upm Him with all cheetjulness and confidenccy even as beloved children entreat their affectionate parent. o67. W ho is mmnt by the word Father ? By the term Father in this place is not meant the first person of the Holy Trinity, who has from eternity begotten the Son, of like substance with Himself, but the entire Holy Trinity, Father, Son, and Holy Spirit,^ who is the only true, one and triune God. Eph. 4, 6. (Qn. 298.) Mai. 2^ 10; Dent. 32, 6 ; Matt. 23, 9 ; Is. 9, 6. (Christ is the everlasting Father. ) 368. Why does the jn^ayet' begin with the wait'd father? That a child-like confidence in our heavenly Father might be awakened in us, by which we should be encouraged to call upon Him with stronger trust and to banish all doubt of being heard Luke 11,11-13; Ps. 103, 13. 369. Why do lee say our Faihet' f 1. Because all believers are brethren in Christ and have the same heavenly Father; and 2. Because, therefore, all should call upon this heavenly Father on behalf of each other. Matt. 23, 8. One is your Master, even Christ ; and all ye are brethren. James 5, 16. INTRODUCTION OF THE LORD’s PRAYER. 147 370. Why do we add: ^^who art in heaven^^ f Not because we suppose God to be confined to a certain place in heaven (1 Kin. 8, 27.), but 1. That we may not think of an earthly lord, but of the heavenly and almighty Lord, who is able to do exceeding abundantly above all that we ask or think (Eph. 8, 20.) ; 2. That our invocation may be made with the greater fervor of spirit ; 3. That those who pray may raise their hearts and thoughts to heaven. 371. W hat is the meaning of the words : ^^ivho art in heaven^^ f They indicate the heavenly, infinite and su- premely exalted majesty, might and power of God; so that the words : “Our Father, who art in heav- en,’^ would say : who art everywhere present, whose care extends over all things, and who hear- est prayer — Thou almighty Creator and Lord of all. Jer. 23, 23-4. (Qii. 160.) Ps. 115, 3. 372. How many petitions does the Lord’s Prayer contain? It contains seven. 373. What is the order and division of these petitions? They are divided into two classes, in the first of which we pray for the bestowal of good, in the other for the averting of evil. 374. In which petitions do we pray for the bestowal of good? In the first three petitions we pray for spiritual gifts ; namely, in the first for the sanctification of the Divine Name, in the second for the coming of God’s Kingdom, in the third for obedience in this Kingdom according to the will of God; in the fourth petition all bodily blessings are embraced in general in the words “daily bread.” 148 THE FIRST PETITION. 375. In vjhich do xoe pray for the averting of e/vilf In the three last ; namely, in the fifth for the averting of sin, in the sixth for the averting of temptations, in the seventh for the averting of evils of every kind. THE FIRST PETITION. 876. W kick is the first petition f Hallowed he Thy Name, 377. W hat is meant by this petition f The name of God is indeed holy in itself; hut we pray in this petition that it may he hallowed also by us. 378. How is this effected ? When the Word of God is taught in its truth and purity^ and we^ as the children of God^ lead holy liveSy in accordance with it; to this may our blessed Father in heaven help us ! But whoever teaches and lives otherwise than as God’s Word prescribes^ profanes the name of God among us; from this preserve uSy Heavenly Father ! 379. V/liat is to he imderstood by the name of God? (See Qu. 31.) 380. How is the name of God halloived, ? In two ways : 1. In general, when the Word of God is taught in its truth and purity ; John 17, 17. Sanctify them through Thy truth : Thy word is truth. 2. In particular, when every Christian, as a child of God, leads a holy life in accordance with it. Matt. 5, 16. (Q,u. 146.) 381. Does this lie in our power ? No ; therefore we pray that our Heavenly Father would graciously help us. 2 Cor. 3, 5. (Qu. 284.) Phil. 2, 13. (Qu. 286.) 4 THE SECOND PETITION. 149 382. How is the name of God profaned f Also in two ways : 1. By false doctrine, when a person teaches otherwise than as God’s Word prescribes; Ez. 22, 26. Her priests have violated my law, and have profaned mine holy things. 2. By ungodly and unholy life, when a person lives otherwise than as God’s Word prescribes. Ps. 50, 16-17. (Qu. 40.) Korn. 2, 23-24. (Qu. 390.) 383. How is this to be averted f We pray that our heavenly Father would gra- ciously preserve us from this evil. THE SECOND PETITION, 384. Which is the second petition f Thy kingdom come. 385. W hat is meant by this petition f The kingdom of God comes indeed of itself with- out our prayer ; hut we pray in this petition that it may come unto us also. 386. W hen is this effected f When our heavenly Father gives us His Holy Spirit^ so that by His grace we believe His holy Word^ and live a godly life here on earthy and in heavt^n forever. * 387. What is meant by the kingdom of God in this petition f Chiefly the kingdom of grace and of glory. Col. 1, 12-14. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light ; who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son : in whom we have redemption through His blood, even the forgiveness of sins. Luke 12, 32. Fear not, little flock ; for it is your FathePs good pleasure to give you the kingdom. 150 THE SECOND PETITION. 388. W hat is then our petition when we pxty that the kingdom of God may come to us f W e pray : 1. That our heavenly Father would, through the Gospel, gather to Himself a church among us; 2. That He would give us His Holy Spirit, by His grace to work in us regeneration, forgiveness of sin and faith ; so that we may a. Believe His holy Word, b. Live in true holiness here upon earth, and finally c. Attain everlasting glory in heaven. Ps. 119, 38. Stablish Thy word unto Thy servant, who is devoted to Thy fear. Kom. 14, 17-18. The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ, is accept- able to God, and approved of men. 2 Tim. 4, 18. (Qu. 244.) 389. IF hat therefore does this petition require of us f We should earnestly take heed that the king- dom of the devil be not strengthened by our unbe- lief or ungodly life, and exert ourselves to spread abroad the Word of God and to extend the Church of Christ, so that a constantly increasing number of souls may be converted to God and be saved. Rom. 2, 23-24. Thou that makest thy boast of the law, through breaking the law dishonorest thou God? For the name of God is blasphemed among the Gentiles, through you, as it is written. 1 Tim. 6, 1 ; Luke 11, 23. Luke 22, 32. When thou art converted, strengthen thy brethren. Ps. 51, 15. * ^ James 5, 19-20. Brethren, if any of you do err from the truth, and one convert him : let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. Is. 60, 1-6. (Conversion of the Gentiles.) THE THIRD PETITION. 151 THE THIRD PETITION. 390. Which is the third petition ? TJiy will he done on earthy as it is in heaven. 891. Whnt is meant by this petition $ The good and gracious will of God is done indeed witlioni onr grayer ; bid we pray in this petition that it may be done by us also. 392. When is this effected f When God frustrates and brings to nought every evil coumel and purpose.^ which would hinder us from hallowing the name of God^ and prevent His hingdom from coming to us^ such as the will of the devif of the world., and of our own flesh; and when he strength- ens us^ and keeps us steadfast in His Word and in the faith^ even unto our end. This is His gracious a7id good will. 893. W hat is meant by the will of God in this petition f His good, gracious will respecting our salvation, which is presented and revealed in the Gospel, ac- cording to which He would have all men to believe in Christ, to live a godly life, and to obtain eter- nal salvation. John 6, 40. (Qn, 325.) 1 Thess. 4, 3. (Q,u. 290.) John 3, 16 ; Ez. 33, 11 1 Tim. 2, 4 ; 2-Pet. 3, 9, (Qu. 180.) 394. What do we then pray for in this petition f We confess that we cannot, by our own powers, fulfill God’s good and gracious will, which is set before us in His Word, and therefore pray that He would give us grace that it may be done in our hearts also. Phil. 2, 13; Jer. 31, 18. (Qu. 286.) Ps. 51, 12. (Qu.86.) Ps. 143, 10. Teach me to do Thy will ; for Thou art my God : Thy vSpirit is good ; lead me into the land of upright- 152 THE THIRD PETITION. 395. W/ie7i IS the will of God done in our hearts f 1. When by the power of God we frustrate and bring to nought every evil counsel and purpose which is suggested by the devil, by the world, that is, by ungodly men, and by the wicked lusts of the flesh, in order to hinder us from hallowing the name of God and to prevent His kingdom from ' coming to us. 1 Pet. 5, 8; James 4, 7. (Qu. 194.) 1 John 2, 15-17. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. Gen. 4, 7. If thon doest well, shaft thou not be accepted? and if thou doest not well, sin lieth at the door: and unto thee shall be his desire, and thou shalt rule over him. 2. When God keeps us steadfast in His Word and in the faith unto the end of our lives. 1 Pet. 1, 5. (Qu. 291.) Phil. 1, 6. 3. When we show our faith by loving one an- other. John 13, 35. By this shall men know that ye are my dis- ciples, if ye have love one to another. Gal. 5, 6. (Qu. 185.) 4. When we humbly submit ourselves to His will in all things, and give thanks to God for the benefits received. Matt. 26, 39 ; Luke 9, 23 ; Col. 3, 17. 896. Why are the ivoi'ds added : ^^on earth, as it is in heaveid^ ^ To show that our will should^ be in harmony with that of the holy angels, so that as the angels with the greatest cheerfulness perform the will of our heavenl}^ Father in true holiness and purity, we should follow their example, live in holiness, THE FOURTH PETITION. 153 and perform the will of God on earth with cheer- ful hearts. Ps. 103, 21. Bless ye the Lord, all ye his hosts; ye min- isters of His that do His pleasure. THE FOUETH PETITION. 397. Which is the fourth pet ition f Give us this day our daily bread, 398. What is meant by this petition ? God gives indeed tvitJiout our prayer even to the wicked also their daily bread; but tve pray in this petition that He would make us sensible of His bene- fits,, ajid enable us to receive our daily bread uith thanksgiving, 399. is implied in the words: ^^our daily breadh^ ? All things that pertain to the ivants and the sup- port of this present life ; such as food, raiment, money, goods, house and land, and other property ; a believ- ing spouse and good children; trustworthy servants and faithfid magistrates ; favorable seasons ; peace and health; education and honor ; true friends, good neighbors, and the like, 400. Why do we mention only bread in our petition f That we may be reminded that we should not pray for great riches, luxuries or vanities, but merely for the necessary food and clothing. Prov. 30, 7-9. Two things have I required of Thee ; deny me them not before I die : Remove far from me vanity and lies ; give me neither poverty nor riches ; feed me with food convenient for me^ ; lest I be full, and deny Thee, and say, Who is the Lord ? or lest I be poor, and steal, and take the name of mv Hod in vain. 1 Tim. 6, 6-10. (Qu. 110.) John 6, 1-13. 154 THE FOURTH PETITION'. 401 . But ivhy is all that called bread which is necessary to sus^ tain this life f Because there are other gifts which are as nec- essary as bread. (See Qu. 399.) 402. Why do ive say OUR bread f 1. To remind us that we are to earn our bread by honest labor, and not in an unlawful manner to take others’ bread ; 2. To teach us that we are to pray, in Christian love, for the support of others. 2 Thess. 3, 10-12. (Qu. 93.) Is. 58, 7. (Qu. 79.) 403. Why do we say daily bread? This word, in the original Greek, means the ad- ditional bread which is necessary each day for the support of our lives. Matt. 6, 25. Is not the life more than meat, and the body than raiment? (Meat and raiment are something yet added.) 404. Why are the words this day added f Because we are not to be anxiously concerned about the morrow, but, having with the proper in- dustry performed the work of our calling, day by day commit the success of our labor to God. 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. Ps. 127, 1-2. Except the Lord build the house, they labor in vain that build it ; except the Lord keep the city, the watchman waketli but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows ; for so He giveth His beloved sleep. 405. Why do we pray that bread may be given to us f To testify that before God we ai;^ nothing but beggars, and that therefore all that we have is ow- ing not to our industry, but to the divine goodness of the supreme Giver of all good, according to Psalm 145, 15-16. (Qm 202.) THE FIFTH PETITION. 155 1 Cor. 4, 7. What hast thou that thou didst not receive? Kow if thou didst receive it, why dost thou glory, as if thou hadst not received it? Ps. 127, 1-2. (Qu. 404.) 406. But God gives all these things also to the ungodly who do not ask for them, why then is it necessary that we should pray to God for them f God does indeed give them also to the wicked who do not pray for them ; but we pray in this petition that He would make us sensible that we receive them from His bountifuPhand, so that they may be a blessing to us and we may use and enjoy them with thanksgiving. Matt. 5, 45. He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 1 Tim. 4, 3-5. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer. Ps. 128, 1-2. Blessed is every one that feareth the Lord, that walketh in His ways. For thou shalt eat the labor of thine hands : hap2)y shalt thou be, and it shall be well with thee. THE FIFTH PETITION. 407. Which is the fifth petition f And forgive us our trespasses^ as we forgive those who trespass against us. 408. What is meant by this petition f We pray in this petition that our heavenly Father would not regard our sins^ nor deny us our requests on account of t^em ; for we are not worthy of any thing for which we pray., and have not merited it ; hut 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. 