-==5t CHRISTIAN CATECHISM SUNDAY-SCHOOLS AND-TAMIUES. WITH PROOF-TEXTS AND NOTES. THY WORD BY PHILIP SCHAFF. D.D., Professor in the Union Theological /^eniinary, New York. NEW EDITION. DAYTON, OHIO: UNITED BRETHREN PUBLISHlJSP ^lOUSE W. R. Funk, Agent /g-^ tihvaxy of Che t:heolo0ical ^eminarjp PRINCETON • NEW JERSEY 'd^^t- PRESENTED BY Rufus H. LeFevre Digitized by the Internet Archive in 2009 with funding from Princeton Theological Seminary Library http://www.archive.org/details/christiancatecOOscha I APR 21 1^--. CHRISTIAN CATEfm "^ Sl^NDAY-SCHOOLS AND FAMILIES. IN FIFTY-TWO LESSONS. "X^ITIi PROOF-TEXTS .A.NT) INTOTES. BY PHILIP fecHAFF, D.D., H'^etsor in the Union Theological ikmijiary, New York. FROM HOME TO THE SCHOOL : PROM THE SCHOOL TO THE CHURCH \ FROM THE CHURCH TO HEAVEN. NE^A^ EDITION, DAYTON, OHIO: UNITED BRETHREN PUBLISHING HOUSE. W. R. Funk, Agent. ^Traofllated into Syriac, Arabic, Hindostani, Chinese aud Japanese.] Entered according to Act of Congress, in the year 1880, by the AMERICAN SUNDAY-SCHOOL UNION In the Office of the Librarian of Congress, at Washington. PREFACE TO REVISED EDITION. By The Editor. This Edition contains the last revisions by Dr. Schaff, some of them made a few months only before his death. The changes were chiefly made for greater precision of language and of proof texts. EDWIN W. RICE. January, 1894. PREFACE TO NEW EDITION. By The Editor. This Catechism was originally prepared for family use, and has been highly valued by pastors, families, and Sun- day-school teachers in different denominations. Dr. Schaff has generously presented the plates and copy- right of this work (large and small edition) to the Amer- ican Sunday-School Union, and revised and adapted it to its use. "A catechism on the Christian religion should present the articles of faith fresh from the fountain of the word of God to the mind and heart of the j^upil for his instruction and comfort in life and in death. It should move in the central current of Christian truth. The more important ill H^H IV PREFACE. denominational differences may be stated for historical in- formation, but in a kind and charitable spirit, and with a view to promote, rather than to diminish, unity and harmony among the various branches of the kingdom of Christ." In the present work the author has happily combined the above advantages of an historical with those of a doctrinal catechism, and clearness and simplicity of style with com- prehensiveness of doctrine. His arrangement in com- mencing with the Lord's Prayer follows the common edu- cational order, for children are usually first taught the Lord's Prayer, or how to pray ; after this the Apostles' Creed, or what to believe ; and the Ten Commandments, or how to act. The subjects are naturally divided into fifty- two lessons, corresponding to the number of Lord's Days in a year. The Scripture passages marked by an asterisk ("■••) are to be committed to memory as a treasury of proof-texts on Christian doctrine and life. In this improved form the book is heartily commended to pastors, parents, teachers, and pupils wtio feel the need of a simple yet complete Biblical Union Catechism to aid in preserving the form o£ sound doctrine and the purity of Christian life.* May it be owned and blessed even more abundantly in the future by Him who said, " Suffer the little children to come unto me, and forbid them not; for of such is the king- dom of God. " EDWIN W. RICE. Philadelphia, 1880. * A cheaper edition of this Catechism is issued by the American Sunday-school Union, witnout the proof-texts »nd notea. TABLE OF LESSONS. THE LORD'S PRAYER.— THE CREED.— THE TEN- COMMANDMENTS. Pages 5-8. INTRODUCTORY LESSONS. PAGE I.— The True End of Man 9 II.— TheAYay of Salvation 11 III.— The Holy Scriptures 12 lY. — The Old and the New Testament 16 Y.— The Old Testament 19 YI.— The New Testament 20 PART FIRST. THE lord's PRAYER. VII.— Of Prayer 2Z YIII.— The Lord's Prayer 2S IX.— The Address 29 X.— The First Three Petitions 31 XL— The Last Three Petitions 35 PART SECOND. THE apostles' CREED, OR, THE CHRISTIAN FAITH. XII.— Of the Christian Faith 40 XIII.— The Apostles' Creed 43 XIV. — The Existence and Attributes of God 45 XY.— The Unity and Trinity of God 47 1* V VI TABLE OF LESSONS. PA08 XVI.— The Creation of the World 49 XVII. — Preservation and Providence 51 XVIII. — The State of Innocence 53 XIX.— The Fall 56 XX.— Sin 60 XXL— The Punishment of Sin 63 XXII. — Preparation fur the Coming of Christ 66 XXIII. — Jesus Christ. — His Names 7') XXIV.— The Person of Christ 7_ XXV.— The Two States of Christ 76 XXVI.— The Birth and Childhood of Christ 77 XXVIL— The Public Life and Ministry of Christ 79 XXVIIL— The Passion and Death of Christ 83 XXIX. — The Burial, and Descent into Hades 86 XXX. — The Resurrection, and Ascension of Christ.. 88 XXXL— The Sitting at the Right Hand of God, and Return to Judgment 90 XXXIL— The Threefold Office and Work of Christ.... 93 XXXIIL— The Holy Spirit 95 XXXIV.— The Christian Church, and the Communion of Saints 99 XXXV.— The Means of Grace 104 XXXVL— Holy Baptism 108 XXXVIL— The Lord's Supper HI XXXVIIL— The Order of Salvation.— Regeneration 115 XXXIX. — Justification and Sanctification 121 XL. — The Resurrection of the Body, and the Life Everlasting 125 PART THIRD. THE TEN COMMANDMENTS, OR, THE CHRISTIAN LIFE. XLL— The Ten Commandments 130 XLII. — The First Commandment 133 XLIII. — The Second Commandment 136 TABLE OF LESSONS. Vll PAGE XLIV.— The Third Commandment 140 XLV. — The Fourth Commandment 142 XLVL— The Fifth Commandment 146 XLVIL— The Sixth Commandment 150 XLVIII.— The Seventh Commandment 154 XLIX.— The Eighth Commandment 156 L. — The Ninth Commandment o 159 LI. — The Tenth Commandment , 162 LII. — Concluding Questions 166 THE LORD'S PRAYER. Our Father who art in heaven : Hallowed be thy name. Thy kingdom coma Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, forever. Amen. THE CREED. I believe in God the Father Almighty, Maker of heaven and earth. And in Jesus Christ his only begotten Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; He descended iiito hades;* the third day He rose 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. * The place of departed jpirits. B THE CREED— THE TEN COMMANDMENTS. I believe in the Holy Ghost ; the holy catholic Church, the communion of saints : the forgiveness of sins ; the resurrection of the body, and the life everlasting. Amen. THE TEN COMMANDMENTS. God spake all these words, saying : I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. I. Thou shalt have no other gods before Me. II. Thou shalt not make unto thee any graven image, 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. For I the Lord thy God am a jealous God, vis- iting the iniquity of the fathers upon the children unto the third and fourth r/eneration of them that hate Me; and shewing mercy unto thousands of them that love Me, and keep My command- ments. in. Thou shalt not take the name of the Lord thy God in vain. THE TEN C03IMANDMENTS. 7 For the Lord will not hold him guiltless that taketh His name in vain. rV. Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work : but the seventh day is the sabbath of the Lor^ thy God : in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day : wherefore the Lord blessed the sabbath day, and hallowed it. V. Honor thy father and thy mother : that thy days may be long upon the land which the Lord thy God giveth thee. VI. Thou shalt not kill. Vn. Thou shalt not commit adultery. Vm. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neighbor. X. Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his 8 THE TEX COMMANDMENTS. OX, nor his ass, nor any thing that is thy neighbor's. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it : Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets. A CHRISTIAN CATECHISM. INTRODUCTORY LESSONS. I. The True End of Man. 1. Who made you? Almighty God, our heavenly Father. * Gen. 1, 27. God created man in his own image, in the image of God created he him. Ps. 100, .3. It is he [God] that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. Job 33, 4. The Spiril of God hath made me, and the breath of the Almighty hath given me life. Mai. 2, 10. Have we not all one Father? Hath not one God created us ? Ps.33,6; 119,73; Job 10, 8; Neb. 9, 6 ; John 1, 3 : Col. 1,16. 2. Who redeemed you f Our Lord Jesus Christ. * 1 Pet. 1, 18. 19. Ye were not redeemed with corruptible things, as silver and gold, . . . but with the precious blood of Christ. 1 Cor. 6, 20. Ye are bought with a price: therefore glorify God in your body and in your spirit, which are God's. 1 Tim, 2. 6; Tit. 2, 14,- Acts 20, 28; Heb. 9, 14; 1 John 1.7; Rev. 1, 5. 3. Who sanciifies you? The Holy Spirit. * 1 Cor. 6, 11. Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God. I Pot. 1, 2, Elect according to the foreknowledge of God ? 9 ]0 THE TRUE END OF MAN. the Father, through sanctification of the Spirit, unto obedienca and sprinkling of the hlood of Jesus Christ. Heb. 10, 22; 2 Thess. 2, U. 4. For what end were you created? For the glory of God and for eternal blessedness. •-■■ Rom. 11, .36. Of him [God], and through him, and to him are all things : to whom be glory forever. Amen. Rom. 14, 8. Whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live, there- fore, or die, we are the Lord's. Ps. 145, 10. All thy works shall praise thee, 0 Lord ; and thy saints shall bless thee. Prov. 16, 4. The Lord hath made all things for himself: yea, even the wicked for the day of evil. 1 Cor. 10, 31. Whether therefore ye eat or drink, or what- soever ye do, do all to the glory of God. John 17, 24. Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory which thou hast given me. 5. What, then, should he your chief concern in this life? To do the will of God, and to save my soul. * Matt. 16, 26. What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul ? * Matt. 6, 33. Seek ye first the kingdom of God, and his righteousness : and all these things shall be added unto you. Phil. 2, 12. 13. Work out your own salvation with fear and trembling. For it is God who worketh in you both to will and to do of his good pleasure. John 5, 30. I seek not mine own will, but the will of the Father who hath sent me.— Comp. Matt. 20, 39. 42. John 4, 34. My meat is to do the will of him that sent me, and to finish his work. Matt. 6, 10. Thy will be done in earth as it is in heaven _ Topics for the First Lesson.— Notes and IIints. (1.) The divine origin and the dixdne destiny of man, who is made in the image of God and for the glory of God. '• Thou. 0 God, hast created us for thyself, and our hearts are without rest until they rest in thee."' (St. Augustine.) (2.) Tho priceless value of the immortal anul, which exceeds the value of the whole material world. Matt. 16. 26. THE WAY OF SALVATION. H (3.) Tlie threefold obligation of man to serve and glorify God, oa account of his creaiinn by (.iod the lather, of his ndemption by God the Son, and of his regeneration and sanctijimtii-n by God the Holy Ghost. (^4.) The supreme importance of reli^iim.iX^ the bond which unites man to God. Reli'jion means re-union and com-munion of man with God, and implies: (a) an original uninn of man with God in the state of inno- «ence in paradise; (/>) a separation of man lioni God by .^iu and deatli ; (c) a ?Y-union of man with God through Christ by redemption from thft curse of sin and dejith. 11. The Way of Salvation. 1, Is it the will of God, that you should be saved ^' It is. ± Whysof Because God is love, and will have all men to be saved. * 1 John 4, S. God is love. *• Ezek. 8o. 11. As I live, saith the Lord God, I have no plefisure in the death of the wicked : but that the wicked turn from his way and live. — Comp. 18, 23. 32. 1 Tim. 2, 4. God will have all men to be saved, and to come unto the knowledge of the truth. 2 Pet. 3, 9. The Lord is longsufFering to us-ward, not willing that any should perish, but that all should come to repentance. 3. How has God revealed his love to rjou? By giving his only begotten Son, our Lord and Saviour Jesus Christ. ^•' John 3, 16. God so loved the world that he gaA'e his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. * 1 Tim. 1, 15. This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the Avorld to eare sinners. Rom. h, S. God commendeth his love toward us in that, while we were yet sinners, Christ died for us. 1 John 4, 9.'l0 ; Matt. 10, 11 ; Luke 19, 10. 4. Can you he saved by your own strength ? No ; but only by the grace of God in Christ 12 OF THE HOLY SCRIPTURES. * Acts 4, 12, Neither is there salvation in any other [but Christ] : for there is none other name under heaven given among men, whereby we must be saved. Rom. 3, 23. 24. All have sinned, and come short of the glory of God ; being justified freely by his grace through th« redemption that is in Christ Jesus. Eph. 2, 8. 9 ; Gal. 3, 16 ; Tit. 3, 5-7. 5. What ?>iust you do to be saved ? I must repent of my sins, and believe ia* Jesus Christ. John 3, 36. He that believeth on the Son hath everlasting life. "•••Mark 1, 11. Repent ye, and believe the gospel. Mark 16, 16. He that believeth and is baptized, shall b« saved; but be that believeth not, shall be damned. Luke 9, 23. If any man will come after me, let him deny himself and take up Jiis cross daily, and follow me. — Comp. 14, 27; Matt. 10. 38; 16. 24. Acts 16, 30. 31. [The question of the jailer at Philippi :] "What must I do to be saved?" [and the answer of St. Paul:] " Believe on the Lord Jesus, and thou shalt be saved." 