156 THE FIFTH rETITI0N. boili heartily forgive^ and also readily do good to those ivho may injure or offend us, 409. W hat is here meant by the words : ^‘our trespasses^' f Our trespasses are all our sins ; all the internal emotions, the thoughts, the words and actions which are contrary to the divine law ; the sins of commission and of omission, by which we deserve temporal and eternal punishment. Matt. 18, 23-27. (Comp. Qu. 128 to 133.) 410. Why do we pray: forgive cs OUR trespasses, 0.7 id not rather : forgive me my trespasses f Because Christ desires that we should pray for each other, and therefore we should also- ask God to forgive our neighbor’s trespasses. James 5, 16. Confess your faults one to another, and pray one for another, that ye may be healed. Tlie efiectual fervent prayer of a righteous man availeth much. Luke 23, 34 ; Acts 7, 59 ; Gal. 6, 1-2. 411. What is required of us according to the fifth petition f We should seek refuge solely in the mercy of God, and ask Him for the gracious forgiveness of sins, which has been acquired for us by the merits of Christ, beseeching Him that He would of His grace and goodness pardon and forgive all. Ps. 130, 3-4. (Qu. 305.) Mich a 7, 18-19. 412. When should we pray for the forgiveness Of sin f Daily, yea constantly, because we daily commit much sin and deserve chastisement alone. Ps. 32, 5-6. I acknowledged my sin unto Thee, and mine iniquity have I not hid. I said, I will confess my trans- gressions unto the Lord ; and Thou forgavest the iniquity of my Sin. Selah. For this shall every one that is godly pray unto Thee in a time when Thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. (See the passages at Qu, 126.) • THE SIXTH PETITIOX. 157 Ps. 19, 12. Who can understand his errors? cleanse Thou me from secret faults. *'413. W hy are the words added : we forgive those who trespass against us’’ f Christ would teach us that if we would receive the gracious forgiveness of our sins we must, on our part, both heartily forgive and readily do good to those who have injured us, and that, if this is not done, we must not expect that ,God will gra- ciously forgive us. Matt. 5, 23-26. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, while thou art in the way with him ; lest at any lime the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee. Thou shalt by no means come out thence, till thou hast I'/aid the uttermost farthing. Matt. 18, 28-35 ; Luke 6, 36-38. * 414. Is then our forgiveness the cause of the divine forgiveness f no means; for the divine forgiveness pre- cedes ours, and ]*ests alone upon the gracious mer- its of the Son of God ; therefore our forgiveness cannot be the efficient cause of the divine forgive- ness and cannot merit it ; ours, on the contrary, is an effect of God’s, because no one can forgive his neighbor unless he believes that God has for- given him. Luke7,47. To whom little is forgiven, the sameloveth little. Ps. 119, 32. I will run the way of Thy commandments, when Thou shalt enlarge my^heart. 130, 3-4. (Qu. 305.) 1 John 4, 11. 19 ; 3, 14. THE SIXTH PETITION. 415. Whkdi is the sixth petition f And lead us not into temptation. 158 THE SIXTH PETITION. 416. 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 oivn flesh may not deceive us, nor lead us into error and unbelief, despair, and other great and shameful sins; fund that, though ive may he thus tempted, we may nevertheless finally prevail and gain the victory, 417. What do you understand by the word temptation in this petition ? Not the temptation which is a trial designed to lead us to the good, and which comes alone from God ; for the saints rather pray to God that they may be thus proved ; but the temptation which is designed to lead us to the evil and which comes from Satan, who applies it in every possible man- ner and is therefore especially called the tempter. Matt. 4, 3. Gen. 22, 1-2; John 6, 5-6. Ps. 139, 23-24. Search me, O God, and know my heart ; try me, and know my thoughts : and see if there be any wicked way in me, and lead me in the way everlasting. * 418. Does God then not tempt us also to the evil? ^‘Let no man say, when he is tempted, I am tempted of God : for God cannot be tempted with evil, neither tempteth He any man ; but every man is tempted, when he is drawn away of his own lust, and enticed.” James 1, 13-14. 419. Why then do we here pray that God would not head us into temptation ? The words, ‘dead us not into temptation,” do not signify an activity of God, by which he co-op- erates unto the evil, but, after the manner of the Hebrew language, merely a permission. The sense is therefore this : Do not permit us to be led into temptation. THE SIXTH PETITION. 150 420. In what manner does the devil tempt us f By evil suggestions and incitements to sin, and, when sin has been committed, to despair. John 13, 2. Comp. Matt. 27, 3-5 ; 1 Chron. 22, 1. 1 Pet. 5, 8 ; James 4, 7. (Qu. 194.) 421. Hoiv does the world tempt us f 1. By incitement and enticement, through its evil examples, offenses and sinful habits ; 2. By force, through its threats, persecutions, and manifold tribulations. Matt. 18, 6-7. Whoso shall offend one of these little ones which believe in me, it were better for him that a mill- stone were hanged about his neck, and that he were drowned in the depth of the sea. Wo unto the world because of of- fences ! for it must needs be that offenses come ; but wo to. that man by whom the offense cometh ! Prov. 1, 10.(Qu.88.) James 4, 4. Know ye not that the friendship of the world is enmity with God ? \\diosoever therefore will be a friend of the world is the enemy of God. John 15, 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 hat- eth you. Matt. 26, 69, &c. 422. Hoiv does our flesh and blood tempt us f . By internal evil motions and lusts of the heart. James 1, 13-14. (Qu. 418.)’ 423. To what end are we tempted by our flesh, by the world, and by Satan f That they may deceive us and lead us away from the true faith into error and unbelief, despair, and other great and shameful sins. 424. How can ive and should ive resist these temptations f We pray in this petition that our Heavenly Father would guard and preserve us from such evil temptations, and that, though they may beset us, He would protect us by His grace, that we may 160 THE SEVENTH PETITION. not be overcome by the temptations and sugges- tions of Satan, but resist them by the power of the Holy Spirit, and finally prevail and gain the vic- tory. Eph. 6, 10-17 ; 1 Pet. 5, 8; James 4, 7. (Qu. 194.) THE SEVENTH PETITION. 425. Which is the seventh petition? But deliver us from evil, 426. What is meant hy this petitio7i? We pray in this petition^ as in a summary^ that our Heavenly Father would deliver us from all man- ner of evil and suffering^ whether it affect the body or the soid^ property or character,, and at last^ when the hour of death shall arrive^ grant us a happy eyid, and graciously take us from this ivorld of sorrow to Him- self in heaven, 427. What is meant hy ^^eviV’ in this place ? Everything that hurts, us and injures us, in body or soul, property or character, temporally or eter- nally. 428. What is the evil affecting the body ? Sickness, infirmity, pain, hunger, ivant, and every other burden that afflicts the body. Rom. 8, 35. 429. What is the evil affecting the soul? Every thing that injures the soul, such as the malice of the devil, sin, an evil conscience, unbe- lief, impenitence, melancholy, despair, and eternal damnation. 430. What is the evil affecting property? All injury that is done to our temporal posses- sions by fire, vfater, storms, conjuration, robbery, theft, &c. THE SEVENTH PETITION. 161 431 . W lied is the evil affecting character? Lies, slander, evil reports and suspicion, by wliich we are brought into contempt and disgrace. 432. W hat do we pray /o?’ then in this petition ? 1. That our Heavenly Father would deliver us from all manner of evil, whether it affect the body or soul, property or character ; Job 5, 10. He shall deliver thee in six troubles : yea, in seven there shall no evil touch thee. Ps. 01, 14-16. Because he hath set his love upon me, therefore will I deliver him : I will set him on high, because he hath known my name. He shall call upon me, and I will answer him : I will be with him in trouble ; I will deliver him, and honor him. With long life will I satisfy him, and show him my salvation. 2. That finally when, according to His paternal good pleasure, the hour of death which He has appointed shall arrive. He would preserve us in the true faith and grant us a happy end ; Luke 2, 29-32. Lord, now lettest Thou Thy servant de- part in peace, according to Thy word : for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people ; a light to lighten the Gentiles, and the glory of Thy people Israel. Kom. 7, 24. O wretched man that I am! who shall deliver me from the body of this death. 2 Cor. 5, 8 ; Phil. 1, 23-24; 1 Kin. 19, 4. 3. That in His grace, goodness, and mercy, He would take us from this world of sorrow to Him- self in heaven. Acts 14, 22. We must through much tribulation enter into the kingdom of heaven. 2 Tim. 4, 18. (Qu. 244.) 433. W hy do we not pray ^^deliver me” instead of ^^deliver US from evil Because a true Christian is concerned as well for the sufferings of others as for his own. 1 Cor. 12, 26. Whether one mem her suffer, all the members 11 1G2 THE CONCLUSION. suffer with it; or one member be honored, all the members rejoice with it. Eom. 12, 15; Gen. 4, 9. THE CONCLUSION. 434. What is the conclusion of the Lord^s Prayer f For Thine is the hingdom^ and the power ^ and the glory ^ for ever and ever. Amen. 435. Why did Luther omit the explanation of these words in his Catechism ? 1. Because this is included in the general ex- planation of the word Amen ; 2. Because these words are also omitted in Luke llj 2-4. 436. W hat is meant by this conclusion f It is a thanksgiving annexed to our petitions, in which we offer thanks to God as if we had already obtained our requests^ and confirm and preserve our confidence that He will and can grant us what we ask. 437. What is the praise which give io God in these tvordsf 1. Thine is the hingdomy we say ; that is : Thou art our Lord and King, therefore Thou wilt not withhold from us Thy help, grace, and blessing ; 2. Thine is power ; that is; Thou canst do all things, and it is easy for Thee to grant our pe- titions ; 3. Thine is the glory; that is : Thou wilt hear us, and wilt be praised and gloriously exalted by us. 438. What is meant by the tvord Amen f That I should be assured that such petitions are acceptable to our Heavenly Father y and are heard by Him ; for He Himself has commanded us to pray in this manner y and has promised that He will hear us. Ameny Ameny that iSy Yeay yeay it shall be so. THE CONCLUSION. 163 439. Why then does the Lord^s Prayer end with the- word Amen f That I should be assured that such petitions are acceptable to our Heavenly Father, and are heard by Him. 2 Cor. 1, 20. 440. Whence can you with certainty infer that these petitions are acceptable to God f Because He Himself has commanded us to pray in this manner, Matt. 6, 9 ; Luke 11, 2. 441. Whence can you f dr ther with certainty conclude that your petition are heard by God f Because He has promised with an oath that He will hear us. Is. 16, 23. (Qu. 353.) Ps. 50, 15. (Qu. 41.) John 14, 13. 442. Poes then God always hear our prayers f Yes, He hears us always when we pray accord- ing to His will. 1 John 5, 14. (Qu. 349.) IVIark 11, 24. What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them. Is. 65, 24. It shall come to pass that before they call, I will answer ; and while they are yet speaking I will hear. Matt. 18, 19. If two of you shall agree on earth, as touch- ing any thing that they shall ask, it shall be done for them of my Father which is in heaven. James 5, 16-18. The effectual fervent prayer of a right- eous man availeth much. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain ; and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. Matt. 7, 7-8. Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you ; for every one that asketh receiveth ; and he that seeketh find- eth ; and to him that knocketh it shall be opened. Ps. 145, 18-19. 164 THE CONCLUSION. * 443. Shall we then receive everything, without distinction, that we ask in Christ’s name f As regards spiritual gifts, which are necessary for our salvation, God hears our prayers always ; but as regards temporal things. He does indeed hear us always also, if not according to our will, still according to His will and our need^ as Augus- tine says. * 444. Why does God often long delay His help 9 He thus proves our patience and perseverance in faith, fans the flame of our devotion by His tarrying, reminds us of our disobedience, ^as we also frequently let Him call us long and in vain, and makes His gifts, which we receive after long delay, so much the more acceptable. Rom. 12, 12. Rejoicing in hope, patient in tribulation, continuing instant in prayer. Lam. 3, 26. 31-33. It is good that a man should both hope and quietly wait for the salvation of the Lord. For the Lord will not cast off for ever : but though He cause gx’ief, yet will He have compassion according to the multi- tude of His mercies. For He doth not afflict willingly, nor grieve the children of men. Is. 54, 7-8. For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment ; but with everlast- ing kindness will I have mercy on thee, saith the Lord thy Redeemer. Ps. 27, 14. *445. What purpose, finally, shall the Lord’s Prayer serve for us? To teach us that we can obtain those things which are needed for the preservation of our temporal life, and for the attainment of life eter- nal, only from God, and that we should therefore ask and receive these things Avith believing hearts. HOLY BAPTISM. 165 PART IV. HOLY BAPTISM. 446. What forms the fourth part of the Catechism f The sacrament of Holy Baptism. OF THE SACRAMENTS IN GENERAL. 447. W hat is a sacrament ? A sacrament is a sacred act, ordained of God, in which heavenly things are communicated by cer- tain external means, through which the gracious promise of the Gospel is offered, conveyed, and sealedsito men. 448. Who instituted the sacraments f God alone ; for He only can bestow and confirm the grace, of which the sacraments are the means and seals. 449. Of ivhat does a sacrament .consist f The earthly thing gf which a sacrament consists is an external element or sign, which is designated by a certain word of the institution. The heavenly thing of which it consists is that which, according to the words of the institution, is offered and com- municated, under the external sign. 450. What makes it a sacrament? The solemn and correct administration accord- ing to the institution of God. * 451. Is not faith also necessary to this end? No ; faith does not belong to the essence and to the integrity of the sacrament, but to its salutary use^ object and benefit^ which consists in the appro- priation and sealing of the gracious promise of the forgiveness of sins. Kom. 3, 3. For what if some did not believe? shall their unbelief make the faith of God without effect ? 166 OF THE SACK AMENTS IN GENERAL. 452. W hat are the ends for tuhich the holy sacraments are^ instituted f They are principally the two folloAving: 1. They are designed to be instruments or means, by which the divine promise of the gracious for- giveness of sin, of righteousness, and of eternal salvation is offered, communicated and applied ; Tit. 3, 5. Not by works of righteousness which we have done, but according to His mercy He saved us, by the wash- ing of regeneration, and renewing of the Holy Ghost. 2. They are designed to be seals, testimonies, and, as it were, pledges for our faith in the divine promises. ^ Kom. 4, 11. He received the sign of circumcision, a seal of the righteousness of the faith which he had. 1 John 5, 8. There are three that bear witness in earth, the Spirit, and the water, and the blood : and these three agree in one. (The Word, Baptism, and the Lord’s Supper.) 453. Who are those^ to luhom God, through the holy sacraments, offers, applies, and seals the gracious promises of the Gospel f They are offered through them to all who use the sacraments, but they are applied and sealed through them only to believers. Luke 7, 30, The Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. (Offer.) Mark 16, 16. (Qu. 324.) (Application.) '^^54. Have the sacraments any other ends of secondary import? Yes ; they are 1. External marks, by which the people of God are distinguished from others; Kom. 4, 11. (Qu. 452. ) 2. Certain pledges, as it were, by which we de- vote ourselves to God and are received into the company of His people ; 1 Pet. 3, 21. (Qu. 482.) OF THE SACHAMENTS IN GENERAL. 167 3. Symbols of certain spiritual virtues, of love, unity, &c. Kom. 6, 4 ; 1 Cor, 10, 17 ; Jer. 4, 4. 4. Finally, a certain bond of the assembly for public worship. 1 Cor. 11, 20. 455, How many hinds of sacraments are there f Two : sacraments of the Old, and sacraments of the New Testament, 456. How many sacraments are there of the Old Testament ? Two : circumcision and the passover, or the paschal lamb. Gen. 17 ; Ex. 12. * 457. Wherein do the sacraments of the Old and of the New Testament agree f , 1. In regard to the Author j who is God ; Gen. 17, 1. 2. In regard to their coustituent parts^ which are two, tl^ word and the external sign ; Gen. 17, 7711. 3. In regard to the general object^ which is the confirmation and sealing of divine grace ; Eom. 4, 11. (Qu. 452.) 4. In regard to the effects^ such as the forgive- ness of sins, justification, regeneration, and other spiritual gifts, which God communicates through them, as efiicacious means, to those who use them. 458. Wherem do they differ? They differ as the type does from the reality, the shadow from the body, the figure from the substance. Col. 2, 16-17. (Qu. 45.) Heb. 10, 1 ; 8, 5; Col. 2, 11-12; 1 Cor. 5, 7. 459. How many sacraments are there of the New Testament f Two : Baptism and the Holy Supper. 1 John 5, 8. (Qu. 452.) 1 Cor. 12, 13; John 19, 34. 168 OF HOLY BAPTISlVh OF HOLY BAPTISM. I. 460. What is Baptism ? Baptism is not simply water j hut it is the water comprehended in God's command and connected with God's Word. 461. Why is it not dmply water f Because it has a far greater efficacy than com- mon water, and is connected with God^s Word and comprehends heavenly things. 462. In what imys is the Woi'd of God in Bapfisnt f ^ In two ways : first, there is the word of com- mand and institution ; secondly, there is the word of promise. 463. What is that command and word of Godf It is that which our Lord Jesus Ohrist spake^ a» it is recorded in the last chapter of Matthe^^ verse 19: Go ye thei'efore and teach all nations^ baptizing them in the name of the Father y and of the Son^ and of the Holy Ghost. 464. Who instituted Holy Baptism ? God Himself; for John did not baptize of his ov/n accord, but by the command of God. Luke 3, 2-3; 7, 30; John 1, 33; Matt. 21, 25; 28, 19. 465. Who should administer Baptism f Ordinarily all legitimately called ministers of the Church, to whom the authority to baptize has been committed by certain command. 1 Cor. 4, 1. Let a man so account of us, as of the minis- ters of Christ, and stewards of the mysteries of God. OF HOLY BAPTISM. 169 * 466. But is it not allowable for a private person^ male or female^ to administer Baptism f Yes, if the words of institution are correctly used ; but only in cases of extreme necessity. Ex. 4, 25 ; 1 Pet. 2, 9. (Qu. 288.) 467. Is that also a true and salutary Baptism which is ad- ministered by an ungodly pastor f Certainly; for as the power and efficacy of the sacraments in general do not depend upon faith, nor on the piety of the minister, but alone upon the institution, promise, authority and faithfulness of God, the same holds good also of Holy Baptism. Matt. 23, 2-3. The scribes and the Pharisees sit in Mo- ses’ seat. All therefore whatsoever they bid you observe, that observe and do : but do not ye after their works : for they say, and do not. Kom. 3, 3. (Qu. 451.) 468. Of ivhat does Holy Baptism consist ? The earthly element of Avhich it consists is water, true and natural water, as God has appointed it for this sacrament. John 1, 31 ; 3, 5. 23 ; Eph. 5, 26. The heavenly element is the Holy Trinity, God the Father, Son, and Holy Spirit, in whose name Holy Baptism is ttfdministered. Matt. 28, 19. (Qu. 2. ) 469. What constitutes it a Baptism? The immersion of a person in water, or the sprinkling or pouring of water upon a person in the name of the" Father, the Son, and the Holy Spirit. * 470. Is it then indifferent whether Baptism be administered by immersion, by sprinkling, or by pouring ? Yes, perfectly indifferent ; for the Greek word baptizein, which is translated baptize, signifies 170 OF HOLY BAPTISM. every kind of washing, whether it is performed by dipping into the water, or by sprinkling or pour- ing water. Mark 7, 4. And when they (the Pharisees) come from market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, and brazen vessels, and tables. (In the original Greek it reads : ‘‘baptizing of cups,” &c.) Acts 22, 16. Arise, and be baptized, and wash away thy sins. Matt. 3, 11. He shall baptize you with the Holy Ghost, and with fire. (Comp. Acts 2, 16-17. This is that which was spoken by the prophet Joel. And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh. Tit. 3, 5-6. (Qu. 478.) 1 Cor. 10, 2. (Pouring.) Heb.. 10, 22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Spriiik- ling.) 471. How must this dipping or pouring he performed? ' This belongs to the matters which are entirely free ; it is therefore indifferent whether the water be applied to the forehead, to the breast, or to the whole body,, or w^hether it is applied once, twice, or thrice ; for in this regard the Holy Scriptures give us neither a command nor ^ example. 472. But is it alloivable to change the words: ^^In the name of the Father, and of the Son, and of the Holy GhosF f By no means ; because in these words 1. Christ Himself has prescribed the form and manner of Baptism ; 2. Because express mention is ‘made of three Persons ; and 3. Because in them the presence, confession, and invocation of the whole Trinity is confirmed. 473. But it is not said in Acts 19, 5. : They were baptized in the name of the Lord Jesus f This does not describe the form of Baptism, but OF HOLY BAPTISM. 171 merely designates the efficient cause, namely Christ, who instituted Baptism, and its efficacy and design, inasmuch as it derives its power and efficacy from Christ, and is administered at His command and in His name. Comp. Acts 2, 38. 474. What is meant hy baptizing in the name of the Father ^ and of the Son, and of the Holy Spirit f It means : to sprinkle or pour water upon the person to be baptized, or to immerse him in water, for the forgiveness of sins, at the command and with the invocation of the Holy Trinity. John 4, 1-2. 475. What is the end for which Holy Baptism was instituted f That we might be rendered more certain by it that God has adopted us as His children, and will in all things show us His paternal love. Gal. 3, 26-27. (Qu. 479.) II. 476. What gifts or benefits does Baptism confer^ It worketh forgiveness of sin, delivers from death and the devil, and confers everlasting salvation on all who believe ; as tJhe word and ipromise of God declare. What are such words and pkomises of Godf Those which our Lord Jesus Christ spake, as they are recorded in the last chapter of Mark : He that helieveth, and is baptized, shall be saved ; but he that believeth not, shall be damned, III. 478. How can water produce such great effects f It is not the water indeed that produces these effects, hut the Word of God which accompanies and is eon- nected ivitli the ivater, and our faith, which relies on 172 OF HOLY BAPTISM. the Word of God connected with the water. For the water., without the Word of God., is simply rooter and no Baptism. But ivhen connected mith the Word of God., it is a Baptism^ that isj a gracious water of life and a ^‘washing of regeneration^^ in the Holy Ghost; as St. Paul says to Titus^ in the third chapter : Ac- cording to His mercy the Lord saved us^ by the wash- ing of regeneration^ and renewing of the Holy Ghost; which He shed on us abundantly through Jems Christ our Saviour: that being just'fed by His grace., we .should be made heirs according to the hope of eternal life. This is a faithful saying. 479. IIoiv does Baptism work forgiveness of sins f Because in Baptism we put on Christ, all our sins, both inherited and actual, are covered by His righteousness and washed away with His blood. Gal. 3, 26-27. 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. 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. 22, 16. (Qu. 470.) Zech. 13, 1. 480. How dbes it deliver from sinf Because it takes away the sting of death and unites with Christ Jesus, so that temporal death cannot harm a baptized Christian, and eternal death (or damnation) can have no power over him, but he lives in Christ and Christ in him, and temporal death is to him only the entrance into eternal life. 1 Cor. 15, 55-57. O^eath, where is thy sting? O grave, where is thy victory ? The sting of death is sin ; and the strength of sin is the law. But thanks be to God, which giveth us the victory, through our Lord Jesus Christ. • 481. How does Baptism deliver from the devil f Because we are removed by it from the kingdom OF HOLY BAPTISM. 173 of tlie devil and transferred into the kingdom of the Son of God, and receive faith and the forgive- ness of sins, so that the devil no longer has a claim upon us, and, in the power of the baptismal cove- nant, we can defend ourselves against him and vigorously resist his temptations. Col. 1, 12-14. (Qu. 387.) 1 John 4, 4 ; 5, 4. 482. How does Bciptism give everlasting salvation? By making us children of God it also renders us heirs of eternal salvation, whose full possession a baptized Christian may confidently hope. 1 Pet. 3, 20-21. The long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved by water. The like figure whereunto, even baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the sesurrection of Jesus Christ. Gal. 3, 26-27. (Qu. 479.) Pom. 8, 17. Tit. 3, 5. (Qu. 478.) * 483. Is Baptism then not a mere sign of regeneration and renewing ? Not at all ; for Baptism is expressly called in the Scriptures a washing of regeneration and re- newing of the Holy Ghost, by which men are re- generated and purified from sin, put on Christ, and are saved. Tit. 3, 5. (Qu. 478.) John 3, 5. (Qu. 132.) Eph. 5, 26. (Qu. 295.) Gal. 3, 27. fQu. 479.J 1 Pet. 3, 21. (Qu. 482.) 484. But does not the Holy Ghost loorh regeneration ? Certainly; Baptism is only the instrument and means, through which the Holy Spirit works and accomplishes regeneration in the baptized. 485. How is Baptism also a washing of renewing in the Holy Ghost. Because the Holy Ghost is not idle, but active, 174 OF HOLY BAPTISM. in the baptized Christian, enlightens his under- standing, moves Jiis will to all good, and gives him power to live as a child of God, to resist his inborn evil lusts, and to be renewed more and more as a new creature after the image of God. Kom. 8, 14. As many as are led by the Spirit of God, they are the sons of God. 2 Cor. 5, 17 ; Gal. 5, 16-18. 486. Whence does baptismcd ivater derive such power and effi- cacy ? From the Word^ command and promise of God, which, on the part of man, is apprehended and appropriated hj faith, Eph. 5, 26. (Qu. 295.) Gal. 3, 26-27. (Qu. 479.) * 487. Are all baptized persons equally regenerated f No ; for Ave must here make a distinction be- tween children and adults. All children^ indeed, who are baptized according to the institution of Christ, are regenerated ; not all adults^ however, but only those who believe and do not resist the operation of the Holy Ghost. Mark 10, 14. (Qu. 500.) Mark 16, 16. (Qu. 324.) 