6. Where is the loay of salvation pointed out to us? In the Holy Scriptures. * 2 Tim. 3, 15. From a child thou hast known the Holy- Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus, John 5, 39. Search the Scriptures ; for in them ye think ye have eternal life: and they are they which testify of me \_i.t. of Christ as the promised Saviour]. III. Of the Holy Scriptures. 1. Where has God revealed himselJ'F In the works of creation, in the conscience of man, and in the history of nations. (1.) In the creation: * Ps. 19, 2, The heavens declare the glory of God ; and the firmament showeth his handy work,—' Comp, Rom, 1, 19, 20; Acts 14, 17 : 17, 26-28, OF THE HOLY SCRIPTURES. 13 (2.) In the conscience. Rom. 2, 14. 15. When the Gentiles, who have not the [revealed Mosaif] law, do by nature the things contained in the law, these having not the law, are a [natural inward] law unto themselves : who show the work of the law written in their hearts, their conscience also bearing witness [or, the conscience witnessing with them], and their thoughts the meanwhile accusing or else excusing one another. — Comp. John 1, 9; 8, 9 (being convicted by their own con- science). (3.) In the history of the world. Acts 14, 17. God left not himself without witness. [This was spoken to heathens.] — Comp. 17, 26-28: John 1, 5. 10. (The sacred history belongs to the revelation of God in his word, a great part of which both in the Old and New Testament consists of history.) 2. Where has God most fully and clearly revealed liimseJf? In his holy word, and in the person of our Lord and Saviour Jesus Christ. -'•Ps. 119, 105. Thy word is a lamp unto my feet, and a light unto my path. — Comp. Ps. 19, 8, 9. 2 Pet. 1, 19. We have also a more sure word of prophecy; 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 hearts. 2 Tim'. 3, 15-17; Heb. 1, 1. 2; 4, 12. 13. 3. Where is the Word of God contained ? In the Bible, or the Holy Scriptures. 4. What does the word Bible mean ? The Book of books, or the best and most important of all books. 5. Who wrote the Bible ? Prophets and Apostles, under the inspiration of the Holy Ghost. ^ 2 Pet. 1, 21. The prophecy came not in old time by the will of man; but holy men of God spake as they were moved hy the Holy Ghost. Heb. 1, 1. 2. God. who at sundry times and in divers manners spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by his Son. 2 Tim. 'i, 16. All Scripture is given by inspiration of God 2* 14 Oh' THE HOLV .sCRJl'TURES. 1 Thess. 2, 13. When ye received the word of (Jod which ye heard of us, ye received it not as the word of men, but as it is iu truth, the word of God, which effectually worketh also in you that believe. On the inspiration of the Apostles, see John 20, 22; Acts 2,4. 6. What are the contents of the Bible f The Bible contains a revelation of the triune God in the creation,, the redemption, and the sanctification of the world. 7. What benefit is the Bible to us ? The Bible shows us the way of salvation, and is the infallible rule of the Christian faith and life. ■-■• 2 Tiiu. ?,, 16. 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, fbi- instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works. Ps. 119, 105. Thy word is a lamp unto my feet, and a light unto my path. Heb. 4. 12. The word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. John 6, 39 : 10, 35 (the Scripture cannot be broken) ; 17, 17; Rom. 15, 4; 2 Pet. 1, 19. 8. Who enables you to understand the Bible f The same Holy Spirit who inspired the Bible, and is given to believers. PvS. 119, 18. Open thou mine eyes, that I may behold wondrous things out (jf thy law. * John 16, 13. When he, the Spirit of truth, is come, h« will guide you into all truth. 1 Cor. 2, 14. The natural man reeeiveth not the things of the Spirit of God : for they are foolishness unto him : neither can he know them, because they arc spiritually discerned. 1 Cor. 2, 10. But God hath revealed them unto us by his Spirit : for the Spirit searcheth all things, yea, the deep things ef God. Luke 11, 13. If ye, being evil, know how to give good gifts OF TIIC HOLY SCRIPTURES. 15 unto your ohikh-en ; how much more shall your heaTenl7 Father give the Holy Spirit to them that ask him? Matt/16. 17; John 14, 26; 1 John 2, 20. 27. 9. What vse slwuJd you make oftlie Bible? AVe should diligently and devoutly study the Bible, as the book of God, and conform to its teachings. * Luke 11, 28. Blessed are they that hear the word of God, and keep it. * Jam. 1, 22. Be ye doers of the word, and not heavers [or readers] only, deceiving your own selves. J'lhn 13. 17. If ye know these things, happy are ye if ye do them. John 7, 17 : 8, 31 ; Matt. 7, 21. Notes and Hints. Q. 3. The Bible embraces the works of about forty authors of ditferent classes of society, from the lowly conclitiou of the fisherman and shep- herd, to the exalted position of the lawgiver and king: it was written during the long period of sixteen hundred years (the books of Moses about fifteen huudred years before, the Revelation of St. John nearly one "hundred years afier, the birth of C'arist ), in different places, as Egypt, the Desert of Arabia, Canaan, A:.ia Minor, Greece, and Rome ; and it contains a greit variety of matter and foiuns of composition, as history, poetry, propiiecy, proverbial philosophy, doctrine, precept, from the simplest style to the sublimest flights of diction. Yet, with all these differences, it breathes from beginning to end the same spirit, and teaches the same system of ivA\\ and practice, and the same plan and way of salvitiin; the apparent discrepancies being merely the successive stages of devek)i)ment from the germ to the flower and fruit, or from the dawn of tlie morning to the splendor of the noonday sun. For it exhibits the truth, not as a dead tradition or uniform repe- tition from age to age, but as a vital principle and living power, ever growing and expanding, and yet ever retaining its identity and essential unity. Let no one take offence at the modesty and humility of its form and language, for thus it reaches even the lowliest capacity. The word of God has indeed become flesh and blood, and assumed the form of a servant, but out of the veil of this real humanity shines forth the glory of eternal truth. The Bible, under whatever view we may regard it, is undoubtedly the most remarkable of all books, and beyond the reach of comparison. It can teach, edify, improve, terrify, comfort, and cheer as no other book. It has a creative, regenerative, .'sancti- fying, all-penetrating power for every reader that is seriously concerned about his salvation, and pierces to the very marrow of our heart and conscience. It improves upon acquaintance, and challenges our reve- rence and affection in proportion as we use it. We never get tired of it. as we do of the greatest works of man. Like a torch, the more it is shaken the more it shines, and, like a healing herb, the harder it is pressed the stronger the sweet fragrance it yields. Even its difficulties and mysteries — like similar mysteries in the book of creation — have their use, and should remind us of the imperfections of our earthly knowledge, and stimulate ua to deeper research. The Bible has th« J 6 THE OLD AND THE NEW TESTAMENT. seal of approbation of all Christendom for these eighteen hundred years, and continually verifies itself in the experience of every Chris- tian by tlie inner testimony of the Holy Spirit, who breathes through it with his supernatural power. The Bible is a book of life, the book of God, for all mankind : f »r children and adults, for the rich and the poor, for rulers and sul>- jccts, for the learned and the illiterate, easily intelligible and yet un- fathomable, old and yet ever young and fresh, as God himself, who gav< it as our guide in the path of piety, virtue and happiness. "Within this sacred volume lies The mystery of mysteries. Oh, happy they of human race, To whom our God has given grace To hear, to read, to praise and pray, To lift tlie latch, and force the way! But better had they ne"er been born. Who read to doubt, or read to scorn." Q. 4. The passages on the ins])iration of the Bible refer more directly to the Old Testament, the New Testament being then not completed, but from them we may infer, a fortiori, the inspiration of the New, which is the fuliilmeut of the Old. Jesus Christ is the supreme and absolute authority fi>r Christians, and of him tlie Bible bears witue-s from beginning to end. Heaven and earth shall pass away, but his words shall not pass away. (Matt. 24, 35.) The writings of the apostles are only the faithful reflection of his teaching under the un- erring guidance of the Holy Spirit, which was given to them on the daj' of Pentecost. (Acts 2, 4.) Q. 7. The Holy Spirit reveals, through faith, even to the unlearned and simple, so much of the meaning of the Scriptures as is necessary for their edification and salvation ; while, without faith, it is a sealwt book even to the wisest and most learned : hence the Saviour praises his heavenly Father, because he has hid these things from the wise and prudent, and revealed them unto babes. (Matt. 11, 25.) IV. The Old and the New Testament. 1. What are the two parts of the Bible f The Old and the New Testament. 2. What does the ivord Testament mean f The covenant which God made with man. 3. What covenants did God make with man? First the covenant of the law through his servant Moses, and then the covenant of tii^ gospel through his Son Jesus Christ. THE OLD AND THE NEW TESTaME.NI. 17 4. What does the Old Testament contain? The law and the promise. 5. What does the New Testament contain? The gospel, which is the fulfilment of the law, and the promise. 6. How, then, are both related to each other? The Old Testament is the preparation for the New, and the New Testament is the per- fection of the Old. * Matt. 5, 17. Think not that I am come to destroy the law, or the prophets : I am not come to destroy, but to fulfil. John 1, 17. The law was given by Moses, but grace and truth came by Jesus Christ. Rom. 10, 4. Christ is the end of the law for righteousness to every one that believeth. 7. In what language was the Bible originally written? The Old Testament was written in Hebrew, the New Testament in Greek ; but both are now translated into almost every language of the world. 8. What \s the sum and substance of both Testa- ments ? Jesus Christ. * John 5, 39. They [the Scriptures] are they which testify of me [Christ]. John 1, 45. We have found him of whom Moses in the law and the prophets did write, Jesus of Nazareth. Luke 24, 44. All things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Notes and Hints. Q. 2. Testament (from the Latin testis, witness) means properly the lasl will confirmed by witnesses, or a written instrument, duly certified, concerning the disposition of a person's property after death. In this sense we may say that the Gospels are the will of Christ, and the Epistles the codicils annexed; and that both constitute the supreme authority, which must decide all controversies among the descendant* IS THE OLD AND THE NEW TESTAMENT. of the family. But in the Latin Bible, from which it i)a8sed int« modern translations, Testament is the equivalent for the Greek diatheke, which means both a will (Ileb. 9, 16. 17), and a covenant or agreement between two persons or parties, embracing mutual promises on mutup.l conditions (Gen. 15, 18: 17, 2: Luke 1, 72; Gal. 3, 15). The word was first used for the two dispensations, the Mosaic and the Christian; but since Tertullian, in the second century, it also signifies the books wherein they are authoritatively recoided; the sacred writings of the Jews being called the Old Testament, and the sacred writings of the Christians "being called the New Testament. We should read tha Testament, not as lawyers who criticize it, but as children who inherit it. Q. 3. The Old Covenant, or the Jewish dispensation, is the covenant ■ 'f law, made on Mount Sinai, between God and the Jewish people through Moses, with sacrifices and the blood of beasts, Ex. 24, 3-12; Deut. 5, 2-5; Gal. 3, 24. The Neto Covenant, or the Christian dispen- sation, is the covenant of the Gospel, i)romised of old, and foretold bv the prophets, made between God and the whole human race through Christ (" the mediator of a better covenant"), and sealed by his blood for the remission of sins, Jer. 31, 31-34 ; Matt. 26, 28 ; Heb. 7, 22: 8, 7-13; 9, 15-17. The old dispensation was national, and merely preparatory to the Christian, and hence temporary. The new dispensation is general and eternal. Q. 4. Hence the expression " the law and the prophets," for the whol* Old Testament, Matt. 5, 17; 7, 12; 22, 40, and often. Q. 6. The New Testament is concealed in the Old ; the Old Testament is revealed in the New. They are related to each other as the germ and the fruit. Christianity is, on the one hand, the fulfilment and per- fection of Judaism ; but, on the other hand, it is also a new and the i'ighest revelation, a new moral creation. At the incarnation of Christ the creative word was repeated in a higher spiritual sense ; " Let there be light : and there was light." Q. 7. The Hebrew was the vernacular language of the Jews, for wliom tlie Old Testament revelation was originally intended. The Greek language was the ruling language in the Roman empire at the time of Christ and the Apostles. The Bible was at an early period translated into Latin, Syriac, and all other languages in which Chris- tianity was preached. During the period of the Reformation most of the translations were made which are now used in Protestant churches. The Bible is now printed in three hundred and ninety different lan- guag<'^< or dialects. More tlian four-fifths of these versions an- the product of missionary scholarship and zeal. The British and Foreign Bible Sdciety, founded March 7, 1804, has issued 134.