488. Will all those be damned who are not baptized? If any person despised Baptism, and thus Avan- tonly deprived himself of the ordinary means of salvation, such contempt Avould undoubtedly bring damnation upon him. But the children born in the Church, who, being early overtaken by death, are deprived of Baptism Avithout their fault, are not on that account to be regarded as lost ; for it is the purpose of God, Avho has not bound Himself, but us, to- the use of the ordinary means, to bestow faith upon them immediately. Therefore Christ does not say : He that believe th not and is not bap- tized shall be damned, but only : He that helieveth not. or HOLY BAPTISM. 175 Luke 7, 30. (Contempt of Baptism. ) Gen. 17, 12. (Accordingly the uncircumcised children were even ordinarily saved, if they died before the eighth Luke 23, 43. (The thief dying unbaptized was saved.) Ez. 18, 20. (Qu. 123.) Gen. 17, 489. But may a 'person 'who has fallen after his Baptism^ de- rive comfort from his baptismal covenant f Certainly ; for although on his part he violates the baptismal covenant and subjects himself to the displeasure of God, on God’s part the covenant remains unbroken, wherefore God will receive him into favor again as often as he repents. Is. 54, 10. The mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee. 2 Tim. 2, 13. If we believe not, yet he abideth faithful ; He cannot deny Himself. Kom. 11, 29. (Baptism is there- fore not to be repeated.) IV. 490. What does such baptizing with water signify ? It signifies that the old Adam in us is to be droivned and destroyed by daily sorrow and repentance^ to- gether with all sins and evil lusts; and that again the new man should dailij come forth and rise^ that shall live in the presence of God in righteousness and yurity forever, 491. Where is it so written ? St, Paul^ in the JEpistle to the Romans^ chapter 6, says: We are buried with Christ by Baptism into His death ; that like as He was raised up from the dead^ by the glory of the Father ^ even so we also should walk in neivness oflife,^’ 492. W hat is meant by the ‘^old Adorn” ? All sins and evil lusts, which are entailed upon 176 OF HOLY BAPTISM. lis by the fall of Adam and which we have inher- ited from our parents. . Eph. 4, 22. Put off, concerning the former conversation, the old man, which is gorrupt according to the deceitful lusts. 493. How is this old Adam drowned in us ? By daily sorrow and repentance, in which we resist the evil desires, suppress them, and prevent them from breaking out in actual sins. 494. What is meant by the ^‘neiu man^^ f The person regenerated by the Holy Ghost, who lives in righteousness and purity, that is, who lives in true faith and unfeigned holiness before God forever. Eph, 4, 24 ; Col. 3, 10. (Qu. 197.) 495. Of what vow should we as baptized persons be always mind- fid? Of our baptismal vow, in which we have re- nourused the devil and all his works, and have prom- ised to serve God alone as our Father and Lord. IPet. 3, 21. (Qu. 482.) 2 Cor. 5, 15. ' (Qu. 255.) 496. Who are to be baptized? ' Only living persons ; for 1. These ^lone God commanded to be baptized. Matt. 28, 19 : “Go ye and teach all nations” (that is, all men without^exception,) “baptizing them,” &c.; 2. To them alone belong the promise, the de- sign, and the efficacy of Baptism, namely regene- ration, adoption, renewing; 3. Of these alone we read that they were bap- tized by the apostles. 497. But are all to be baptized without distinction ? No ; according to the example of the apostles a difference must be made between adults and chil- dren. OF HOLY BAPTISM. 177 498. What do you hold iolth regard to the baptism of adults f I hold that not all should be baptized, but only such adults, whether male or female, as have been previously instructed in the elenj^nts of the Chris- tian religion and faith, because Christ says : — ‘‘Preach the Gospel to every creature. He that believetlt and is baptized shall be saved/’ Mark 16, 15-16. * 499. W hat do you hold with' regard to the baptism of children f I hold that a difference should be made between the children of unbelievers, who are born outside of the Church, and the children of Christians, who are born within the Church, and that the latter should be baptized while the former should not.* 1 Cor. 5, 12, Gen. ]7, 7; Acts 2, 39. * 500. W hat proofs have you that children should be baptized f The proofs are these : 1. Because the command of Christ to baptize the nations is universal ; Matt. 28, 19. Go ye, and teach all nations, baptizing them, &c. (Qn. 2.) 2. Because children are flesh born of flesh ; it is therefore necessary for them to be born again of w^ater and the Spirit, that they may enter into the kingdom of God. John 3, 5-6. (Qu. 132.) 3. Because the covenant of grace and promise of the kingdom of heaven belongs to children ; therefore the seal of the covenant and of the prom- ise, which is Baptism^ must belong to them also ; Gen. 17, 7 ; Acts 2, 39. Mark 10, 14. Suffer the little children to come unto me, and forbid them not : for of such is the kingdom of God. 12 178 OF HOLY BAPTISM. 4. Because Baptism in the New Testament has taken the place of circumcision ; but circumcision in the Old Testament took place in children on the eighth day : therefore Baptism must be admin- istered to them aTso ; - Col. 2, 11-12. Ye are circumcised with the circumcision made without hands, in putting otF the body of the sins of the flesh by the circumcision of Christ : buried with Him in Baptism. 5. Because Baptism is a treasure which be- longs to the whole Church, and is necessary, ap- plicable, and serviceable to children; therefore it dare not be denied to them ; Eph. 5, 25-26. (Qu. 295.) 6. Because the benefits of Christ must be im- parted to children, since He came to save them as well as others ; but this impartation to children can take place in the New Testament by no other means than Baptism ; Matt. 18, 10-11. Take heed that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven. For the Son of Man is come to save that which was lost. 7. Because we read that the apostles baptized whole households and families, and therefore must have baptized children also ; Acts 16, 15'. 33 ; 1 Cor. 1, 16. 8. Because, finally. Infant Baptism was a cus- tom in the Church, ever since the times of the apostles. 501. But does not Christ say: teach all nations and bap- tize them f In the Old Testament children were first circum- cised and a^fterwards instructed in the law, why should not our children in the New Testament OF HOLY BAPTISM. 179 receive the same treatment ? Besides, Christ did not say : Teach firsts then baptize. Comp. Qu. 2.^ 502. But does not faith belong to the salutary use of Baptism ? Yes ; but on this account children should be baptized, that through Baptism, as the ordinary means, faith may be wrought and at the same time sealed in them by the power of the Holy Ghost, by which Baptism then becomes salutary. * 503. Can children believe f Yes ; for 1. Christ expressly speaks of the ^dittle ones which believe in me,’’ Matt. 18, 6 ; 2. The Lord says : ^^Of such is the kingdom of heaven,” Mark 10, 14 ; whence it follows that they must have faith, since without this no one can please God and be saved ; Heb. 11, 6. Without faith it is impossible to please God. John 3, 18. 3. They are regenerated and justified, John 3, 5 ; therefore they must have faith, because it is written : The just shall live by faith. Bom. 1, 17 ; 4. Ordinarily faith is given indeed through the Word^ but by the visible word, which is Baptism and the Lord’s Supper, as well as by the audible, Luke 1, 15. 44. 504. With what ceremonies should Baptism be administered f With such as are indicated by the words of in- stitution, or by other testimonies of Holy Scrip- ture, as : prayer, thanksgiving, and admonitions respecting Baptism and its salutary fruits. * 505. Is it right, among other baptismal usages, to select sponsors at the Baptism of children ? This ancient custom is properly retained : 180 THE OFFICE OF THE KEYS AND CONFESSION. 1. That the sponsors may devoutly pray for -baptized children ; Matt. 8, 5, &c. 2. That they may be witnesses of the Baptism received ; Matt. 18, 16. That in the mouth of two or three wit- nesses every word may be established. 3. That they may give Christian names to the baptized ; Luke 1, 59-63. 4. That the}^, as well as the parents, may in- struct them in faith and the fear of God. 506. Where should Baptism he administered f Ordinarily only in the public assembly of the Church ; but in cases of necessity it may be ad- ministered also in other places. 1 Cor. 14, 40. Let all things be done decently and in order. * 507. At what time or hour shotdd Baptism be administered? Christians are at liberty to administer Baptism at any time, on any day, or at any hour ; l^ut care should be taken in this, as in other indifferent mat- ters, that all things are done decently and in order. PART THE OFFICE OF THE KEYS AND CONFESSION. 508. Of ivhat does the fifth part treat ? Of the office of the keys and of confession. 509. What is the office of the keys ? The office of the hejjs is the particular poiuer ivhioh Christ has given to His Church on eartffi to forgive the sins of penitent sinners^ but to retain the sim of the impenitent so long as iJtey do not repent. THE OFFICE OF THE KEYS. 181 510. What accordingly is the power of the Jceys? It is twofold : 1. The one is called the releasing key, which absolves from sin and opens heaven, hence the absolution^ or declaration of release ; 2. The other is called the binding key, which retains sins and closes heaven against those who are in the bonds of sin, hence the excommunication or expulsion. Matt. 16, 19. I will give unto thee the keys of the king- dom of heaven : and whatsoever thou shall bind on earth, shall be hound in heaven ; and whatsoever thou shalt loose on earth, shall be loosed in heaven. 511. Why is the office of the keys called the peculiar power of the Chureh? Because outside of the Christian Church, or of Christendom, where there is no Grospel, there is also no forgiveness of sins. Eph. 2, 11-12. Remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh, made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. Deut. 4, 7 ; Ps. 147, 20. Acts 4, 12. (Qu. 211.) John 14, 6. I am the way, the truth, and the life; no man cometh unto the Father, but by me. 512. Are then these keys not given to some one person only? No ; ^ Ve must rather confess that the keys are not given and do not belong to any one person only, but to the whole Church. For as the prom- ise of the Gospel belongs certainly and immedi- ately to the whole Church, so the keys belong im- mediately to the whole Church.” Matt. 18, 17-20. If he neglect to hear the church, let him be unto thee as an heathen man and a publican. Yerily 182 THE OFFICE OF THE KEYS. I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven ; and whatsoever ye shall loose on earth, shall be loosed in heaven. Again I say unto you,' that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. 1 Pet. 2, 9. (Qu. 288.) 1 Cor. 3, 21-23. '-513. Why so f ^^Because the keys are nothing else than the office whereby this promise is communicated to all who desire it.’’ Rom. 1, 16. (Qu. 154.) Luke 24, 46-47. Thus it is written and thus it behooved Christ to suffer, and to rise from the dead the third day ; and that repentance and remission of sins should be preached in His name among all uations, beginning at Jerusalem. 514. May accordingly every Christian^ ivithout a call, presume to exercise the office of the keys ? By no means ; for ^‘no man should publicly in the Church teach, or administer the sacraments, except he be rightly called,” Rom. 10, 15. How shall they preach except they be sent. 1 Cor. 12, 29. Are all teachers? 1 Cor. 4, 1. James 3, 1. My brethren, be not many masters, knowing that we shall receive the greater condemnation. Jer. 23, 21. I have not sent these prophets, yet they ran. Fleb. 5, 4. No man taketh this honor unto himself, but lie that is called of God, as was Aaron. 515. Who are regular ministers of the Church ? Those who, by a legitimate call, are appointed of God rightly to teach the Word of God and right- ly to administer the sacraments. 516. Of how many hinds is the legitimate call f Of two kinds ; the one is the immediate, the other is the mediate. THE OFFICE OF THE KEYS. 183 517. Which is the immediate calif That which God gives Himself, without employ- ing the service of man. Gal. 1, 1 ; Jer. 1, 4, &c. ; Matt. 10, 1, &c. 518. Is the immediate call still to be expected at the present dayf No, because w'e have neither a command nor a promise to this effect ; therefore those who claim such a call are to be rejected and accounted as false prophets. ^ Ex. 4, 1-9. (The immediate call is proved by miracles.) Matt. 7, 15. (Qa. 304. Come to you.) * 519. Which is the mediate calif That which God gives through the Church, in a certain order and in accordance with certain laws, which are laid down in His Word. 1 Cor. 12, 28. Acts 20, 28. Take heed therefore unto yourselves, ^d to all the flock over the which the Holy Ghost hath made you overseers, to ^ feed the church of God, which He hath pur- chased with His own blood. * 520. 2b whom then do the right and power to call ministers belong f To the whole Church : 1. Because the office belongs to the whole Church ; Matt. 18, 17. (Qu. 512.) 1 Cor. 3, 21-23. 1 Cor. 4, 1. Let a man so account of us, as of the min- isters of Christ, and stewards of the mysteries of God. 2 Cor. 1, 24. 2 Cor. 4, 5. We preach not ourselves, but Christ Jesus the Lord ; and ourselves your servants for Jesus’ sake. 1 Pet. 5, 2-3; Ps. 68, 13. 2. Because upon the whole Church is laid the duty of distinguishing pure teachers from deceiv- ers and of departing from error ; IVLitt. 7, 15. (Qu. 304.) John 10, 5. 184 THE OFFICE OF THE KEYS. 3. Because this is shown by the custom of the Church in the election of Matthias and of the dea- cons and elders, wherefore the ancient Church pronounced all elections null which were effected without the consent of the people. Acts 1, 15-26 ; 6, 1-6 ; 14, 23. 521. What are the xvords in which our Lord Jesus Christ in- stituted the office of the keys f • The holy evangelist JohUj in the 20. chapter^ writes thus : The Lord Jesus breathed on the disciples^ and said unto them^ Receive ye the Holy Ghost: Whoseso- ever sins ye remits they are remitted unto them^ and whosesoever sins ye retain^ they are retained. 522. What do you helieve in virtue of these words f 1 believe what the called rhinisters of Christ trans- act with us by His divine command^ particularly when they exclude open and impenitent sinners from the Christian congregation^ and absolve those who repent of their sins and are willing to amend their lives : I believe that this is just as efficacious and just as certain in heaven also, as if our Lord Jesus Christ had done it in His own person. 523. Can ministers then forgive sins ? Yes ; God alone, indeed, can forgive sin, that is, by His own power; the ministers forgive them only as the instrument of God or in virtue of the external office of the ministry ; but through this the Holy Ghost works effectually. Mark 2, 7. Who can forgive sins but God only? 2 Cor. 2, 10. If I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ. Luke 24, 46-47. (Qu. 513.) 2 Cor. 5, 18-20 ; 3, 6-8. * 524. JBut how if the minister who px'onounces absolution were an ungodly verson ? Like the sacraments, absolution is ^^not with- THE OFFICE OF THE KEYS. 185 Out efficacy and power because it is imparted by unworthy and wicked men. For these, on account of the call given by the Church, act not for their own persons, but as Christ; as the Lord testifies: He that heareth you, heareth me/’ Luke 10, 16. 525. Are those, who come to confession as hypocrites, merely for the sake of the appearance, also released from their sins by absolution f As the minister of Christ cannot prove the heart, he exercises his office upon all who externally man- ifest repentance ; but because the impenitent and h 3 ^pocrites make themselves unworthy before God, this holy office cannot exert its power in them, and they accordingly remain in their sin and condem- nation. Is. 26, 10. Let favor be showed to the wicked, yet will he not learn righteousness : in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord. Luke 10, 5-6. *526. What is the ban or anathema f It is 1. The announcement made in the name of Christ, by the regular minister of the Church, to unbelieving and obstinate sinners, that their sins are retained, and 2. The expulsion from the fellowship of the Church until they repent. 1 Cor. 5, 11-13. I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. Put away from among yourselves that wicked person. 2 Thess. 3 14. * 527. May the anathema be pronounced at pleasure ? By no means ; on the contrary, it should be well observed that the anathema dare not be pronounc- 186 OF CONFESSION. ed arbitrarily, but that the process is accurately determined % the express word of God. Matt. 18, 15-17. If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall h^ar thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church : but if he neglect to hear the church, let liim be unto thee as a heathen man and a publican. 1 Cor. 5, 11. (Qu. 526.) V. 3-5; 2 Cor. 2, 6. (Legitimate ban.) John 16, 2; 3 John 10. (Unjust ban.) * 528. Can a sinner he released fi'om the ban and received again f Certainly ; the purpose of the binding key is not the destruction, but the preservation of the soul. Therefore, when the hitherto hardened sinner turns from his evil way, truly repents, and sin- cerely amends his life, he should be assured again of the grace of God and be cheered by the comfort of the Gospel. 2 Cor. 2, 6-8. 529. What is the confession of sin? The confession of sin includes tico parts : the first is the acknowledgment of sins; the other is the recep- tion of absolution from the confessor or minister of the Gospef as from God Himself; so that one should by no means doubt ^ but firmly believe^ that sin is thereby forgiven before God in heaven, 530. What sins ought to be confessed? Before God we should aeknoivledge ourselves guilty of all sinSj even of such as we do not know^ as we do in the Lord^s Prayer, But before the minister we ought to confess those sins only^ which we knoiv and feel in our hearts, Ps. 32, 3-5. When I kept silence, my bones waxed old : through my roaring all the day long. For day and night OF CONFESSION. 187 Thy hand was heavy upon me; my moisture is turned into the drought of summer. Selah. I acknowledged my sin un- to Thee, and mine iniquity have I not hid. I said, I will confess my transgression unto the Lord ; and Thou forgavest the iniquity of my sin. Selah. Prov. 28, 13. He that covereth his sins shall not prosper; but Avhoso confesseth and forsaketh them shall have mercy. Ps. 19, 12. Who can understand his errors ? cleanse Thou me from secret faults. (Confession before Gbd.) Matt. 3, 5-6; Ps. 19, 12. (Confession before the minister.) Matt. 5, 23-26. (Qu. 413.) Jam. 5, 16. (Confession be- fore the neighbor whom we have offended.) 531. TThich are these ^ Examine your state or condition hy the Ten Com- mandments : Whether you are afatlier., mother^ son, or daughter; a master, mistress, or servant? Whether you are disobedient, unfaithful, negligent, passion- ate, unchaste ; or full of haired, spite and rancor ? Whether you have stolen, coveted, neglected, de- stroyed, or done any other injury or evil deed ? 532. What brief form of confession did ••Luther set forth in the Small Catechism f In this manner thou shouldst address the confessor : Worthy and beloved Sir, I entreat thee to hear my confession and to, announce forgiveness to me for Grod’s sake. I, a miserable sinner, confess myself guilty be- fore God of all manner of sins ; in particular I confess before thee that I, as a servant, serve my master and mistress unfaithfully ; for here and there I have not performed what they commanded me ; I have provoked them and induced them to curse ; I have been negligent and suffered injuries to take place. I have also been immodest in words and actions ; I have been angry with my equals, murmured and uttered imprecations against my 188 OF CONFESSION. mistress, &c. For all this I am sorry ; I pray for mercy, and promise to amend my life. A master or mistress should say thus : In particular I confess before thee that I have not faithfully educated my children and domestics to the glory of God. I have blasphemed, set a bad example by unbecoming words and actions, done injury to my neighbors, spoken evil against them, imposed upon them spurious and imperfect goods. (And whatever else he may in his vocation have done against the commandments of God may be mentioned.) 533. But if any one does not find himself oppressed by these or greater sins, what should he then do according to I)i\ Lutheds counself He should not be solicitous nor seek or imagine sins, and thus make a torture of confession, but mention one or two that are known. Thus : In particular I confess that I have once cursed ; again, I have once been immodest in expression ; I have once neglected this or that, &c. Let this suffice. But if he is nofconscious of any, which is scarcely possible, let him mention none in particular, but receive the remission upon the general confession made to the minister before God. 534. What are the words of the gelteral confession f 0 Almighty God^ merciful Father^ f a poor^ mis- erable sinner^ confess unto Thee all my sins and ini- quities^ with which I have offended Thee and merited temporal and eternal punishment. I am heartily sorry for them and sincerely repent of them^ and 1 pray Thee^ for the sake of Thine infinite mercy and of the holy^ innocent^ and hitter sufferings and death of Thy beloved Son, Jesus Christ, to be gracious and merciful to me, a poor, sinful being. THE lord’s supper. 189 535. What other form of confession may he used? I, a poor sinner, ^onfess before God and before thee, ip God’s stea^ that I have been conceived and born in sin and that I have transgressed the commandments of God in manifold ways. If God would deal with me in strict justice, I must needs die in my sins and be eternally condemned and lost. But I grieve and am heartily sorry for all my offenses. Therefore I confess my sins and seek refuge in the infinite m.ercy of God and the pre- cious merits of my Redeemer and Ransom, Jesus Christ, in the firm confidence that God will gra- ciously pardon all my sins for the sake of His Son. I beseech thee, reverend Sir, to absolve me in God’s stead from all my sins, and I dutifully promise, by the help of the Holy Ghost, to amend my life and live more piously. PART VI. , THE LORD'S SUPPER. 536. What forms the sixth part of the Catechism ? The second sacrapient of the New Testament, wdiich is generally called the Lord’s Supper, or the sacrament of the altar. 537. W hy is it called the sacrament of the ALTAR ? Because in ancient times it was customary to celebrate it at the altar in the Christian Church. * 538. W hat is meant hy the word altar ? By the word altar is meant the^table upon which Christians offered their gifts, of which siich were set apart as were necessary for the celebration of the Holy Supper, while the rest were used for the 190 THE loud’s supper. support of the ministers and for the benefit of the poor. J Cor. 10, 21. . 539. If then a table is the same as an altar, why do we not, according to Christ’s own example, rather use a table in celebrating the Lord’s Supper than an altar ? Both are free, but in the exercise of Christian liberty we use such tables as have only the extern- al form of altars, because 1. Chi*ist has not forbidden altars, 2. Nor has He commended the use of wooden tables, and 3. The Scriptures do not state whether Christ used a table, nor whether it was of wood or stone. 1 Cor. 10, 29. Why is my liberty judged of another man’s conscience? Kom. 14, 14. 540. W hy is this sacrament called a supper ? It is called a supper because it was instituted in the evening after the passover was eaten. Matt. 26, 19, &c. 541. Why is it^dled the Lord’s Supper? It is called the Lord’s Supper after its Author, because it was first instituted by our Lord Jesus Christ. Matt. 26, 26, &c.; 1 Cor. 11, 20. 23. 542. W hat is the sacrament of the altar ? It is the true body and blood of our Lord Jesus Christ, 7mder the bread and ivine, given unto us Christians to eat and to drink, as it was instituted by Christ Himself 543. Where is it so written ? The holy evangelists, Mattheto, Mark, and Luke, together ivith St. Paid, write thus : ‘Hur Lord Jesus Christ, the same night in which He was betrayed, took bread: and when He had I OF THE EARTHLY ELEMENTS OF THE HOLY SUPPER. 191 givm thankSj He hrahe it^ and gave it to the disciples^ and saidy Tdhe^ eat; this is my hody^ tvhich is given for you : this do^ m^ememhrance of me. After the same manner also He took the cup, tolien He had supped^ gave thcmks^ and gave it to tjiem^ saying,, Drink ye all of it; this cup is the new testa- ment in my blood,, which is shed for yoUy for the remission of sins : this do ye^ as oft as ye drink it, in remembrance of me, Matt. 26, 26-28 ; Mark 14, 22-24; Luke 22, 19-20 ; 1 Cor. 11, 23-25. 544. TFAo is the author or institutor of the Holy Supper ? The author or institutor is our Lord Jesus Christ, the God-Man, the true, all-wise and almighty. Rom. 9, 5; Col. 2, 3; Matt. 28, 18. (Qu. 213.) John 14, 6. I am the way, tlie truth, and the life: no man cometh unto the Father but by me. Luke 1, 37. (Qu. 160.) Eph. 3, 20. 545. Of what does the Holy Supper consist ? The earthly element of which it consists is bread and wine ; the heavenly is the body and blood of Christ. OF THE VISIBLE EARTHLY ELEMENTS OF THE HOLY SUPPER. 546. What is here meant hy bread f By this is meant true bread, which is made of flour from ground grain and of water. 547. Of what nature and form must this bread bef If it is only baked of flour and water it makes no difference whether it is leavened or unleavened, wLether it is made of wheat, rye, or other grain, whether it is round or oblong, or square, or has any other shape ; for Christ has not forbidden one 192 OF THE EAKTHLY ELEMENTS OF THE HOLY SUPPER. kind of bread nor commanded another kind. There- fore ,all this is a matter of Christian liberty. * 548. Hovj do you regard the small, round bread which is commonly called the wafer : is it real bread f Why not ? for 1. it consists of the essential parts of bread, being baked of the finest wheat fiour and of water ; and 2. it has the properties of bread, namely, the color, taste, nutritiousness, &c. There- fore it is undoubtedly true bread. * 549. Is it therefore right to use such wafers in the celebration of the Holy Supper f Certainly it is right, in accordance with an old custom of the Church, to use them, because they, are real bread and are especially convenient for distribution and reception. 1 Cor. 11, 34. * 550. Is it necessary that the bread should be broken in the Holy Supper f The distribution of the bread is necessary in- deed, but the manner of distribution is indifferent. Therefore whether it be cut with a knife before or after the distribution, or be broken with the hand, or be prepared for distribution in any other way, is of no importance ; for in any case it attains the end, if it is only broken for the purpose of being distributed to the communicants. Is. 58, 7. (Qu. 79.) 551. Bui is not the breaking of the bread necessary to repre’ sent the breaking of the Loris body upon the cross f By no means ; for 1. There is nothing of this in the words of the institution ; 2. The office of the bread in the Holy Supper is not to signify, represent or symbolize, but to be the communion, the sanctified means or instru- OF THE EARTHLY ELEMENTS OF THE HOLY SUPPER. 193 ment for distributing the Lord’s body, that it may be eaten and that aj^ its benefits may be enjoyed; 1 Cor. 10, 16. The cup of blei^sing which we bless, is it not the communion of the blood of Christ ? The bread which we break, is it not the communion of the body of Christ? 