()iO,nO() copies of the Scriptures (1892). The American Bible Society, founded May 8, 1816, has issued 55,000,000 copies of the Scriptur.-s (lcS9:j) ; and millions of copies have been printed and circulated by other publishers. Twice as many copies of the Bible have been circulated in the present cen- tury in heathen-lands as were issued between the first jirinted Bible and the era of Bible Societies (1804), or about three hundred and fifty years. A numlter of translations of the Bible were made into Knglish previous to the present Authorized Version, made in 1611, and afresh revision of the New Testament, made by the Anglo-American Revision Commit- tee, was issued in 1881, and a similar revision of the Old Testament was completed in 1885. THE OLD TESTAMENT, 19 V. The Old Testament. 1. Hoio many books does the Old Testament contain f Thirty-nine. 2. How are they divided ? • Into historical, poetical, and prophetical books. 3. Name the historical books. First, the five books of Moses, called Gene- sis, Exodus, Leviticus, Numbers, and Deuteron- omy. 4. Name the other historical books. Joshua, Judges, Ruth, First and Second Samuel, First and Second Kings, First and Se- cond Chronicles, Ezra, Nehemiah, and Esther. 5. Which are the poetical books? Job, Psalms, Proverbs, Ecclesiastes or the Preacher, and the Song of Solomon. 6. Which are the prophetical books ? The prophecies of the four greater, and the twelve minor prophets. 7. Name the greater prophets . Isaiah, Jeremiah (with the Lamentations), Ezekiel, and Daniel. 8. Name the minor prophets. Hosea, Joel, Amos, Obadiah, Jonah, Micali, Nahum, Habakkuk, Zephaniah, Haggai, Zecha- riah, and Malachi. 9. What are all these books caUedf The canonical books of the Old Testament. 20 THE ^EW TESTAMENT. 10. Wh-!/ SO ? Because they are divinely inspired, and. together with the New Testament, constitutt the rule of faith. Notes and Hints. Q. 2. Tlie Old Testament is popularly divided into Moxe.s and the Pi-o- plii'.ts. More accui'ately, it is divided into three classes of books : — I I .} The historical books relate the history of the divine revelation, and the fortunes of the people of God from the creation down to the returi^ f;i)ni tlie Babylonish captivity. (2.) The poetical books, sometimes also called the didactic books, exhibit the religion of the Old Testa- ment in sacred poems, prayers, and proverbs. (3.) The propfieticci books contain exhortations, warnings, and predictions of future events, especially of the coming of the Messiah for the salvation of Israel and the whole human race. Q. 9 and 10. The canonical books (from the Greek word canon, i.e. rule or measure) are so called to distinguish them from the Apocrypha, or obscure books, which are added to all the Roman Catholic and also tn many Protestant editions of the Bible. These apocryphal books are useful and edifying, and form an important historical link between the Old and the New Testament, but are not inspired, and hence no part of the rule of the Christian faith, for the following reason : (1.) The apocryphal books were written by unknmun authors after the extinction of prophecy (Malachi) and after the collection of the Jewish canon by Ezra and Nehemiah, not in the Hebrew language, as the canonical books, but originally in Greek. (2.) They were not regarded by the .Jews (according to Josephus), nor by the primitive Christians before Augustine, as belonging to the sacred canon or the body of inspired and autlioritative books. Even Jerome (who was a better Biblical scholar than Augustine) insists upon the distinction. (:^.") They are never quoted by Christ and the Apostles in the New Testament. (4.) Thi-> contain, with many remarkable providences and elevated doctrinal and m reasons, they should either be distinguished from the canonical books by smaller type, or be excluded from the editions of the Bible. The latter is the policy of the British and American Bible Societies. The Jewish Apocrypha are twelve or more in number, viz., Wisdom of Solomon, Ecclesiasticus (or the Wisdom of Jesus the Son of Sirach), Tobit, Judith, the Rest of Esther, Baruch, the Song of the Three Chil- 'Iren, the Story of Susanna, Bel and .the Dragon (sometimes divided into two books), tiie Prayer of Manasses, two books of the Maccabees; to wliich some editions of the Bible add a third book of the Maccabw^s, uiul several books of Esdi-as. VI. The New Testament. 1. How many books does the New Testament contain f Twenty-seven. THE NEW TSSTAMENT. 21 2. How is the New Testament divided ? Into historical, doctrinal, and prophetical books. 3. Which are the historical books of the New Testa- ment f The four Gospels and the Acts. 4. Who wrote the Gospels f The Evangelists Matthew, Mark, Luke, and John. 5. What does the word Gospel mean? The glad tidings of salvation in Christ. * Rom. 1, If). I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth. Luke 2, 10. 11. And the angel said unto them [the shep- herds of Bethlehem] : Fear not ; for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. Mark 16, 15. Go ye into all the world, and preach the gospel to every creature. 6. What do the Gospels treat off The life and doctrine, the death and resur- rection, of Jesus Christ. 7. Who is the author of the Acts of the Apostles f Luke, the Evangelist. 8. What do the Acts contain? The history of the founding and spread of Christianity under the Apostles, especially St. Peter and St. Paul. 9. Which are the doctrinal or didactic books ? Fourteen epistles of Paul, and seven catho^ lie or general epistles. 09, THE NEW TESTAMENT. 10. Name the Epistles of St. Faul. The Epistle to the Romans, First and Second Corinthians, Galatians, Ephesians, Philippians, Oolossians, First and Second Thessalonians, First and Second Timothy, Titus, Philemon, and Hebrews. 11. Name the catholic or general Epistles. Two Epistles of Peter, three of John, one of James, and one of Jude. VI. What do the doctrinal books treat off The Christian faith and life. 13. Which is the prophetical hook of the New Testa- nuntf The Revelation of St. John. 14. What-'are the contents of the hook of Revelation f A prophetical description of the conflicts and triumphs of the Christian Church till the glorious coming of Christ. Notes and Hints. Q. o. The English word gospel, from the old Saxon God's spell (speec'\), or good spell, means good news or glad tidings, and is the precis? equivalent for the Greek word evangelion, from which we derive the vorU to evangelize. Q. 10. The Epistle to the Hebrews is anonymous, and the opinions of divines as to its author are divided. But, if not fhroctly the work of St. Paul, it proceeded from one of his disciples, and breathes his spiriv throughout. Q. 14. Tlio rtovelation of Christ through St. John, or the Apocalypse. Cirms the fit conclusion to the canon. The whole New Testament is a beautiful organism, in which the Gospels may be compared to the root tlie Epistles to the branches, the Revelation to the ripe fruit. Or, td use another figure, the first form the foundation, the second the edifiro itself, and the last the dome. The three classes bear to each other the same relation as conversion, sanctification, and glorification, or as th ■ cardinal Christian virtues, faith, love, and hope. The substance, tht all-absorbing theme, the beginning, middle, and end, of the whole Testiv ment, is Jesus Christ. OF PRAYER. 23 PART FIRST. VII. Of Prayer. 1. What is prayer f The raising of the heart to God, and com- muning with him. •••• Ps. 19, 14. Let the words of my mouth, and the medi- tation of my heart, be acceptable in thy sight, 0 Lord, my Btrength and my redeemer, Ps. 62, 8. Pour out your heart before him : God is a refuge for us. 2. Wliy sJiouId we pray ? Because God commands us to pray, and be- cause we are poor, needy creatures, who receive all temporal and spiritual gifts from the good- ness of God. "•■■• James 1, 17. Every good gift and every perfect gift ii from above, and cometh down from the Father of lights. 1 Cor. 4. 7. What hast thou that thou didst not receive? 1 Cor. 15, 10. By the grace of God I am what I am. John 3, 27. A man can receive nothing except it be given iiim from heaven. Ps. 50, 15. Call upon me in the day of trouble : I will de- liver thee, and thou shalt glorify me. — Matt. 7, 7. 3. Is prayer simply a duty? It is not only a sacred duty, but also a pre- cious privilege of the children of God. 24 OF PRAYER. 4. JVhat are the different kinds of prayer * Adoration, thanksgiving, intercession, petition, and praise. * 1 Tiin. 2, 1. I exhort therefore, that, first of all, suppli- cations, prayers, intercessions, and giving of thanks be mada for all men. Phil. 4, 6. 5. To whom should we pray ? Only to God, who is both able and willing to give us all we need. * Matt. 4, 10. Thou shalt worship the Lord thy God, and him only shalt thou serve.— Comp. Rev. 19, 10; 22,'S. 9. Eph. 3, 20. 21. Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. — Comp. Ps. 65, 3; James 1. 17. 6. How should we pray? In the name of Christ, humbly and devoutly, with childlike faith in God's mercy, and resig- nation to his holy will. * John 16, 23. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. — Comp. 14, 13. John 4, 24. God is a Spirit; and they that worship him, must worship him in spirit and in truth. Matt. 21, 22. All things, whatsoever ye shall ask in prayer, believing, ye shall receive. — Comp. Mark 11, 24: James 1, 0. 7; 5, 16. lleb. 4, 16. Let us come boldly unto the throne of grace. Heb. 10, 22. Let us draw near with a true heart in full assurance of faith. . Matt 26, 39. Not as I will, but as thou wilt. 7. For what shoidd we pray f For all spiritual and temporal blessings, but not for any thing which is contrary to the will of God. See the Lord's Prayer. OF PRAYER. 25 8. For tchom should ice pray ? For ourselves, for our parents, kindred and friends, and for all men, even our enemies. * 1 Tim. 2, 1. 2. I exhort therefore, that, first of all, suppli- cations, prayers, intercessions, and giving of thanks be made fcr all men ; for kings, and for all that are in authority ; that we may lead a quiet and peaceable life in all godliness and hv.nesty. Ps. 122, 6. Pray for the peace of Jerusalem : they shall prosper that love thee. James 5, 16. Pray one for another. "■=■ Matt. 5, 44, 45. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitsfullj- use you, and persecute 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. 9. Where can and should we pray ? Everywhere, but especially in the church, in the family, and in the closet. (1.) Public prayer. Ps. 122, 1, 2. Let us go into the houst of the Lord. Our feet shall stand within thy gates, 0 Jerusa- lem. Acts .3, 1. Peter and John went up together into the temple at the hour of prayer. Heb. 10, 25. Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another. (2.) Social and family prayer. Matt. 18, 20. Where two or three are gathered together in my name, there am I in the midst of them. — Comp. Acts 1, 14 ; 2, 46 (from house to house) ; 12. 12 (the house of Marj^ the mother of John, . . . where many were gathered together praying). (o.) Private prayer. Matt. 6, 6. When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret ; and thy Father which seeth in secret, shall reward thee openly. — Comp. Mark 1, 35 ; Ps. 55, 1 7 : Dan. 6, 10. 10. How often should we pray? Xi all times, but especially every morning and evening, and at every meal. *' 1 Thess. 5, 17. Pray without ceasing. — Comp. Luke 18, 1 ; Eph. 6, 18 : Rom. 12, 12. 26 OF PRAYER. * Ps. 55, 17. Evening, and morning, and at noon will I praj, and cry aloud : and he shall hear my voice. Ps. 92, 1. 2. It is a good thing to give thanks unto the Lord, and to sing praises unto Ihy name, 0 most High : to show forth thy loving-kindness in the morning, and thy faithfulness every night. Dan. 6, 10. Daniel . . . kneeled upon his knees three time? a day, and prayed, and gave thanks before his God, as he di'l aforetime.— Comp. Acts 2, 1. 2. 15; 3, 1 ; 10, 9. 1 Tim. 4, 4. Every creature of God is good, and nothing ti» be refused, if it be received with thanksgiving: for it is sancti- fied by the word of God and prayer. Rom. 14, 6. He that eateth, eateth to the Lord, for he giveth God thanks.— Comp. 1 Cor. 10, 30. 31; Deut. 8, 10: and the example of Christ, John 6, 11 ; Matt. 26, 26. 11. Does God hear our prayers f God hears all our prayers, for he is omnipres- ent and omniscient. Ps. 145, 18. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. Comp. Ps. 139, 7- 12; Eph. 3,20. 12, Does God answer our prayers ? God answers our prayers for Christ's sake, be- cause he is our merciful Father. -•• Matt. 7, 7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. * John 14, 14. If ye shall ask any thing in my name, I will do it. James 5, 16. The effectual fervent prayer of the righteous man availeth much. Ps. 10, 17 ; 34, 15 ; 50, 15 ; 91, 14. 15 : 145, 9. 18 ; Prov. 15. 29; Matt. 21, 22; John 16, 23; Luke 11, 11-13; Eph. 3, 20. 13. But ichen does God refuse our prayers? When we ask amiss, or for things injurious to us. * James 4, 3. Ye ask, and receive not, because ye sn'k amiss, that ye may consume it upon your lusts. James 1, 6. 7. Let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind OF PRAYER. 