3. The Scriptures expressly deny that the body of Christ, properly speaking, was broken upon the cross : how then can the breaking of bread into small pieces be a representation of the breaking of Christ’s body? John 19, 31-33, 4. Even the passover in the Old Testament, as a type of Christ’s body, was not broken, much less could it indicate such breaking in the New Testa- ment; Ex. 12, 46, Num. 9, 12, 5. If any such representation were designed wdth regard to the bread, it would require also a spilling of the wine to represent the shedding of Christ’s blood ; but of such outpouring there is no mention in the words of institution. 552. But did not Christ, in the words this''* also coni'- mand the breaking of bread f Not at all ; for that the Lord’s command is not to be referred to all that precedes, without distinc- tion, but only to that upon which all depends in the Lord’s Supper, namely the eating and drink- ing, St. Paul expressly declares in 1 Cor. 11, 25- 26 : This do, as oft as ye drink it, in remembrance of me. For as often as ye eat (not break) this bread and drink this cup, ye do show forth the Lord’s death till He come. Comp. 1 Cor. 10, 16-17., where the apostle omits the word eat and uses the word break, thus using the latter in the .sense of the former. 13 194 or THE EARTHLY ELEMENTS OF THE HOLY SUPPER. ^ 553. Why do we use wafers and omit the breaking of the bread, since both are matters of indifference f We give place to the innovators by subjection, no, not for a hour, according to the example of Paul, that the truth of the Gospel and Christian liberty may not be endangered. Gal. 2, 4-5. * 554. Must the bread he taken with the hands or only idth the mouth f Strange question ! The taking and eating which takes place with the mouth, is certainly necessary, but the manner of receiving is indifferent. John 19, 30. When Jesus therefore had received the vinegar, He said, It is finished. (Alone with the mouth.) 555. What hind of wine is to be used in the Lord^s Supper? As real and natural bread, so real and natural wine is to be used, which is the fruit of the vine and is pressed from grapes. Matt. 26, 29 ; Luke 22, 18. * 556. Must it be white wine or red? It makes no difference whether, according to the custom of the church, it be wdiite or red wine; but care must be taken not to give offence to the weak by an innovation. 557. Should the mne be administered in a pilt chalice, or in a wooden or glass cup ? What kind of a cup Christ used in the Holy Supper is not mentioned in the words of institu- tion ; but because our Lord 1. did not prohibit gilt chalices, nor 2. command the use of others of any material or in any form, whether wooden, glass, silver or copper, we do right when, in the exercise of our liberty, we use gilt chalices, according to the ancient custom of the Church. OF THE HEAVENLY ELEMEN^fS OF THE HOLY SUPPER. 195 OF THE INVISIBLE HEAVENLY ELEMENTS OF THE HOLY SUPPER. 558. As the body and blood of Christ are the heavenly gift in the Holy Supper, ivhat body and blood are here meant f That true and natural human body of Christ is meant, which was, in the womb of the virgin Mary, received into the person of the Son of God, and which was given into death for us ; and that true and natural blood which was shed upon the altar of the cross for the remission of our sins. Luke 22, 19-20. * 559. W hat hind of a union takes place between the bread and the body of Christ, and between the wine and the blood of Christ f It is a sacramental union. 560. What is this sacramental union? The sacramental union in the Holy Supper is a true and real or actual union of the bread and the body of Christ, and of the wine and the blood of Christ, in virtue of which union, when the Holy Supper is administered and received, the true body of Christ is received with the bread in one undi- vided sacramental eating, and the true blood of Christ is received with the wine in one undivided sacramental drinking, according to Christ’s order and institution. (See Qu. 567.) * 561. How is this sacramental union proved ? By the words of institution, where our Lord says of the bread which is administered, Eat, this is my body, and of the cup which is offered. Drink, this is my blood; in which words He expressly de- clares that He gives not only bread, but with the bread His body to be eaten, and not only wine, but with the wine His blood to be drank. 562. But are not these words of the institution figurative ? By no means. For every figurative use of words 196 OF THE HEAVENLY ELEMENTS OF THE HOLY SUPPER. is the exchange of their proper meaning for one that is foreign to them. But in the words of the institution, ^‘This is my body, This is my blood,’’ there is no such exchange of the proper meaning for one that is foreign, inasmuch as every Avord retains its original and proper signification. There- fore the words of institution are not figurative. Luke 22, 19-20. This is my body which is given for you. This cup is the New Testament in my blood, which is shed for you. (Hence not a figurative body and blood. ) 563. may not the word ^hs,” as the Reformed claim, by a figure of speech stand for represents ? No; for 1. The figure ahvays refers to the things com- pared, not to the Avord ; John 1, 29. Behold the Lamb of God, which taketli away the sin of the world. (Christ does not represent the Lamb of God, but in a figurative sense He is the Lamb of God.) 15, 1-5 ; 10, 7 ; 1 Cor. 10, 4 ; Kev. 5, 5. 2. If the word ^fis” had been intended to mean ^‘represents,” Christ, or one of the Evangelists, or St. Paul, Avould undoubtedly have indicated this ; 3. This opinion lacks the testimony and assent of all orthodox antiquity ; 4. Such an interpretation Avould remove the distinction betAA^een the Old and the New Testa- ment ; for it is peculiar to the Old Testament to have mere signs, but not to the New. Col. 2, 16-17. (Qu. 45. ) Heb. 10, 1. The law has a shadow of good things to come, and not the very image of the things. 564. Rut how do you prove that these words of the institution cannot he taken in a figurative, hut must he taken in their original sense, literally, just as they stand f There are many proofs of this, of AA’^hich I adduce especially the following : 1. These are the Avords of a testament; OF THE HEAVENLY ELEMENTS OF THE HOLY SUPPER. 197 Gal. 3, 15. Brethren, I speak after the manner of men : Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth or addeth thereto. Heb. 9, 15-17. 2. They are the words of a divine command ; Gen. 22, 1-3. Comp. Heb. 11, 17-19. 3. They are the words of an article of faith ; 4. They are words of a covenant mystery : all of which it is customary to express in proper, not in figurative words. * 565. Is there then no necessary article of faith which is not in some passage of the Scriptures stated in proper wordsj without a figure? No ; for then our faith would not rest upon the sure Word of God, but upon human opinion. Ev- ery part of an article of faith that is set forth fig- uratively in the Scriptures, can and must be prov- ed from other evident, plain and clear parallel passages. John 2, 19. comp. 21. (By the temple we are to under- stand the body of Christ, according to the explanation of Scripture.) Luke 11, 20, comp. Matt. 12, 28. (By the finger of God is accordingly meant the Holy Ghost.) 566. Wherein consists the essence of the Holy Supper, by which it becomes the Holy Supper f The essence of the Holy Supper consists in the action, which is prescribed and accurately set forth by the express Word of God, namely, in the eating of the bread and the body of Christ, and the drink- ing of the wine and the blood of Christ, according to the words of institution : Eat, this is my body ; drink, this is my blood, * 567. But are there not two different kinds of eating and drink'- ing in the Loris Supper, so that the bread and wine are eaten and drank naturally, ivkile the body and blood of Christ are eaten and drank spiritually ? By no means : for the eating of the bread and of the body of Christ is one, not twofold, and the drinking of the wine and of the blood of Christ is 198 OF THE HEAVENLY ELEMENTS OF THE HOLY SUPPER. one, not twofold ; and this eating and drinking is neither a natural nor a spiritual, but a sacramental eating and drinking. 568. What is a natural eating and drinking f It is that by which mere bread and wine are literally eaten and drank. 569. What is a spiritual eating and drinking f It is that by which only Christ’s body and blood with all its benefits are immediately received hy faith, John 6, 51-58. 570. What is a sacramental eating and drinking? It is that by which, in virtue of Christ’s institu- tion, in one undivided sacrament, the bread and the body of Christ are, in a mysterious manner, eaten at the same time with the mouth, and the wine and the blood of Christ are drank at the same time with the mouth, on account of the sacramental union. 571. Are then the body and blood of Christ eaten and drank in a NATURAL manner ? By no means, but in a heavenly, mysterious, in- comprehensible manner. John 6, 52. (The Capernaites thought that Christ spoke of a natural eating of His body.) 572. But why does Luther call it a bodily eating? Because it takes place with the bodily mouth, according to Christ’s words : Take, eat. * 573. But how can the body of Christ be eaten luith the mouth ? In the same way in which God dispenses spirit- ual gifts (as the Word of the Gospel) through the organs of the bod}". 574. Wherein chiefly does the sacramental eating differ from the spiritual? 1. The sacramental takes place with the mouth, the spiritual by faith ; OF THE HEAVENLY ELEMENTS OF THE HOLY SUPPER. 199 2. The sacramental can be unto condemnation, the spiritual is always and only salutary ; John 6, 54. Whoso eateth my flesh, and drinketh my blood, hath eternal life ; and I will raise him up at the last day. 3. The sacramental refers to Christ’s body and blood in its substance, the spiritual refers to Christ as to His benefits, which are apprehended through faith ; 4. The sacramental does not take place at all times, and is not for all unconditionally necessary to salvation ; the spiritual can take place at any time and is absolutely necessary for all Christians to salvation. John 6, 53. Then Jesus said unto them, Verily, verily, I say unto you, Except ye e^t the flesh of the Son of man, and drink His blood, ye have no life in you. 575. W hat do you then receive in the blessed Supper of the Lord f I believe that in the Lord’s Supper I truly re- ceive with the bread and wine the true body and blood of my Lord and Saviour Jesus Christ. 576. By ichat arguments do you prove this true and substantial presence and reception of Christas body and blood vjith the bread and wine in the Lordls Supper f The proofs are these : 1. Because the words of the testament and in- stitution : ^H’his is my body, This is my blood,” are so plain and clear, that they must be taken according to the letter, in the proper sense, not figuratively ; 2. Because Christ, who made this testament, is true, all-wise and almighty, and therefore can, by the power of His mere will, accomplish what He wdlls and has instituted and promised ; See Qu. 544. 200 OF THE HEAVENLY ELEISIENTS OF THE HOLY SUPPEK, 3. Because the bread of the Holy Supper is the communion of the body of Christy and the wine is the communion of the blood of Christ ; wherefore the body must necessarily be united and present with the bread, and the blood with the wine ; 1 Cor. 10, 16. (Qu. 551.) 4. Because the impenitent or unbelieving, by eating and drinking unworthily (without faith), are guilty of the body and blood of Christ itself ; hence they must really eat and drink the body and blood of Christ ; 1 Cor. 11, 27. (Qu. 600.) 5. Because the Holy Supper, as a sacrament of the New Testament, has not the shadows and types, but the body and substance of the treasures themselves ; Mark 14, 24. This is my blood of the new testament. Luke 22, 20 ; Col. 2, 17. (Qu. 45.) Heb. 10, 1. (Qu. 563.) 6. Finally, because the blood of Christ, which was shed for us, is imparted in the Lord’s Supper and bears witness on earth ; hence it must of ne- cessity be present. 1 John 5, 8. (Qu. 542. ) * 577. JBut can Christ, then, since He has ascended into heav^ en, he present on earth accoi'ding to His humanity ? His visible presence has, indeed, been withdrawn by His ascension ; but He not only ascended into heaven, but is exalted far above all heavens, to the right hand of the majesty and power of God; therefore the whole Christ, (rod and man, has the power and the will to be invisihly present, accord- ing to both natures, to every creature, but espe- cially to His Church, and is thus present. Eph. 4, 10. (Qu. 267. ) OF TRANSUBSTANTIATION. 201 * 578. When does the sacramental union begin and how long does it continue f According to the promise and the command of God it begins in the sacramental act and use, con- sisting in the benediction, the distribution, the eating and drinking; when this is finished the union ceases. • 579. By what means is the benediction or consecration performed ? By devoutly repeating the Lord’s Prayer and Christ’s words of institution, through which not only are the bread and wine separated from com- mon use, but also the assurance is given that what our Lord has promised in this sacrament shall also be bestowed. ICor. 10, 16. (Qu. 551.) 580. W hereby is the presence of the body and blood of Christ in the Holy Supper effected ^ Not by any man’s faith, worthiness or work, much less by his word and utterance, but solely by the omnipotence, power, institution and ordi- nance of our Lord Jesus Christ. OF TRANSUBSTANTIATIOjST. *581. If then with the bread Chrises body is eaten and ivith the wine Chrisfs blood is drank, does it follow that the substance of the bread and ivine is essentially changed into the substance of the body and blood of Christ, so that of the bread and wine nothing re- mains but the external appearance of their accidents f Not at all ; for 1. This transubstantiation is a purely papistic figment, and has no foundation in the words of institution nor in any other part of the Scriptures ; 2. Paul himself expressly mentions bread and wine as well after as before the consecration ; 1 Cor. 11, 23. 26-28. (Qu. 600. 609.) 10, 16. (Qu. 551.) V. 17. (Qu. 589.) 202 OF THE BENEFIT AND USE OF THE HOLY SUPPER. 3. It is nonsense to assert that the accidental properties of a thing remain without the thing whose properties they are, as no attribute can ex- ist without an object in which it inheres. 582. But must not the doctrine of transubstaniiation he ac- cepted if the words ^^This is my bodf'^ are to be taken literally? By no means ; 1. For then it would follow also from the ex- * pression of Peter, ‘‘Thou art the Son of the living G od,’’ that the substance of the Son of Man was changed into the substance of the Son of God ; Matt 16, 13. 16. (Qu. 220.) ^ 2. The form of speech is here used rather, ac- cording to which, when two things are in a certain manner united^ only the principal thing is expressed^ while the other is not excluded, but understood, * 583. But do you not defend consubstantiatmi, or at least the inclusion of the body of Ch'ist in the bread, when you maintain that the body of Christ is distributed and eaten in, with, and under the bread f Far from it; for since the bread is the body of Christ, not by a change of substance, nor by mix- ing the substances, but by the sacramental union,, it follows that the body of Christ is and is eaten m, with,, and under the bread. 584. But ivhy do we use these words f 1. To reject the figment of papistic transub- stantiation ; 2. To express the true and real presence of the body and blood of Christ in the Holy Supper ; 3. To speak in harmony with the holy Fathers. OF THE BENEFIT AND USE OF THE HOLY SUPPER. 585. W hat benefits are derived from such eating and, drinking ? They are pointed out in these words^ Given,, and shed for you,, for the remission of sins,'^^ Namely^ OF THE BENEFIT AND USE OF THE HOLY SUPPER. 203 through these words the remission of sins^ life a7id salvation are granted unto us in the sacrament. For where there is remission of sins^ there are also life and salvation, 586. How do the words for you^^ indicate these benefits ? They certify each one who receives the sacra- ment that the body and blood of Christ were of- fered for him also. 587. But have ive not already received forgiveness of sm, life and salvation in Holy Baptism f Certainly; but as we often sin after Baptism and must come to God through repentance, the Holy Supper gives us renewed assurance of the grace of God, by which we are preserved unto eternal life. 588. W hat is the design of the institution of the Holy Supper CLS respects God f That we should remember the benefits of Christ conferred upon us in the Holy Supper, and give to Him the thanks for them which are due. 1 Cor. 11, 24-25. (Qii. 543.) 1 Cor. 11, 26. As often as ye eat this bread and drink this cup, ye do show the Lord’s death till He come. Ps. Ill, 4. He hath made His wonderful works to be remembered : the Lord is gracious and full of compassion. 589. W hat is the design of the reception of the Holy Supper as respects our neighbors f 1. To attest and approve the confession and doctrine which is publicly proclaimed in the Church in w^hich we commune ; 2. To pledge ourselves to the performance of works of charity, declaring that we will a. Heartily forgive our neighbor his faults, b. Support the needy according to our ability, 204 OF THE BENEFIT AND USE OF THE HOLY SUPPER. c, AcknoAvledge all as brethren and members of the mystical body whose Head is Christ. 1 Cor. 10, 17.^ For we being many are one bread, and one body : for we are all partakers of that one bread. 1 Cor. 10, 21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils. 1 Cor. 12, 13. For by one Spirit a.re we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free ; and have been all made to drink into one Spirit. 590. For ivhat 'purpose do 'you then go to the Lord\s Supper f To strengthen my faith in my Lord Jesns Christ, and by receiving His body and blood t(? refresh and quicken my hungry and thirsty soul. 591. How can bodily eating and drinking produce such great effects f The eating and the drinhwg^ indeed^ do not pro- duce them^ hut the words which stand here^ namely : ‘‘Given and shed for you^for the remission of sms ^ These words are^ besides the bodily eating and drink- ing^ the chief things in the sacrament : and he who believes these ivords, has that tvhich they declare and set forth^ namely^ the remission of sins. 592. What is 'meant when we say that the eating and the drink- ing do not, mdeed, produce these effects f We mean this, that by mere eating and drink- ing in the Lord’s Supper the salutary effects are not secured. 593. Do not all then, who use this sacrament, become partakers of those benefits f By no means ; only the believers, who believe Christ’s words of institution and promise, have that which they declare and set forth, namely, the remission of sins. ^ OF THE BENEFIT AND USE OF THE HOLY SUPPER. 20*5 594. Who is it, then, that receives the sacrament worthily f Fastmg and hodilg 'preparation are indeed a good external discipline; butJie is truly worthy and well prepared^ who believes these tvords^ '‘‘‘Given and shed for you^for the remission ofsinsF But he who does not believe these words, or who doubts, is umvorthy and wnfit; for the words ‘‘rOR you/’ require truly believing hearts, 595. What is meant by fasting and bodily preparation ? To be temperate and sober before the use of the sacrament, and to appear at the altar in clean and becoming clothing and Avith humble deportment. 596. Who then are worthy? Those are truly worthy and well prepared who believe in these Avords, ‘^Given and shed for you, for the remission of sins,” and AAdio savingly appro- priate to themselves, in true faith, all the benefits of Christ. 597. W ho are unworthy ? The impenitent and unbelieving, who do not be- lieve these words, ‘"Gh-en and shed for you, for the remission of sins,” or Avho doubt ; these are un- Avorthy and unfit, for the Avords ‘‘for you” require truly believing hearts. 598. Are those who are weak in faith to be classed with the un- worthy ? No, not by any means; for their comfort the Holy Supper Avas instituted, and through it Christ Avould strengthen them and give them a pledge of His love, redemption and grace ; for as they use His appointed means, it is His Avill to work effect- ually through them. Is. 42, 3. A bruised reed shall He not break, and the smoking flax shall He not quench. Ps. 22, 26. The meek fhall eat and be satisfied ; they 206 OF THE COMMUNION OF THE LAITY IN ONE KIND. shall praise the Lord that seek Him : your heart shall live for ever. Rom. 8, 1. There is now no condemnation to them which are in Christ Jesus, who walk not after the llesh, but after the Spirit. 8, 33. (Qu. 144.) * 599. What do those unwoi'thy persons then receive in the Holy Supper f They receive, indeed, the whole sacrament, namely, the true body sacramentally with the bread, and the True blood sacramentally with the wine ; but its salutary fruity namely, the forgive- ness of sin and other spiritual benefits, they do not receive. * 600. How do you prove this f By the declaration of the apostle Paul, who ex- pressly says that the unworthy are guilty (not of the signs of bread and wine, but) of the body and blood of Christ, and that they receive it unto dam- nation, inasmuch as in this eating and drinking they do not discern the Lord’s body. 1 Cor. 11, 27-29. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. OF THE COMMUNION OF THE LAITY IN ONE KIND. '=• 601. Is it the proper and complete use of the sacrament when among the Papists the laity receive the communion only in one kind, namely bread? No; for 1. Christ instituted the sacrament and com- manded it to be used in both kinds, bread and wine ; 2. He thus Himself administered it also to the apostles ; ^ OF THE COMMUNION OF THE LAITY IN ONE KIND. 207 3. The apostles moreover thus used it, who all drank of the cup ; Mark 14, 23. 4. They also directed others thus to use it ; 1 Cor. 11, 23. 25-26. 5. The early Church, wdth the approbation of the holy apostles, also celebrated it in the same manner, for example the Corinthian. 1 Cor. 10, 16 ; 11, 23. &c. * 602. Do not the laity receive the blood of Christ already with the body, since the body is not without blood f I answer : 1. We must judge of the sacrament according to that which the Scriptures state; and since Christ has ordained different external elements under which to eat His body and to drink His blood, it is a grave sin to depart in the least from His institution ; 2. If this natural union of the body and blood took place, the priests would receive a double body; 3. The presence of the body and blood of Christ w^hich results from a natural union of the body and the blood, is not sacramental. * 603. W hat kind of a presence and union is the sacramental ? One that is illocal, heavenly, and supernatural. ^ 604. What do you think of the sacrifice of the mass, in which it is pretended that Christ is daily offered by the priests, in an unbloody manner, for the sins of the living and the dead f I hold this to be an abominable desecration of the Holy Supper, which directly conflicts with 1. The institution of Christ itself, as it was designed for the living (not for the dead), to be eaten and drank (not to be offered) ; Comp. Qu. 330, 351, 352, 565. 2. The entire Holy Scriptures, which tell us of but one High Prient^ Christ, and but one atoning 208 WHO SPIOULD BE ADMITTED TO THE HOLY SUPPER. sacrifice^ the sufferings and death of Christ, which sacrifice was offered, with the shedding of blood, but once. Heb. 10, 11. 12. 14. Every priest standeth daily minister- ing, and offering oftentimes the same sacrifices, which can never take away sins : but this man, after He had offered one sacrifice for sins, for ever sat down on the right hand of God. For by one offering He hath perfected for ever them that are sanctified. Heb. 10, 18. Where remission of sins is, there is no more offering for sin. Heb. 9, 22. Without shedding of blood is no remission. V. 25-28, WHO SHOULD BE ADMITTED TO THE HOLY SUPPER, AND OTHER SECONDARY TOPICS. 605. To whom should the sacrament he administered f Only to those, 1. Who desire to use it in the proper manner; 2. Who can eat, drink, show forth the Lord’s death, and examine themselves. Matt. 7, 6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 1 Cor. 11, 28. Let a man examine himself, and so let him eat of that bread and drink of that cup. (Therefore not to children, lunatics, and unconscious persons.) Ex. 12, 43-44. (Therefore only to such as confess the true doctrine and are baptized.) 606. As a communicant must first examine himselfi what is therefore required of him f 1. He must be able to give an account of his faith ; 2. He must acknowledge the sins which he has committed against the law of God, and repent of them ; 3. He must firmly believe that God graciously forgives him his sins for Christ’s sake ; WHO SHOULD BE ADMITTED TO THE HOLY SUPPER. 209 4. He must have the sincere and earnest pur- pose to amend his life and to abandon his sins in the future. 1 Cor. 11, 28. (Qn. 605.) 2 Cor. 13, 5; Matt. 5, 23-26. (Qu. 413.) 22, 11-13. * 607. In what place is the Lords Supper to be celebrated? Ordinarily in the public worship or assembly of Christians, according to the example of the Co- rinthian congregation. In case of necessity, how- ever, the Lord’s Supper may also be celebrated in private houses. 608. At what time should the Lords Supper be celebrated ? Respecting this neither our Lord nor His opos- tles have given any commandment, and it is there- forQ a matter of Christian liberty. But on this point also we must be careful not to offend the weak by innovations. 609. How often should the Holy Supper be received ? Not only once in a life-time, nor only once in a year, nor only on the principal festivals, but fre- quently — as often as the requirements of con- science demand it. 1 Cor. 11, 26. As often as ye eat this bread and drink this cup, ye. dp show the Lord’s death till he come. 610. Why should it be received frequently ? Because, on account of the weakness of our flesh, we need 1. A frequent confirmation of our faith, 2. A repeated renewal of our life, 3. A constant refreshing of mutual love of the brethren. 1 Cor. 10, 12. I^et him that thinketh he standeth take heed lest he fall. 14 APPENDIXES. I. or THE HOLT SCRIPTURES. 1. What are the Holy Scriptures ? The Holy Scriptures are the Word of God, which was written by the immediate inspiration of the Holy Ghost through the prophets, evangel- ists, and apostles, that we might be instructed in the true knowledge and worship of God unto eternal life. Compare the texts at qu. 5 in the Catechism, and also the following : John 5, 46-47 ; Heh. 1, 1-2 ; 3, 7 ; (comp. Ps. 95, 7-8 ;) Ps. 45, 1 ; Acts 1, 16, (comp. Ps. 41, 9 ;) 2 Sam. 23, 2* 2. Which are properly the books of the Old Testament? • They are those which were written in the He- brew tongue by Moses and the prophets, moved by the Holy Ghost, before the incarnation of Christ, and committed to the Jewish Church. Luke 24, 27. 44; Kom. 3, 2. 3. Which are properly the books of the New Testament? They are those which were written in the Qreeh tongue by the evangelists and apostles, moved by the Holy Ghost, after the birth of Christ, and com- mitted to the Church of Christ. Eph. 2, 19-20. (Qu.293.) 4. What are the books proper of the Old as well as of the New Testament otherwise usually called ? They are commonly called canonical^ because they are, as it were, an entirely safe canon (rule) ( 210 ) OF THE HOLY SCRIPTURES. 211 and a perfectly sure and suflScient standard, ac- cording to which all other addresses, writings, and doctrines are to be judged, so that what accords with them must be received, what is in conflict with them must be rejected. Acts 17, 11 ; Is. 8, 20; John 10, 35; Gal. 1, 8-9. 5. Are there any others besides these canonical hooks contained in the Holy Bible f Yes, those which are usually called apocryphal. 6. What are apocryphal books f ’ Apocryphal (i. e. secret) books are those, re- pecting whose authors and authority there were doubts in the Church of God ; therefore they were publicly used neither to establish, to confirm nor to judge articles of faith. 7. How do we know that the hooks from Judith to the Prayer of Ma7iasses are apocryphal? 