27 and tossed. For let not that man think that he shall receive any thing of the Lord. Ps 66, 18. If I regard iniquity in my heart, the Lord will not hear me. * Prov. 15, 29. The Lord is far from the wicked; but he h*3areth the prayer of the righteous. Job 27, 9; Isa. 1, 15 ; Jer. 11, 11 ; Micuh 3, 4; Prov. 1, 28^ John 9, 31. Notes and Hints. We commence with an exposition of prayer, and the Lord's Prayer, contrary to catechetical usage, but agreeably to the natural order of religious education; children being first taught the Lord's Prayer, then the Creed, and last the Ten Commandments. Q. 2. Prayer may be considered (1) as an essential want of every religious man, even the heathen and Mohammedan ; (2) as a sacred duty enjoined in the word of God; (3) as a precious privilege and source of unspeakable benefit. Q. 5. As a general rule, prayer is addressed to God the Father (as in the Lord's Prayer), in the name of Christ, through the Holy Spirit, who enables us to pray, and intercedes for us with unutterable groauings (Rom. 8, 26). But Christ and the Holy Spirit being strictly divine in essence and character, they may also be directly addressed in prayer, as was done by the dying Stephen, Acts 7, 59. 61 ; corap. 1 Cor. 1, 2 (all that call upon the name of Jesus Christ our Lord); Acts 9, 14. 21; 22, 16; Phil. 2, 9; 2 Tim. 2, 22; Heb. 1, 6; Rev. 5, 11-13. As to the invocation of angels and departed saints, it is nowhere authorized in the Scriptures, either by precept or example, and ex- pressly censured in Rev. 19, 10 and 22, 8. 9. Christ is our only and all- sufficient mediator and advocate with the Father, and his merits and intercession far exceed in value and effect the combined merits and intercessions of all saints. — Comp. John 14, 6; 1 John 2, 1. 2; 1 Tim. 2, 5; Heb. 7, 25; Eph. 2, 18. It is the glorious privilege of the evan- gelical Christian to commune directly and personally with Christ with- out the intervening influence of others. To saints belong honor and grateful remembrance, but worship and adoration are due to God alone. Q. 6. The length of a prayer is of small account. God looks to the heart. Better few words and much devotion, than many words and little de- votion. — Comp. Matt. 6, 7. The prayer of the publican in the temjile (Luke 18, 13), and the Lord's Prayer, are slmrt. Yet the Lord himself, in the days of his flesh, spent whole nights in prayer, Luke 6, 12: comp. 5, 16 ; Mark 1, 35. The posture in prayer is likewise unessential, whether it be with folded hands, or stretched-out arms, or standing, or on bended knee.s. i>ut it should always be reverential ; that is, expressive of a devotional ivime of mind, and a sense of the presence of God. Q. 12. Striking examples of answers to grayer are fiirnished by the history of Abraham, Gen. 20, 17; Jacob, 32, 24-31 (his wrestling in prayer); Moses, Num. 11, 2; Deut. 9, 19; Joshua, Josh. 10,12; Samuel, 1 Sam. 12, 18; Elijah, 1 Kings 17, 1; 18, 42. 45; Elisha, 2 Kings 4, 33. 34; Hezekiah, 2 Kings 19, 15-20; 20, 2-6; the woman of Canaan, Matt. 15, 21-28; the penitent thief, Luke 23. 42. 43; the Apostles, Acts 4, 31; Peter in prison, 12, 8. 12; Paul and Silas at Philippi, 16, 25. 26, etc. Q. 13. Sometimes the Lord refuses also the petitions of believers when offered in the name of Christ ; but he does so only apparently, and with 28 THE lord's prayer. the view to answer tbem at a better time or in a better immncr than they wished in their short-sightedness. Examples: the sinters of Lazarus, Julin 11, 1-45; Jairus, Luke 8, 49-56; St. Paul, 2 Cor. 12. S.k Monica, the niotlier of Auj^ustine, prayed for thirty years for tlif con- version of lier great son, and was hnally heard beyond lier boldest ex- pectations. When lie took passage to Italy, slie asked the Lord tn frustrate his designs, fearing that he niiglit expose himself to still greater danger; but the Lord prospered liis voyage and made it the occasion for his conversion, thus hearing the substance or intent of her prayer, while denying its form. VIIL The Lord's Prayer. 1. Which is the model prayer f The Lord's Prayer, which Jesus himself taught his disciples. Matt. 6, 9-13; Luke 11, 1-4. 2. Repeat the Lord's Prayer. Our Father who art in heaven : Hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, forever. Amen. 3. How many parts has the Lord's Prayer? Three parts : an address, six petitions, and a doxology. , 4. How do you divide the petitions? Into two classes, each consisting of three petitions. 5. What do the first three petitions refer to ? To the riches and glory of God, which THE ADDRESS. 29 we call down in prayer from heaven upon earth. Hence : Thy name, thy kingdom, thy will. 6. What do the last three petitions refer to ? To the poverty and need of man, from which we ascend to God in prayer. Hence: Our daily bread, our debts, our temptations and deliverance. Note. The Lord's Prayer is the Prayer of prayers, as the Bible is the Book I if books, and the Apostles' Creed, the Creed of creeds. It is the best And most beautiful, the simplest and yet the deepest, the shortest and yet the most comprehensive, of all forms of devotion. Only from the lips of the Sou of God could such a perfect pattern proceed. An ancient father calls it a summary of Christianity, or the gospel in a nutshell. It embraces all kinds of prayer, — petition, intercession, and thanks- giving; all essential objects of prayer, spiritual and temporal, divine and human, in the most suitable and beautiful order, commencing with the glory of God, gradually descending to man's needs, then rising to the final deliverance from all evil, and ending in thanksgiving and praise, as all prayer must end at last, in heaven, where all our wants shall be supplied. It accompanies the Christian fmm the cradle to the grave. It can never be superseded. If we have exhausted the whole extent of our religious wants, and the whole vocabulary of devotion, we gladly return to this model prayer, as infinitely superior to all our own effusions. It may, indeed, be abused, like every gift of God, and become a dead form. Luther called it in this respect "the greatest martyr on earth." This is equally true of the whole Bible, the most abused of all books. But this is no argument against its proper and frequent use. It is not intended, of coiuse, to supersede other forms, or extemporaneous prayers; but it should serve as a general pattern and directory to all our devotions, and breathe into them the proper spirit. It should be the key-note of all Christian prayers. It is " the concert-pitch of the universal heavenly choir of the whole family on earth and in heaven." IX. The Address. 1. What is the address of the Lord's Prayer? Our Father who art in heaven. 2. Why do you address God as Father f Because he is in Christ our reconciled Father, and because we should approach him with child- like reverence and trust. Ps. 10.3, 13. Like as a father pitieth his children, so tbc Lord pitied them that fear him. so THE ADDRESS * Gal. 3, 26. Ye are all the children of God by faith in Christ Jesus. Rom. 8, 14. 15. As many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear,- but ye have received the Spirit of adoption, whereby we cry, Abba, Father. — Comp. Gal. 4, 6. John 1, 12. 1.3. As many as received him, to them gave he t)ower to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Matt. 7, 11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? 3. Whi/ do ycm say, "Our Father,"' and 7iot, " 3fy Father"? Because we should pray not only for our- selves, but also for our brethren, and for all the children of God. * James 5, 16. Pray one for another. 1 Thess. 5, 25. Brethren, p'ray for us. Eph. ;>, 15. The Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named. 1 Tim. 2, 1-4; Rom. 1,9; Col. 4, 3; 2Thess. 3,1; Matt. 5, 44. 4. Whfj do you add, "ivho art in heaven*' ? Because God is far above any earthly father, and because in prayer we should raise the heart to heaven, where God dwells in eternal glory, and where is our true home. * Phil. 3, 20. Our conversation is in heaven. * Col. 3, 2. Set your affection on things above, not on things on the earth. Eph. 2, 6. God hath raised us up together and made us sit #>gether in heavenly places in Christ Jesus. Eph. 2, 19. Ye are no niore strangers and foreigners, but fellow-citizens with the saints, and of the household of God. 5. Is not God also on earth? God is everywhere : the heaven is his throne, and the earth is his footstool. Isa. 66, 1 ; Matt. f>, 34. 35 ; 1 Kings 8, 27. THE FIRST THREE PETITIONS. 31 Note. The address in the Lord's Prayer introduces us at once into the very heart of the Christian religion. It contains three important ideas. The word Father — the most endearing and attractive name under which God Almighty may be known, but which can only be properly appre- ciated and enjoyed in the gospel dispensation — teaches us the paternal relation which he sustains to us in Christ, and the Jilial relation which we sustain to him by faith in Christ, his only-begotten and eternal Son ; the word oin- refers to the hrotherUj relation of Christians to each other, or the communion of saints; ;uid the words who art in heaven remind us of our celestial destination. It is faith which prays. Father : love which prays, our ; and Jiope which adds, who art in heaven. The three cardinal Christian graces unite harmoniously in every true prayei". The full meaning of this address could not be understood by the disciples before the outpouring of the Holy Spirit. X. The First Three Petitions. 1. What is the first petition of the Lord's Prayer? Hallowed be Thy name. 2. What does this mean? Grant that all may rightly know and worship Thee, the only true and living God, and glorify Thee in thought, word, and deed. * Isa. 6. 3. Holy, holy, holy, is the Lord of hosts : the whole earth is full of his glory. [The Trisagion, or the song of the seraphim.] John 17, 3. This is life eternal, that they might know thee the only true God, and Jesus Christ Avhom thou hast sent. Ps. 83, 18. That men may know that thou, whose name alone is Jehovah, art the most high over all the earth. Matt. 4, 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. Ps. 92, 1. It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, 0 Most High. — Comp. Pt?. 51, 15; 87, 2. 3; 143, 6-8. * Matt. 5, 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is iu heaven. 1 Cor. 10, 31. Whether therefore ye eat, or drink, or what* soever ye do, do all to the glory of God. John 15, 8; 1 Pet. 2, 12. 32 THE FIRST THREE PETITIONS. 3. UoiD is God's name dishonored ? By cursing and swearing ; by ingratitude to God, and contempt of his word and authority ; by fiilse doctrine and wicked practice. Pium. 2, 24. The uame of God is blasphemed among tb» Gentiles through you. Exod. 20, 7 ; Ezek. 5, G : 36, 20. 23. 4. What is the second petition? Thy kingdom come. 5. W licit does this mean? Reign in us more and more by Thy Holy Spirit, and spread the gospel over the whole world, until all nations shall be converted unto Thee and serve Thee in holiness and righteous- ness. * Matt. 6, 33. Seek ye first the kingdom of God and his righteousness; and all these things shall be added unto you. Matt. 13, 31. 32. The kingdom of heaven is like to a grain cf mustard seed, which a man took and sowed in his field : which indeed is the least of all seeds : but when it is grown it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof, Luke 17, 21. The kingdom of God is within you. John 18, 36. My'kingdom is not of this world. Rom. 14, 17, The kingdom of God is not meat and drink; but righteousness, and peace, and yyy in the Holy Ghost. 1 Cor. 15, 28. When all things shall be subdued unto him. tten shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Rev. 11, 15. The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Dan. 2, 44 ; 7, 14. 18. 27 ; Luke 1, 33. 6. Why should we pray for the coming of the king- dom of God, since it has already come in Christ? Because we ourselves are not yet perfect, and because a great part of mankind are either igno- rant of Christ, or Christians only in name THE FIRST THREE PETITIONS. 33 Matt. 9, 37. 38. The harvest truly is plenteous, but the laborers are few : pray ye therefore the Lord of the harvest; that he will send forth laborers into his harvest. 2 Thess. 3. 1; Rom. 10, 1; 11, 25. 7. Who are not Christians f The heathen, Jews, Mohammedans, and infidels. 8. Who are Christians only in name ? Those who profess Christ with their lips, but deny him in their lives. •■* Matt. 7, 21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of my Father which is in heaven. 2 Tim. 3, 5. Having the form of godliness, but denying the power thereof. Tit. 1, 16. They profess that they know God; but in works they deny him, being abominable and disobedient, and unto every good work reprobate. 9. What is the third petition ? Thy will be done on earth as it is in heaven. 10. What does this mean? Grant that we may renounce our own evil will, and cheerfully obey Thine only good and perfect will, even as the angels and saints do in heaven. * Luke 22, 42. Not my will, but thine be done. Heb. 13, 20. 21. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ. * 1 John 2, 17. The world passeth away, and the lust thereof: but he that doeth the will of God. ahideth forever. Ps. 103, 20. Bless the Lord, ye his angels, that excel in Btrength, that do his commandments, liearkening unto the voice of his word. 4 84 THE riiisT three petitions. 11. What is the will of God concerning ns? That we should be holy, even as he is holy, and that by faith in Christ we should obtain eternal life. * Matt, 5, 48. Be ye perfect, even as your Father which ig In heaven is perf'^ct. * Levit. 11, 44. Ye shall bo holy : for I am holy. 1 Thess. 4, 3. This is the will of God, even your sanctifi- Cfi.ti'^n. 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 ever- lasting life. • Notes and Hints. Q. 2. The name of God is God liimself and his attributes, as far as ho lias named or revealed himself to man in the works of creation, redemption, and sanctification, and includes all that we know of him. Comi). John 17, 4. 6. Hence the sanctification of God's name implies also tho sanctitication of bis holy word, bis holy day, and all his ordinances. Q. 5. The kingdom of God is : (1) the kingdom of nature or of power, which embraces all bis creatures (Ps. 103, 19: "bis kingdom ruleth over all"); (2) the kingdom of grace, or the church militant on earth, where God rules in Christ through tlie means of grace over liis people, and prepares them for heaven (Col. 1, 12-14; Rom. 14, 17; Matt. 13, 31. 32); (3) the kingdom of glory, or the church triumphant in heaven, which shall appiar in its full si)lendor at the second coming of Christ, and last forever (Matt. 25, 34 : "inherit the kingdom prepared for you from the foiuidation of tlie world;" 1 Cor. 15, 25-28; Kev. 11, 15). It ia the spiritual kingdom of grace and of glory to which tbc petition refers. The kingdom of Satan and of darkness stands opimscil to the kingdom of God, but must ultimately subserve the will and vflory of (Tod. Q. 7. Feathenism (paganism, idolatry), with its various fornis and ramifications, is essentially false religion, grown wild as it were on tbc Doil of fallen human nature, yet groping in the dark after the "unknown God." It may be compared to the piodigal son, who wastes bis iidierit- nnce by riotous living, but retains, even in Ids deei)est degradation, some recollection of his fother's house. In Judaism we must carefully distin- guish between that which preceded, and that which followed the intro- duction of Christianity. Ancient Judaism, as laid down in the Scriptures of the Old Testament, was a preparation for the true religion by lav. and prophecy; post-Christian Judaism is but a ruin of the old. tbi)ugl: 'f most remarkable one, — a body from which the true life has departed, and which looks in vain for the coming of the Messiah. Moliam- mi'danism (Islam) is an eclectic religion, a mixtvne of Jewish, heathen, and a few apocryphal Christian elements, — a sort of bastard Judaism on a sensual heathen foundation; as Ishniael, the father of the Arabs, was a son of Abraham, but of the slave Hagar, and a true son of the wilderness. Heathenism stLll embraces the greatest part of the hiunan r.aco, especially in Asia and Africa, the empire of China alone containing over three huudre'ld: the doxology, kingdom— iioirer — glory, \% threefold; and >o ui e .Kith classes of petitions. Between the first three and the last three iMtiti jns, moreover, there is a beautiful correspondence. Tlie first and the fourth petitions — the name of God, and the daily bread — naturally lefer mainly to God as the Creator and Preserver (the Father); the second and the fifth petitions — the kingdom of God, and the forgive- ness of sins— to God the Saviour and Redeemer (the Son) ; the third and sixth petitions — tlie will of God, and the deliverance from all evil — to God the Sanctifier and Finisher (the Holy Ghost), 40 OF THE CHRISTIAN FAITH. PART SECOND. XIL Of the Christian Faith. 1, What is Christian faith f Christian faith is trust in Christ as our Lord and Saviour, whereby we become partakerc of his life and all his benefits. * John 6, 47. Verily, verily, I say unto you, He that be- lieveth on me, hath everlasting life. * Gal. 2, 20. I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me. 2. What belongs to true faith? A knowledge of God and of Christ, a belief in his word, and a hearty confidence in his mercy. (1.) Knoioledf/e : Heb. 11, 6. IJe that cometh to God must believe that he is, and that he is a rewarder of them that dili- gently seek him. — John 17, 3. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. — John 6, 69. We believe and are sure, etc. — 2 Tim. 1, 12. I know whom I have believed, and am per- suaded, etc. (2.) Belief in the word of God and assent to it: Acts 24, 14. I worship the God of my fathers, believing all things which are written in the law and in the prophets.— 1 Thess. 2, 13. When ye received the word of God [the gospel] 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 worketh also in you that believe. (3.) Confidence and trust: *"Heb. 11, 1. Faith is the sub- stance [or, assurance] of things hoped for, the evidence [or, conviction] of things not seen. — Heb. 10. 22. Let us draw- near with a true heart in full assurance of faith. Ecamplex : Abraham, the father of the faithful (comp. Rom. 4, 20, 21), and the whol-e cloud of witnesses^ Heb. 11 and 12. OF THE CHRISTIAN FAITH. 41 3. What is the object of faith f The triune God and his holy word, espe- cially the gospel of Christ. * Mark 1, 15. Repent ye, and believe the gospel. Acts 16, 31. Believe on the Lord Jesus Christ. John 3, 16. 36; 6, 47; 1 John 5, 10. 4. Who works faith in us? The Holy Spirit. * 1 Cor. 12, 3. No man can say that Jesus is the Lord, but by the Holy Ghost. Gal. 5, 22. The fruit of the Spirit is . . . faith. Matt. 16, 17; John 15, 26; 2 Cor. 3, 5. 5. How does the Holy Spirit work faiths By the means of grace, especially the preach- ing of the gospel and study of his word. * Rom. 10, 17. Faith cometh by hearing [or, preaching], and hearing by the word of God. John 1 7, 20 (which shall believe on me through their word) ; 1 Pet. 1, 23 (beingborn again ... by the word of God) ; James 1, 18. 6. What is the effect of faith? Faith justifies and saves. *■ Rom. 10, 10. With the heart man believeth unto right- eousness; and with the mouth confession is made unto salva- tion.—Comp. 3, 24; 5, 1 ; Gal. 2, 20 ; Phil. 3, 8. 9. "•'^ Mark 16, 16. He that believeth and is baptized shall be saved ; but he th^tt believeth not shall be damned. Eph. 2, 8. 9. By grace are ye saved, through faith. Acts 16. 31. Believe on the Lord Jesus Christ, and thoo shalt be saved, and thj'^ house. John 3, 16. 36; Acts 15, 11 ; 1 John 5, 10. 7. Is faith then the ground or cause of salvation? No ; Jesus Christ is the only ojround of our salvation. * Acts 4, 12. Neither is there salvation in any other : for there is none other name under heaven given among men, whereby we must be saved. Acts'lS, 11- Eph. 2, 8. 9: 1 Tim 2. 5. 6. 4*J OF THE CHRISTIAN FAITH. 8. What. then, has faith to do with salrafionf It is the condition of salvation, because it accepts and appropriates Jesus Christ and his merits to our personal benefit. John 6. 47. He that believeth on me hath everlasting life. * Heb. 11, 6. Without faiih it is impossible to please God: f>r he that cometh to God mast believe that he is. and that he is a rewarder of them that diligently seek him. 9. What is the nature of justifying and sating faithf It must be living, and bring forth good works. * Ma;t. 7. 17. 20. Every goo«l tree bringelh forth good frui: but a corrupt tree bringeth forth evil fruit. . . . Wherefore bj their fruits ye sRall know them. * Gal. 5, 6. In Jesus Christ neither circumcision [i'.*-. Jewish descent] availeth any thin s, nor uneircumcision [gentile descept] : but faith, which worketh by love. 10. /* there also a dead faithf Yes ; the devils also believe and tremble. 1 Cor. 13. 2. Though I have all faith, so that I could remove mountains, and have not charity, I am nothing. ^ James 2. 26. As the body without the spirit is dead, so £aith without works is dead also. James 2. 19. 20. 11. Should ice also confess our faith? Yes : we should openly confess Christ before men, and never be ashamed of hiip. * Matt. 10, 32. .33. Whosoever shall confess me before men. him will I confess also before my Father which is ia heaven. But whosoever shall deny me before men. him will I also deny before my father which is in heaven. * Roni. 10. 10. With the heart man believeth unto right- eousness: and with the month confession is made unto salvation. Rom. 1. 16. I am not ashamed of the gospel of Christ, Xo«s. This leeeoa refers to the feith &jr tcMeM we believe (rubjtrimitive church, under the direction and guidance of the Holy Spirit. In its present form it came first to prevail in the Latin church, from which it passed down through the middle ages into all the evangelical churches. It is still a common bond of union between Greek, Latin, and Protestant Christendom, and between the church of the past and the church of the present. Hence it has an authority and weiglit which no modern summary, however excellent, could acquire. Q. 3-7. The Creed, being an expansion of the baptismal formula, is trinitarian in its construction, and brings before us in bold, simple out- lines the great deeds of God the Father, Son, and Holy Ghost, aii objects of faith. It reflects the history of God's own revelation, and the order of the Christian salvation, commencing with the creation and ending with life everlasting. The comprehensive brevity of contents, the natural simplicity and beauty of arrangement, and the popularity of style, to- gether with its sacred antiquity and universal authority, give this Creed a preference, for general, and lituri/ical use, above all more elaborate Christian symbols or confessions of fuitli, however important these are in their proper place. It may be coniijaicd, for these reasons, to the Lord's Prayer. It is the model confession of faith, ever old and ever new and can never be superseded. Q. 3. Hadex, i.e. tlie region of the dead, or the underworld (the Hebrev shcol), is the projier word, which should have been retained, like 6o many other Greek terms in our English Bible (as Christ, Bible, baptism, apostle, angel, etc.), instead of hell, Avhich is apt to mislead. For in modern usage hell (proJiably from the Saxon word helan, to cover, to i-onceal) signifies the state and place of eternal damnation, like tb© Hebrew gehenna (which occurs twelve times in the Greek Testament) ; while hades (which occurs eleven times in the Greek Testament, EXISTENCE AND ATTRIBUTES OF GOD. 45 and is likewise translated hell in the Common Version, except in 1 Cor. 15, 55) is the abode of all the departed, both the righteous and wicked, !vnd corresponds to the Hebrew sheol. The American editions of the Book of Common Prayer leave it optional with the minister to use in the Creed hell, or the place of departed spirits, or to omit the claust; altogether. The Common Prayer Book places a (,) after hell, and thus connects the descent into hades with the resurrection in one article, while others, on the contrary, connect it wth the preceding article l)y placing a (,) after buried. It forms rather a separate article, and shonW be included in (;), as above. Q. 4. The parts are marked by paragraphs; the several articli'x by (^ giving one article to the first, eight articles to the second, and t'mr articles to the third i)art. Some, liowever, distinguish fourteen, othei-* only twelve articles. Hence also the diflference in punctuation. XIV. The Existence and Attributes of God. 1. What do you believe concerning God the Father? I believe in God the Father Almighty, Maker of heaven and earth. 2. What is God ? God is love; the Author of all things, and the Giver of all good. •:'• John 4, 24. God is spirit. ■^•" 1 John 4, 8. God is love. 1 John 1. 5. God is liaiht, and in him is no darkness at nil. * Rom. 11. 36. Of him, and through him, and to him, are all things. 1 Tim. 1. 17 : 6, 15. 16 ; James 1, 17 ; Rev. 4, 8 : Ex. 3, 14; Job 11, 7-9; Ps. 36, 9; John 5, 26. 3. Whence do you knoio the existence of God? From the works of creation, the conscience of man, the history of the world, and from the Holy Scripture. Ps. 19, 2-4; Rom. 1, 19. 20; Rom. 2, 14. 15; Acts 14, 17: 17, 27. 28; John 1, 18; 2 Tim. 3, 16. 17; Heb. 1, 1. 2; 2 Pet. 1, 19. Comp. Less. III. Q. 1. 46 EXISTENCE AND ATTRIBUTES OF GOD. 4. Are there any reasonable men who deny the exist' ence of God f No ; only the fool says in his heart : There is no God. Ps. 14, 1. 5. What are the principal attributes of God? God is eternal, almighty, omnipresent, omni- scient, most wise, holy, righteous, longsuffer- ing, and full of love, mercy, and truth. Ex. 34, 6. The Lord God is merciful and gracious, long- suffering, and abundant in goodness and truth. 1 Tim. 1, 17. Now unto the King eternal, immortal, invisi- ble, the only wise God, be honor and glory for ever and ever. Comp. 1 Tim. 6, 15. 16. Notes and Hints. Q. 1. The Scriptures represent God as Life, Spirit, LigJit, Love, a.nd Truth, i.e. as the personal fulness and independent source of all life, spirit, light, love, and truth. The creature has life, but God is Life. God is infinitely greater than our sublimest conceptions of him. Q. 4. Although there are few theoretical atheists, there are, alas! everywhere many practical atheists, who live as if there were no God and no eternity. And then there are false theories of God, as dualism, polytheism, deism, and pantheism. The Bible reveals to us the only true and living God, Father, Son, and Holy Ghost. All other gods are mere idols or empty fancies. Q. 5. The passages on the several attributes or perfections of God are too numerous to be quoted in full. The attributes may be divided into: (1) metaphysical, which relate to the nature or general beiiig of God, as eternity, ahnightiness, omnipresence, unchangeableuess ; (2) intellectual, or attributes of the divine mind, as wisdom, omniscience; (3) moral, or attributes of the divine will : holiness, righteousness, long- suffering, goodness, kindness, love, mercy, and faithfulness. The teacher may explain the principal attributes in a popular manner, and select the principal passages for each, as follows : God is eternal : i.e.. he has neither beginning nor end, ITim.l, 7; Ps.90, 2-4; 102, 27. God i» almighty ; i.e. he can create at pleasure, or, Mith him nothing is impossi- ble (except sin and all that is inconsistent with his character), Isa. 32, 17; Ps. 115, 3: Luke 1, 37; Matt. 19, 26. God is omnipresent; i.e. he is everywhere, and fills all things with his power, Ps. 139, 7-12; 1 Kings S, 27 ; .Jer. 23, 23. 