1. Because they were issued after the times of the prophets ; 2. Because they lack the prophetic spirit and manner of speaking ; 3. Because they are not written in the Hebrew language ; 4. Because they are not quoted by Christ or the apostles in the New Testament ; 5. Because they were never received by the Hebrew Church ; 6. Because they were not regarded as canon- ical in the early Church, for four centuries after the birth of Christ ; 7. Because, finally, they contain much that is in conflict with the canonical books. (Tob. 6, 8- 9 ; 2 Macc. 12, 43. &c. ; 14, 41. &c.) Therefore they are not of equal authority with the canonical. 212 OF THE HOLY SCRIPT LEES. 8. W hat is the difference between the prophetical and the apqs- tolical Sadptures P In the doctrine there is no difference at all^ for in both one and the same doctrine respecting faith and life is set forth. But there is a difference in regard to time: for the writings of the prophets contain the prophecies of the future appearance of Christ ; those of the apostles, on the other hand, contain the history of Christ who has appeared^ and show how those prophecies were fulfilled and are to be explained. Therefore the Old Testament is called the ground of the New, and the New Testa- ment is called the fulfillment of the Old. John 5, 39; Acts 26, 22; 10, 43; Eom. 15, 4. 9. Are laymen also permitted to read the Scriptures f Why not ? For 1. Christ commands all, without distinction, to search the Scriptures ; John 5, 39. 2. We read that the Bereans searched the Scrip- tures daily, whether those things were so which Paul had preached to them ; Acts 17, 11. 3. The apostles wrote their epistles to entire congregations and to all the saints who were called; Eom. 1, 7 ; 1 Thess. 5, 27 ; Col. 4, 16; 1 John 2, 13. 4. They desire that the Word of God should dwell in all in all wisdom. Col. 3, 16. 10. Are the Holy Scriptures obscure j as the Papists pi'etendj or are they clear f On account of our ignorance they are, indeed, obscure in some passages, whose mode of speaking it is difficult to understand. These can be illus- trated and explained, however, by clearer pass- OF THE SYMBOLICAL BOOKS. 213 ages. But in all points that pertain to instruction in faith and life they are so clear and plain that all may not only read, but also understand them. 2 Pet. 1, 19 ; Ps. 119, 105 ; 19, 8-9 ; 2 Cor, 4, 3-4. (Clearness.) IThess. 5, 20; 2Pet. 1,.20; Kom. 12, 7. (Interpretation.) 11. Are, the Holy Scriptures also perfect.^ Yes; for they contain every thing necessary to faith and the attainment of eternal salvation and to a truly pious life. Therefore the Papists err, who maintain that the Scriptures are insufficient, and that not everything necessary to saving faith are contained in them, but must be derived from unwritten traditions, 2 Tim. 3, 15-17. (Qu. 5 of Catechism.) Dent. 4, 2; Rev. 22, 18-19 ; John 16, 12-13 ; 2 Thess, 2, 2 ; Matt, 15, 1-9. II. OF THE SYMBOLICAL BOOKS OF THE ETAN^ OELICAL LFTHERAN CHURCH. 1. What does the word symbol meanf The word symbol is a Greek word, and properly . means a sign, a mark of distinction, an ensign ov watchword. 2. What therefore do we generally understand hy a symbol f A confession of faith, by which orthodox Chris- tians are distinguished from infidels and those who have a false faith, 3. W hat aecordingly are Symbolical Books f Such books as ‘^are set forth in the name of the churches, which confess the same doctrine and religion, and are approved and received by them.” 214 OF THE SYMBOLICAL BOOKS. 4 . To what end are such books necessary f 1. That we might have a /^compendious form- ula and type, as it were, approved by unanimous consent, presenting the general doctrine as derived from the Word of Grod, and as professed by the churches of the pure Christian religion.’’ 2. That according to them ^^the pure doctrine might be distinguished and. separated from the hilse.” 3. ‘^That turbulent and contentious men may not be free, according to their inclination, to excite controversies inseparable from offense, nor, as they do not suffer themselves to be attached to any form- ula of pure doctrine, to propose and propagate enormous errors, from which nothing can result but that the pure doctrine will be ob^scured and lost.” 5 . What is the book called, in which all the symbolical un^tings of the M). Ijviheran Church are contained? Concordia, or the Book of Concord, which was first published complete in 1580. 6 . W hat are the 'public Confessions of the Ev. Lutheran Church, contained in the Book of Concord ? 1. The Apostles’ Creed ; 2. The Nicene Creed ; 3. The Athanasian Creed ; 4. The Unaltered Augsburg Confession ; 5. The Apology of the same ; 6. The Smalcald Articles ; 7. The Small Catechism of Luther ; 8. The Large Catechism of Luther ; 9. The Formula of Concord. 7 . By what term are the first symbols designated? The ecumenical, or general symbols. OF THE SYMBOLICAL BOOKS. 215 8 . W hence does the Apostolic symbol derive its name f From the apostles. (See Qu. 149 to 153 of the Catechism.) 9 . Whence has the Nicene Oreed> its name ? From the first general Council or Synod, which was held in the year 325 at Nice, in Bithynia (Asia Minor), where the arch-heretic Arius was condemned. 10 . From whom does the Athanasian Creed receive its name f From the great hero of the faith and defender of the divinity of Christ, Athanasius^ Bishop of Alexandria in Egypt, who died in the year 373. 11 . Why do we Lutherans adopt these ecumenical symbols f Because in them ^^the pure doctrine of Christ, in its genuine and original sense, was collected long ago from the Holy Scriptures, and comprised in articles or very brief chapters opposed to the corruption of heretics.” 12 . Whence has the Augsburg Confession its name? From the city of Augsburg in Bavaria; for there this Confession was presented at a great Diet on the 25. of June, 1530, to the emperor Charles V. by several electors, princes and estates of the empire, as ^Hheir confession and that of their ministers and teachers, the doctrine of which, drawn from the Holy Scriptures, they deliver in their provinces, dukedoms, principalities and cities;” 13 . Why do we Lutherans receive this Augsburg Confession? ‘^Since in these latter days Almighty God, in great mercy, has by the faithful agency of that most pious an,d excellent man. Dr. Luther, re- stored the purity of His Word, which had been 216 OF THE SYMBOLICAL BOOKS. involved in gross darkness under the papacy, and since that pure doctrine, as opposed not only to popery, but also to the corruption of other sects, has been comprised, agreeably to the Word of God, in the articles or several parts of the Augsburg Confession, we receive- also the original and unal- tered Augsburg Confession : and we do this, not because it was written by our theologians, but be- cause it is drawn from the Word of God and is firmly established on the foundation of the Holy Scriptures.” 14 . How do true Lutherans receive this unaltered Augsburg Confession f ‘^With their whole heart,” and therefore ^^ad- here to that simple, pure and perspicuous sense which its own expressions exhibit ; they conceive this Confession to be a pure Christian s^^mbol, which true Christians in our day ought to adopt next to the Word of God ; as also in former times Christian symbols and confessions were drawn up in the Church of God with reference to controver- sies which arose, and were heartily received by the pure teachers and hearers and publicly fessed.” . 15 . Whence has the Apology its name? It is called Apology, or Defence, ^^because in it not only is the Augsburg Confession clearly ex- plained and vindicated, but it is also fortified by the clearest and most decisive evidences of the Holy Scriptures.” 16 . Why have ive Lutheixms accepted this Apology also among our Confessions? ^^That we might explain and defend ourselves more fully over against the Papistii, and that er- rors which have been condemned might not in- OF THE SYMBOLICAL BOOKS. 217 sinuate themselves into the Church of God under the garb and patronage of the Augsburg Confes- sion/’ 17 . Why do the Smalcald Articles hear this namef Because they were written by Luther, and ^bip- proved and adoptecLat Smalcald,” in the elector- ate of Hesse Cassel, “by a very large number of theologians, at their meeting in the year 1537.” . 18 . Why were these Articles prepared f They were to be presented at the Council called by the pope to meet at Mantua, or wherever it might be held, for the purpose of setting forth “what we could accept or relinquish.” 19 . W hy do we Lutherans also accept these Smalcald Articles ? Because in them “the doctrine of the Augsburg Confession is recapitulated and several articles are more fully presented from the Word of God; and, besides, the grounds and grave reasons are set forth, on account of which we have withdrawn from popish errors and idolatries and cannot have any fellowship or come to any agreement with the pope in respect to these points,” 20 . What is the Catechism? Luther furnishes an answer to this question in his preface to the Large Catechism, where he says : “This little work Avas prepared Avith no other vieAV than to adapt it to the instruction of the young and illiterate. Hence among the ancients, in the Greek language, it Avas called a Catechism, Avhich signifies juvenile instruction, Avith Avhich all Chris- tians should be acquainted, so that if any one should not have a knowledge of it, he might justly not be considered in the number of Christians, nor be admitted to the sacraments.” 218 OF THE SYMBOLICAL BOOKS. 21 . When did Luther the Catechism? In the year 1529, after having, by a visitation to which he had been appointed, learned the de- plorable condition of many churches, as he informs us in the preface to the Small Catechism. 22 . W hy are the two Catechisms of Dr. Luther also embraced in the symbolical books of our Church? ‘^As the subject of religion relates also to the salvation of the people, or those who are called the laity, and as it is necessary, in view of their salvation, that they should distinguish the pure doctrine from the false, we receive also the Small and Large Catechisms of Dr. Luther, because in them also the Christian doctrine, derived from the Word of God, has been comprised and set forth, for the use of the laity, with the utmost perspicui- ty and simplicity.’’ 23 . What do the words Formula Cancordice mean in English? Form of Concord. 24 . By whom was this written ? Especially b}^ the theologians Martin Chemnitz of Brunswick, Jacob Andrese of Tuebingen, Nich- olas Selnecker of Leipzig, David Chytraeus of Ros- tock, Andrew Musculus and Christopher Koerner of Frankfort on the Oder, who completed the work at the cloister of Bergen, near Magdeburg, in the year 1577. 25 . Was it then necessary that this additional confession should be prepared ? Yes, because after Luther’s death, ‘^some theo- logians, in several articles of chief importance, departed from the Augsburg Confession, and either have not arrived at its true sense, or have certain- ly failed to adhere to it uniformly; while some OF THE SYMBOLICAL BOOKS. 219 also have endeavored to fix to it a sense really for- eign to it, who nevertheless professed that they embraced the Augsburg Confession, and pretended to glory in the profession of it. But from this cir- cumstance very grievous and pernicious" contro- versies arose in the pure evangelical churches.’’ 26 . What is accordingly the object of the Formula of Concord? ‘^Distinctly to explain these controverted arti- cles from the Word of God and from approved writings, so that all pious and intelligent persons may perceive w^hose opinion, in these controver- sies, is conformable to the Word of God and the Christian Augsburg Confession.” 27 . What a.re the approved luritings from which, in submission to the Word of God, the Formula of Concord explains these dis- puted articles ? The Augsburg Confession, the Apology, the Smalcald Articles, and Luther’s Small and Large Catechisms. 28 . For vjhat reason is this done ? “Because it has always been adjudged that they present the common or unanimously received doc- trines of 'our Church, since these w^ritings were confirmed by the most distinguished and excellent theologians of those times, and both received their signatures and also were adopted in the evangel- ical churches and schools.” 29 . Was it then designed to introduce scnnething new by the Formula of Concord ? Not at all ; it w^'as the purpose rather not to de- part in the least from the former confessions, “neither in the subjects nor phrases employed in them, but, assisted by the Spirit of God, to abide by them, constantly, with one consent.” I 220 , OF THE SYMBOLICAL BOOKS. 30 . In what light are her symbolical books regarded by the . Lutheran Church herself f As-‘^a definite form of doctrine approved by uni- versal consent, which all our evangelical churches at once may recognize and adopt, and by which, as having been itself taken fi^om dlie Word of Godj all other writings may be tried and proved,. Avhich are set forth for our approbation and adoption. 31 . Are then the symbolical books not to be placed on an equal- ity with the Word of God f By no means ; -^^r even as the foundation which we lay is the immutable truth of God’s Word; so these writings are set forth by us as witnesses of the truth, comprising the unanimously received and sound doctrine of our ancestors, who remained steadfast in the pure faith.” 32 . With what words did therefore our pious ancestors subscribe the Book of Concord ^‘In confirmation that this is the doctrine, faith, and confession of us all, for which we shall answer on the last day before the just Judge, our Lord Jesus Christ, and against which 'We shall neither speak nor write anything ,either secretly or pub- licly, but hope, by means of the grace of God, to adhere to it, we have, after due consideration, in the true fear of GocT, and after invoking His name, subscribed our names with our own’hands.” god’s word and Luther’s doctrine cure SHALL TO eternity ENDURE / K r J