24. God i§ omniscient ; i.e. he knows all things, and know.'? them perfectly, Ps. 139, 1-6. God is holy ; i.e. free from all sin and evil, and morally perfect, Ps. 5, 4 ; Isa. 6, 3 ; Rev. 4, 8. God is righteous ; i.e. he rewards the good and punishes the wicked, Ex. 34, 7; Ps, 5, 5. 6; Kom. 1, 18; 2, 6-11. God is patient and longsuffering ; i.e. he delays t^e righteous punishment of the sinner, and gives him time to repent, Exv 34,6.7; Ps. 103, 8. God is love; i.e. he coinniunicates himself to his creatures, and makes them partakers of his glory and bliss. Love is the deepest and most comprehensive attribute of God, the animating THE UNITY AND TRINITY OF GOD. 47 soul and uniting bond of all his perfections : hence God la called love, X. e. pure love, absolute love, love itself, 1 John 4, 8. Mercy is redeems- ing love, or love as revealed in Christ in the salvation of sinners. XV. The Unity and Trinity of God= 1. Are there more Gods than one? There is but one living and true God. Ex. 20, 2. 3. I am the Lord thy God. . . . Thou shalt have no other gods before me. •■■ Deut. 6. 4. Hear, 0 Israel : The Lord our God is one Lord. Isa. 44, 6. I am ihe first, and I am the last, and beside me there is no God. John 17. 3. This is life eternal, that they mi.^ht know thee the only true God, and Jesus Christ whom thou hast sent. 1 Cor. 8, 4. There is none other God but one. 1 Cor. 8, 6. To us there is but one God, the Father, of whom are all things, and we in him ; and one Lord Jesus Christ, by v^om are all things, and we by him. 1 Thess. 1, 9. Ye turned to God from idols to serve the living and true God. 1 John 5, 21. Little children, keep yourselves from idols. 2. How is God triune, and yet one? God is triune in person, but one in essence. 3. Name the three persons in the one Divine being. The Father, the Son, and the Holy Ghost; and these three are one. "^ Matt. 28, 19. Go je, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. * 2 Cor. 13, 13. The grace of the Lord Jesus Christ, and the love of God [the Father], and the communion of the Holy Ghost, be with you all. Comp. Matt. 3, 16. 17 (where the Fathe!-, the Son, and the Holy Spirit in the form of a descending dove, arc distinguished at '.he baptism of Christ) ,- John 14. 10 • 1 Pet. 1, 2 : Rev. 1. 4. 5 ; ilso the intimations of the Old Testament, in the account of creation, Gen. 1, 1-3, where God creates through the Word, i.e, Christ according to his divine nature (comp. Ps. 33, 3 ; John i, 18 THE UNITY AND TRINITY OF GOD. 1. 3; Heb. 1, 2), and where the Spirit of God moves upon the face of the waters; the three/old blensinc/ of Aaron, Num. 6, 24 -26 (comp. with the apostolic benediction, 2 Cor. 13, 13) ; and the thrice holy of the Seraphim, Isa, 6, 3. 4. Why do you believe in the Holy Trinity? Because God has so revealed himself in his word, and continues so to reveal himself. 5. How does God reveal himself? As Father in the work of creation, as Son in the work of redemption, and as Holy Spirit in the work of sanctification. Notes and Hints. Q. 3. The Scripture proof for the doctrine of the Holy Trinity rest* not simply on the express passages above quoted, but on all those passages which teach the divinity of Christ or of the Holy Spirit sepa- rately. (Comp. Less. XXIV. and XXXIII.) For the divinity of Christ and the Holy Spirit cannot be held in connection with the funda- mental doctrine of the unity of the Godhead, except in the form •f tri-unity or trinity, i.e. the unity of essence and the trinity of per- sons. Finally, the trinity follows from the whole revelation of God in the threefold work of creation, redemption, and sanctification. Hence it is the most comprehensive doctrine, and the holy symbol of the Christian religion as distinct from heathen polytheism on the one hand, and the abstract and lifeless monotheism of the Jews and Moham- medans on the other. Q. 5. God is essentially triune from eternity : the Father neither be- gotten nor proceeding, the Son eternally begotten of the su\)stance of the Father and beloved by the Father, the Holy Ghost eternally pro- ceeding from the Father and uniting the Fatlur aud the Son. But he has also revealed himself as such, and it is from the trinity of revelation that we infer the trinity of being or essence. Each person has his pecu- liar work, yet all co-operate together in every stage of revelation. Thus, God the Father creates and preserves the world, but thronch liij< Son, in the Holy Spirit. Christ redeems the world, but as sent by tlie Father and filled with the Holy Spirit. The. Holy Spirit regenerates and sanctifies, but he proceeds from the Father and the Son, and applies the work of the Son. The Holy Trinity is more an object of adoration than of speculation Still, it may be brought somewhat nearer to our comprehension by analogies, such as the trinity of the human being — body, soul, and spirit ; the trinity of the mental faculties — cognition, volition, and feeling; the three grammatical persons — I, thou, he; the trinity of love — the loving subject, the beloved object, and the union of both (hence the saying of Augustin: "Where there is love there is trinity"); the threefold nature of self-consciousness, etc. Only we must not suppose that any of these analogies borrowed from the creature are more than very imperfect illus- trations of the deepest and most unfathomable mystery of the Cbristiaa fiith. THE CREATION OF THE WORLD. 49 XVL The Creation of the World. 1. Who created the world? God the Father Almighty. * Gen, 1, 1. In the beginning God created the heaven and the earth. Ex. 20, 11. In six days the Lord made heaven and earth, the sea, and all that in them is. Comp. the two accounts of creation, Gen. 1 and 2 ; also Ps. 33, 6; 102, 25; Neh. 9, 6; Heb. 1, 10 ; 3, 4; 11, 3. 2. What do you mean by the world which God made? Heaven and earth, and all that in them is. things visible and invisible, men and angels. Ex. 20, 11 ; Col. 1, 16. 3. Through whom did God create the world? Through his Son, the eternal Word. '^' 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. .John 1, 3. All things were made by him [i.e. the Logos or eternal Word, which was in the beginning, v. 1, and which in the fulness of time was made flesh, v. 14] ; and without hlna was not any thing made that was made. Col. 1, 15. By him [Christ] were allthings created, that are in heaven and that are in earth, visible and invisible, whether they be thrones, or principalities, or powers ; all things were created by him, and for him. Gen. 1, 3 (God spake : Let there be light) ; Heb. 1, 2; 1 Cox, 8, 6.' 4. When did God create the world? In the beginning. Gen. 1,1; Ps. 102, 5. 5. Of what did God create the world? Out of nothing, by his almighty will. * Heb. 11, 3. Through faith we understand that the worlds 6* 50 THE CREATION OF THE AVORLD. were framed by the word of God, so that things which are aeen were not made of things which do appear. Ps. 33, 6-9 ; Rom. 4, 17 .; Rev. 4, 11. 6. How was the world when God made it? Very good. * Gen. 1, 31. God saw every thing that he had made, &ij4 behold, it was very good. 7. For what end did God create the world? For his own glory, and for the happiness of his creatures. * Rom. 11, 36. Of him, and through him, and to him, are all things : to whom be glory forever. Prov. 16, 4. The Lord hath made all things for himself. Ps. 145, 10. All thy works shall praise thee, 0 Lord; and thy saints shall bless thee. * Rom. 14, 8. Whether we live, we live unto the^Lord ; and whether Ave die, we die unto the Lord : whether we live, there- fore, or die, we are the Lord's. 8. What does the article on creation teach yon ? That in all the works of creation I should admire and adore the infinite majesty, power, wisdom, and goodness of God. *■ Ps. 19, 1. The heavens declare the glory of God; and the firmament showeth his haudywork. * Ps. 10 t, 24. 0 Lord, how manifold are thy works! In wisdom hatt thou made them all: the earth is full of thy riches. Notes and Hints. Q. 1. To crrafe, means, strictly speaking, to bring; fofth something out of nothing, or to call things from non-existence into existence. In this sense God alone can create; while men can only produce somcthiiii; new out of material already existing. There is, moreover, a difl'erence between creation and generation. The world was created of nothing, by the free wtV/ of God, and is difterent from him in substance; tlio Son is begotten from eternity, of the .tul)sfance of the Father, and is co- equal, or of the same substance, witli him. Q. 4. Before the creation there was no time, but only the eternal Gixl. who created time, and fills it, as he fills space, but without being sub- ject to its limits or divisions. The world, then, was not made in time, but together with time; time and space being part of the world, or the forms under which it exists. PRESERVATION AND PROVIDENCE. 51 Q. 5. The formula out of nothing is derived from 2 Mac. 7, 28 (ex nihilo, in the Latin Bible), and is negative, denying the pre-existence of matter. It must be completed by the positive formula, that God created all things by his almighty will, which is the only and all-sufficient cause of creatioa. Q. 7. More accurately expressed the answer should read: For his own l/lorg, through the happineas of his creatures. There can be but one ultimate end of the creation, and this is the glory of God, which, how- ever, implies the happiness of his children. The Westminster Catechism, in the first question on the cfiief end of man, combines the two in the well chosen answer : to glorify God and to enjoy him forever. The true happiness of man is to glorify God. XVII. Preservation and Providence. 1 . Wliat do you mean hy the preservation of the ivorld ? That God, by his almighty and omnipresent power, keeps the world in existence, and, by his goodness, provides all his creatures with food, raiment, and shelter. « Ps. 23, 1. 2. The Lord is my shepherd. I shall not want. He maketh me to lie down in green pastures : he leadeth me beside the still waters. "'=^ Ps. 145, 15. t6. The eyes of all wait upon thee [or, look unto thee] ; and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing. * Acts 17, 28. In him we live, and move, and have our being. Isa. 49, 15. 16. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands. Ps. 103, 13; 104, 27. 28; 147, 9; John .5, 17; Col. 1, 17; Heb. 1. 3 ("upholding all things by the word of his power") ; Acts 17, 25. 26. 2. Doefi God Almighty care even for the smallest of his creatures? God cares even for the fowls of the air, and the lilies of the field : how much more, then, for man, who was made in God's image. « Matt. 6, 26. Behold the fowls of the air : for they sow not, neither do they reap, nor gather into barns; yet youi heavenly Father feedeth them. 52 PRESERVATION AND PROVIDENCE. Matt. 6, 28-31. Consider the lilies of the field, how they grow ; they toil not, neither do they spin [like men in providing for their raiment] : and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, 0 ye of little faith ? 3. What do you viean hy the providence of God and the government of the loorld? That God rules the world according to an eternal plan of infinite wisdom and love, and causes all things, even sin and evil, to Avork together for the glory of his name and the welfare of his children. * Rom. 8, 28. We know that all things work together for good to them that love God, to them who are the called accord- ing to his purpose. Gen. 50, 20. As for you, ye thought evil against me ; but God meant it unto good. [Words of .Joseph to his brothers, who sold him into Egypt, where God made him a mighty lord.] ■■'• Ps. 76, 10. Surely the wrath of man shall jiraise tkce: the remainder of wrath shalt thou restrain. Ps. 91, 10-14; Prov. 2, 7. 8; Job 5, 19. Examples of the overruling providence of God in making good to come out of evil: The history of .Joseph (Gen. 50); Pharaoh and the deliverance of Israel (Ex. 9, 16); Satan and Job; the treason of Judas and the atoning death of Christ. 4. Is there, then, no such thing as chance f No: all things come from the wise and fa- therly will of God ; seed-time and harvest, heat and cold, summer and winter, day and night, wealth and poverty, health and sickness, life and death. * Matt. 10, 29-31. Are not two sparrows sold for a far- thing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all num- bered. Fear ye not, therefore; ye are of more value than many sparrows. Luke 12, 7; 21, 18; Matt. 0, 26-31; Gen. 8, 22; Ps. 139, Id THE STATE OF INNOCENCE. 63 5. What sJiould the belief in Providence teach you P To be thankful in prosperity, patient in adversity, and at all times to put my trust in God, who does all things well. •"*■ 1 Thess. 5, 18. In every thing give thanks. Ps. 118, 1. 0 give thanks unto the Lord; for he is goods because his mercy endureth forever. Ps. 73, 25. 26. AVhom have I in heaven but thee? and there is none upon earth that I desire beside thee. My flesh and my heart faileth : but God is the strength of my heart, and my portion forever. Ps, 37, 5. Commit thy way unto the Lord; trust also in him ; and he shall bring it to pass. 1 Pet. 3, 7. Cast all your care upon God; for he careth for you. •■■■ Rom. 8, 38. 39. I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things pre- sent, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord, Notes and Hints. Q. 4. What men call accidents, are God's appointed incidents. Shake- peare says : " There's a Divinity that shapes our ends, Rough hew them how we will.'" XVIII. The State of Innocence. 1. What is man ? Man is a rational and immortal being in a material body. * Gen. 2. 7, The Lord God formed man of the dust of the gi'ound, and breathed into his nostrils the breath of life; and man became a living soul. Eccles. 12, 7. Then shall the dust return to the earth as ii was; and the spirit shall return unto God who gave it. Matt. 10, 28. Fear not them which kill the body, but arc not able to kill the soul ; but rather fear him which is able to destroy both soul and body in hell. 1 Thess. 5, 23. The very God of peace sanctify you wholly ; and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesu* Christ. 54 THE STATE OF INNOCENCE. 2. How did God create manf God created man in his own image. ■•=• Gen. 1, 27. God created man in his own image, in the image of God created he him ; male and female created he them. * Ps. 189, 14. I will praise theej for I am fearfully and wonderfully made. Comp. Gen. 6, 1 (in the likeness of God made he him); 9, 6 fin the image of God made he man) ; 1 Cor. ll, 7 (man is the image and glory of God); James .3, 9 (men. ..made after the similitude of God) ; Eccles. 7, 29 (God made man upright). 3. What does this mean f God made man good and holy, gave him do- minion over nature, and endowed him with all the faculties for intellectual and moral perfection. * Gen. 1, 31. And God saw every thing that he had made, and, behold, it was very good. Gen. 1, 26. And God said, Let us make man in our image, after our likeness : and let them have dominion over the 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. — Comp. v. 28; 9, 2 ; Ps. 8, 7-9. Eph. 4, 24. Put on the new man. which after God is created in righteousness and true holiness, [This refers to the renewal of the image of God by the regeneration of the Spirit.] 4. What is the original state of man called^ The state of innocence. 5. Why so? Because man was free from sin, and knew no sin. 6. Who were our first parents ? Adam and Eve. 7. Where did they live in the state of innocence f In paradise, in blessed communion with God. Gen. 2, 8. 8. Are there other rational beings besides men? THE STATE OF INNOCENCE. 55 Yes : the angels. 9. What are the angels f Holy and blessed spirits in heaven who serve God, and rejoice in the salvation of sinners. * Heb. 1, 14. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? Luke 15, 10. There is joy in the presence of the angels of God over one sinner that repenteth. Matt. 18, 10. 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. Ps. 103, 20. Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Job 38, 7. When the morning stars sang together, and all the sons of God [angels] shouted for joy. The angels at the birth of Christ, Luke 2, 8-14: in the agony of Gethsemane, 22, 43; on the resurrection-morning, 24, 23: at the ascension, Acts 1, 10. 11; at the principal stages of the history of the church, Acts 5, 19; 12, 7. 9-10. 15; S' 26: 10, 3. 7. 22; 27, 23; Kev. 5, 2; 7, 1. 2. 11; 8, 2, etc.; and at the final coming of Christ to judge tjie world, Matt. 25, 31. 10. Did all angels remain holy? No: some fell from their first estate, and were cast out of heaven. John 8, 44. He [the devil] abode not in the truth. 2 Pet. 2, 4. God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of dark- ness, to be reserved unto judgment. Jude 6. The angels which kept not their first estate, but left their own habitation, he hath reserved in everlast- ing chains, under darkness, unto the judgment of the great day. Matt. 25, 41. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Notes and Hints. Q. 3. The holiness and perfection of Adam before the fall must not be confounded with the holiness and perfection of the redeemed after Hie resurrection. They differ from each other as the germ from the fruit, as childhood from manhood, as innocence from confirmed virtue, as the possibility of not sinning from the impossibility of sinning. Adam's 00 THE FALL. holiness needed trial and temptation, and was subject to fall; the holiness after the resurrection is the victory over all temptation and sin. and can never be lost. So, also, the immortality ot the body of Adam WHS conditional only (a possibility not to die), and liable to be lost by vieldins; to temptation; while the immortality of the resurrection- iidiiy is absolute (an impossibility to die), and can never give way to a second death. Consequently, the redemption of Christ is far more than a mere recovery of the state of paradise; the gain of the second Adam, who is '• the Lord from heaven," is far greater than the loss of the first Ailam, who was " of the earth, earthy." — Comp. the " much more" in Kom. 5, 17. 20; and 1 Cor. 15, 45-49. Q. 4. There are three states or conditions in the moral history of in in: (1.) the state of innocence; (2.) the state of sin and death; ■■;.) the state of redemption and holiness. Q. 5. The innocence of Adam and Eve before the fall excludes all sin and moral defect, and includes a conscious communion with God; the innocence of children after the fall is relative, and consists simply in the ignorance of sin and the absence of actual transgression. Q. 9. The angels are rational, or intelligent and moral beings, like men, but without a material body, without sex CMatt. 22, .30), and, con- sequently, they do not propagate themselves, like men, but were pro- bably all created at the same time. They are superior to man in his present state, both in intelligence and in holiness: but the itltimate destiny of man seems to be higher, on account of the incarnation and the permanent assumptipn of the human nature into personal union with the divine in Christ (comp. Heb. 2, 16). Q. 10. The fall of angels must have taken place before the fall of man, and, in all probability, before his creation; for Adam fell by the temptation of Satan, a fallen angel. Beyond this the Bible does not inform us as to the time of their creation. Some divines suppose that the angels were created on the first day, together with the light ; others, that they were created before the material universe, and that their moral fall produced the material chaos (Gen. 1,- 2), out of which God created the present world, or "heaven and earth." The last is als« Milton's view in his magnificent picture of Satan's revolt in the firsi book of " Paradise Lost." But all this, of course, is pious speculatioii «r fancy, and not matter of doctrine. XIX. The Fall. 1. Did our Jirst parents remain in the state of inno- cence f No : they fell, and became sinners, 2. Wherein did the fall consist? In disobedience to God. Gen. 3, 6. THE FALL. 57 o. What had God commanded themf Not to eat of the tree of the knowledge of good and evil. Gen. 3, 16. 17. Of every tree of the garden thou majest freely sat : but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof hou shalt surely die. — Comp. Gen. 3, 3. 4. Why did God give them this commandment f In order to exercise them in obedience, and to confirm them in goodness. 5. What were the stages of the fall f First, doubt of the word of God; then, pridf^ and lust; and finally, the actual transgression by eating of the forbidden fruit. Gen. 3, 3-6. 6. Who temjyted Adam and Eve to sinf The devil, in the disguise of a serpent. Gen. 3, 4. And the serpent said unto the woman; Ye shall not surely die. John 8, 44. The devil was a murderer from the beginning. [For sin, which he introduced, is first a murder of the soul, and then also, of the body, being the cause of death.] 2 Cor. 11, 3. The serpent beguiled Eve through his subtilty. Rev. 12, 9. The great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world. —Comp. 20, 2. ( Comp. Wisd. of Sol. 2, 24. Through envy of the devil came death into the world.) 7. Who is the devil? The chief of the fallen angels, and the princ of darkness. John 8, 44. The devil was a murderer from the beginning, and abode not in the truth [consequently, he was once in the truth, but fell from his original state], because there is no truth in him. When he speaketh a lie, he speaketh of his own : foi he is a liar, and the father of it. 58 THE FALL. Eph. 6, 11. 12. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against i)rincipalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness [or, wicked spirits] in high places. James 4, 7. Resist the devil, and he will flee from you. Comp. Job 1. 7; 2, 2; Matt. 9, 34: 12, 24-27: 13, 19. 39; 1 '>et. 5, 8. 9; 2 Pet. 2, 4^ Jude 6; Rev. 12, 12 j 20, 9. S!a(an (from the Hebrew) moans adversary, persecutor; devil (from iif Greek) means accuser, slanderer, tradticer. 8. Was the fall of man necessary? No : man might and ought to have resisted the temptation, as the good angels did in heaven, and as Jesus did in the wilderness. 9. What were the consequences of the fall f Death, and expulsion from paradise. Gen. 3, 14-19. 24: Rom. o, 12: 6, 23; James 1, 15; 1 Cor. 15, 21. 22. 10. What is death? All temporal and eternal evil, but more par- ticularly the extinction of physical life. 1 1 . Was the fall of man confined to ourfrst parents f No : sin and death passed upon all the de- scendants of Adam. * Rom. 5, 12. By one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned. — Comp. 1 Cor. 15, 21. 22. Rom. 11, 32. God hath concluded them all in unbelief, that he might have mercy upon all. — Comp. Gal. 3, 22. 12. Is there, then, no human being without sin? Not one, except only Jesus Christ, who re- deemed us from sin. * Rom. 3, 23. All have sinned, and come short of the glorj of God.— Comp. V. 9-12. THE FALL. 59 * 1 John 1, 8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. Job 15, 14-16. What is man, that he should be clean? and he which is born of a woman, that he should be righteous ? Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, which drinketh iniquity like water? Eccles. 7, 20. There is not a just man upon earth, that doeth good and sinneth not. Isa. 53, 6. All we like sheep have gone astray ; we hscve turned every one to his own way; and the Lord hath laid on him the iniquity of us all. Prov. 20, 9: 1 Kings 8, 46 ("there is no man that sinneth not"); 2 Chron. 6, 36; James 3, 2. Heb. 4, 15. He [Christ] was in all points tempted like as we are, yet without sin. Notes and Hints. Q. 1-4. The history of the temptation and fall of Adam and Eve applies at the same time to their whole posterity, or to human nature, which they represent. It is, therefore, of universal significance, and repeats itself in daily experience. The account in Genesis, whatever be its difficulties as to a literal explanation, proves its divine origin by its intrinsic truthfulness and exact conformity to the nature and pro- gress of sin. Q. 5. The fall commenced inwardly in the heart, and then completed itself in the outward act. Its progress was this : (1.) Unbelief, or douht concerning the truth of God's commandment, suggested by tlie Insidious lie of the father of lies : " Ye shall not surely die," Gen. 3. 4. (2.) Pride, or desire to be like God in the false sense of independence of him; "Ye shall he as God, knowing good and evil." (3.) Concupiscence, or sensual desire in the form of the lust of the eye : " The woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired." (4.) The actual (/fee/; "Sli^e took the fruit thereof, and did eat." (5.) The seduction by evil example: '"And she gave imto her husband Avith her: and he did eat." Q. 6, 7. The temptation of Satan does not destroy the guilt of man, yet redemption is made easier ; the seduced party being always less guilty than the seducer. Nevertheless, every man must feel sin as his own personal guilt, and cannot feel it too deeply. The doctrine of Satan should not weaken, but strengthen and deepen, the sense of the terrible power and extent of sin, and put us the more on our guard ag.iinst temptation. Eph. 6, 11. 12; 1 Pet. 6, 8. 9. Q. 8. Examples of a successful resistance to temptation are furnished by the good angels who kept their first estate (Jude G), and liy (lirist when tempted by the devil in the wilderness (Matt. 4, 1-11). 'J'eniptation or trial was necessary to confirm our first parents, but ol)edience to temptation was their own free voluntary act. God could not prevent it without interfering with the freedom and moral accounta- bility of man, whom he created a freeman, not a slave. But God, of course, foresaw the fall from eternity, and jx-rmitted it as a means or occasion for greater gofid, or in view of the highest maTiifestation of his infinite luve and mercy in the plan of redemption. He allowed sin to 60 OF SIN. abounii by the guilt of the first Adam, in order that grace might much more abound by the merit of the second Auam (Kom. 5, 20). " He con- cluded them all in unbelief, that he might have mercy upon all" (Rom. 11, 32 ; Gal. 3, 11). So far we may go in this most difficult problem, and e.xclaim, with St. Paul : "0 the depth of the riches both of the wis- dom and knowledge of God !" (Rom. 11, 33). What lies beyond is theo- logical speculation and tiaascendental mystery. Q. 10. The threat of God, Gen. 2, 17, " In the day that thou eatest thereof thou shalt surely die," is not to be understood of physical death only, — for Adam and Eve lived many years after the fall, — but in a wider sense, which comprehends physical death as an ultimate result. Our first parents, the moment they transgressed the divine command- ment, became mortal, or liegan to die, first spiritually and then physic- illy. Spiritual death culminates in eternal misery, temporal death in the extinction of physical life. Q. 12. The piissages quoted under this question leave no room for the recent Roman Catholic dogma, proclaimed in 1854, of the sinlessness of the Virgin Mary. Although the blessed mother of the Redeemer, she herself stood in need of redemption, and was purged from sin and guilt by the blood of Christ. XX. Of Sin. 1. What is sinf The transgression of the Law of God. ■■ 1 John 3. 4. Whosoever committeth sin, transgreseth al.xo the law : for sin is the transgression of the law. Rom. 4, 15 5 5, 13. 2. Whence do you know sin ? From the natural law of conscience, but more fully from the revealed law of God. * Rom. 3, 20. By the law is the knowledge of sin. Rom. 7, 7. I had not known sin but by the law : for I had not known lust except the law had said. Thou shalt not covet. Rom. 2, 14. 15 (their conscience also bearing witness); John 8, 9 (being convicted by their own conscience). Examples of the power of conscience: Adam, Gen. 3, 7-- I'l ; Cain, Gen. 4, 1.3. 14; the brothers of Joseph, Gen. 42, 21; David after his great sin, Ps. 51 ; Herod, Matt. 14, 2 ; Judas, Matt. 27, 3-5 ; Felix, Acts 24, 25. 3. Against whom may we sin f Against God, against our neighbor, and against ourselves. OF SIN. 61 4. How is sin diviatd ? , Into original or inborn sin, and actual sin. 5. What is inborn, or hereditary sin? The natural depravity or sinful disposition which we inherit from our first parents. * Ps. 51, 5. Behold, I was shapen in iniquity ; and in sin lid my mother conceive me. ■'■ John 3, 6. That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit. Job 14, 4. Who can bring a clean thing out of an unclean? not one. Rom. 5, 12 (By one man sin entered into the world); Eph. 2, .3 ("We were by nature the children of wrath", — which teaciies, also, original (juilt); Luke 11, 13 (If ye, then, being evil). 6. Wherein does this natural depravity consist? In this, that man, without the aid of divine grace, is opposed to good and prone to all evil. 7. What is actual sin ? All ej^'il thoughts, words, and deeds. •=■• Matt. 15, 19. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphe- mies. Gal. 5, 19-21. The works of the flesh are manifest, which are these : Adultery, fornication, uncleanness, lasciviousness. idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like : of the which I tell you before, as I told you^in time past, that they which do such things shall not inherit the kingdom of God. Matt. 12, 36. Every idle word that men shall speak, they E'aall give account thereof in the day of judgment. 8. How do you distinguish actual sins? Into sins of commission, and sins of omission. 9. What is a sin of commission? The doing of what God has forbidden. 6* 62 OF SIN. 10. What is a sin of omission ? The leaving undone what God has com- manded us to do. * James 4, 17. To him that knoweth to do good, and doeth it not, to him it is sin. Luke 12, 47. 48. That servant which knew his Lord's will. and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew nut, and did commit things worthy of stripes, shall be beaten with few stripes. 11. How again are actual sins divided? Into sins of weakness, and sins of malice. 12. What is a sin of loeakness ? A sin of ignorance or carelessness, followed by sincere repentance, as in the case of David and Peter. ■» Gal. 6, 1. Brethren, if a man be overtaken in a fault, yc which are spiritual, restore such an one in the spirit of meek- ness ; considering thyself, lest thou also be tempted. 1 John 5, 16 ("a sin which is not unto death," as / of the will towards all t/uit is evil. Q. 14. Hence the distinction between pardonable and unpardonable sins. But wherever there is sincere grief for, and repentance of, sin, it is sufficient evidence that the terrible sin against the Holy Ghost has not been committed. There is no certain example in the Bible of such a siu, unless it be the treason of Judas. XXL Punishment of Sin, 1. What have ive deserved by our sins? God's righteous wrath and punishment. * Rom. 1, 18. The wrath {i.e. the punitive justice] of God is revealed from heaven against all ungodliness and unright- eousness of men, who hold [or rather, hold back, hinder] the truth in unrighteousness. John 3, 36. He that believeth not the Son shall not see life ; but the wrath of God abideth on him. Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the book of the law to do them. — Comp. Deut. 27, 26; Jer. 11, 3. Examples of punishment : The fallen angels, Jude 6 ; 2 Pet. 2, 4.; Adam and Eve and their expulsion from paradise. Gen. 3, 14-24 ; the generation of the flood, Gen. 6-8 j Sodom and Gomorrha, Gen. 19, 24; 2 Pet. 2, 6; Lot's wife. Gen. 19, 26; Pharaoh and the Egyptians, Ex. 14, 23-28, etc., etc. 2. Why does God punish sin f Because God is holy and iust. 64 PUNISHMENT OF SIN. * Ps. 5, 4. Thou art not a God that hath pleasure in wick, edness: neither shall evil dwell with thee. * Hab. 1, 13. Thou art of purer eyes than to behold evil, and canst not look on iniquity. 3. How does God punish sin? With temporal and eternal death. * Ezek. 18, 4. The soul that sinneth, it shall die. Rom. 5, 12. By one man sin entered into the world, an death by sin, and so death passed upon all men, for that ;il! have sinned. Rom. 6, 23. The wages of sin is death. James 1, 15. When lust hath conceived, it bringeth forth sin ; and sin, when it is finished, bringeth forth death. Gen. 2, 17. In the day that thou eatest thereof, thou shalt surely die. Gen. 3, 14-19; Heb. 10, 31; 12, 29,: Gal. 6, 7. 8. 4. What are the temporal punishments of sin? A bad conscience, sickness, all sorts of evil and misery, and physical death. * Isa. 48, 22. There is no peace unto the wicked. — Comp. 67, 21. Rom. 2, 8. 9. Indignation and wrath, tribulation and an- guish, upon every soul of man that doeth evil. *■ Rom. 6, 23. The wages of sin is death. Comp. Gen. 2, 17; 3, 14-19; Rom. 5, 12. 5. But have not the children of God also to suffei affliction and death? Yes ; but God causes the sufferings of this life to advance the believer in holiness, and to prepare him for the joys of heaven. * Prov. 3, 12. Whom the Lord loveth, he correcteth: even as a father the son in whom he delighteth. — Comp. Heb. 12, 6; Ps. 94, 12. Rom. 5, 3-5. We glory in tribulations also : knowing that tribulation worketh patience ; and patience, experience : and experience, hope ; and hope maketh not ashamed : because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. Rom. 8, 18, I reckon that the sufferings of this present I>UNISHMENT OF SIN. 65 time are not worthy to be compared with the glory that shall be revealed in us. * 2 Cor. 4, 17. Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. James 1, 12. Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which che Lord hath promised to them that love him. Job 5, 17, • Ps. 94, 12: Matt. 5, 11. 12; Heb. 12, 6 ; 1 Pet. 1, 6. 7, 4, 12. 13; Rev. 3, 12. 19. 6. Wherein does the eternal punisJiment of sin con- sist'^ In the entire separation of the sinner from God, and the endless pains of hell. * Matt. 25, 41. Then shall he say also unto them on the left hand: Depart from me, ye cursed, into everlasting fire, pre- pared for the devil and his angels. Comp. Matt. 25, 30 (outer darkness, weeping and gnashing of teeth); v. 46 (everlasting punishment); Dan. 12, 2 (some hhall awake to shame and everlasting contempt) ; John 6, 29 (the resurrection of damnation); Mark 9, 44 (where their worm dieth not, and the fire is not quenched, — comp. Isa. 66, 24) ; Rev. 14, 10. 11 (the smoke of their torment ascendeth up for ever and ever); 20, 10. 7. Will God punish all sinners alike? God punishes every sinner according to the iegree of his guilt. Luke 12, 47. 48. That servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required. Matt. 11, 21-24. Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! ... It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell. ... It shall be more tolerable for the land of Sodom in the day of judgment, than for thee. Rom. 2, 12. As many as have sinned without law shall . How should man be just with God? If he will contend with him. he cannot ant^wer him one of a thou- sand. * Rom. 7, 24. 0 wretched man that I am ! who shall deliver me from the body of this death ? Notes and Hints. Q. 3. In these and many other passages death is a comprehensive term for all temporal and eternal evil. Hence, eternal damnation is .sometimes called the second death, Rev. 2, 11; 20, 6. 14; 21, 8. Q. 7. The passages there quoted fully justify the theory of various degreesofpunishnieut, corresponding to various degrees of wickedness and guilt; so, on the other hand, there are also different degrees of beatitude in heaven, corresponding to different degrees of holiness. — Compare the parable of the talents, Matt. 25, 15-30, and the parable of the pounds, Luke 19, 12-26. The Jews will be more severely judged than the ignorant heathen; Christians, more severely than the Jews; and among Christians, again, the degree of condemnation will differ according to age, talent, knowledge, and opportunity. XXII. Preparation for Salvution. 1. Did God leave man to thepower of sin and death? No: God has wrought out an everlasting salvation. * Isa. 45, 17. Israel shall be saved in the Lord with an everlasting salvation. Ileb. 9, 12. ... having obtained eternal redemption for uSo 2. What do you mean hy salvation ? Deliverance from sin and death, and the reunion of man with God through Jesus Christ. PREPARATJON FOR SALVATION. 6 < 3. W/nj has God wrought out such salvation? Because God is love, and has no pleasure in the death of the sinner. * 1 Tim. 2, 4. Grod will haA-e all men to be saved, and to nome to the knowledge of the truth. Ezek. 33, 11. As I Jive, saith the Lord God. I have no pleasure in the death of the wicked ; but that the wicked turn from his way and live : turn ye, turn ye, from your evil waysj for why will ye die, 0 house of Israel ? 2 Pet. 3, 9. The Lord is longsuffering to us-wariinds, John 20, 27 : he ascended visibly to heaven, Acts 1, 9, and shall visibly return, though not in the form of a servant, but in glory, 1, 11; xMatt. 25, 31. Q. 6. The perfect sinlessness of Jesus may be proved: (1.) By his own history and testimony. For he never said or did any thing which he had reason to regret; lie never felt himself a sinner or asked the forgiveness of God (the petition in the Lord's Prayer: "For- give us our debts," is intended for his followers only); he was in no need of conversion and regeneration, or even reform and improvement, as all other men are, and in the triumphant consciousness of his spot- less purit3' he could boldly challenge his bitter enemies to convict him of sin, without feir of the result, John 8, 46. (2.) By the testimony of his friends, the apostles and evangelists, who from personal observation exempt him from all moral defects and pronounce him pui-c and liulv. — fComi)., besides the passages quoted above, Act* 3, 14; 1 Pet. 1, 19; 3, IS; 1 John 2, 29; .3, 7; Ileb. 4, 15.) (3.) By the testimony of his enemies, — Pontius Pilate, who, although his human judge, representing the majesty of the Roman law, evidently trembled befjre Christ, and washed his hands to be clean of innocent blood (Matt. 27, 24; Luke 23, 22); the rude lieathen centurion, who ex- claimed under the cross: "Truly this was a righteous man, and the Son of God" (Matt. 27, 54: Luke 23, 47); and Judas the traitor, who con- fessed, in despair: "I have betriyed innocent blood," (Matt. 27, 4). The sinlessness of Christ, viewed under its positive aspect, is absolute holiness, or moral perfection, the ideal of human virtue fully actualized, perfect love to God and to man, combining all active and passive virtues and the opposite graces in full harmony and symmetry. The sinlessness of the Saviour, contrasted with the sinful world, is the on© absolute exception to the universal rule, a miracle in history, raising him far above all other men, and can only be fully accountwj for by the indwelling of the fulness of the Godhead'in him. /b THE TWO STATES OF CHRIST. XXV. The Two States of Christ. 1. What are the two states or conditions in the history of Christ? The state of humiliation, and the state of exaltation. Phil. 2, 5-11.— Comp. 2 Cor. 8, 9; Eph. 4, 9. 10 j Heb. 2, 9-11. 2. What do you mean by the humiliation of Christ? From infinite love to us, he freely laid aside his divine glory and majesty, and took upon himself the form of a servant. 3. What belongs to the state of humiliation? Christ's conception and birth, his passion and death, his burial, and descent into hades. 4. What do you mean by the exaltation of Christ ? After completing the work of redemption, he returned to the full possession of his eternal divine glory, and raised human nature to a share in this glory. John 17, 5. 0 Father, glorify thou me with thine own self, with the glory Avhich I had with thee before the world was. John 17, 2-1. Father, I will that they also, whom thou hast given me, be with me where I am ; that they may behold my glory, which thou hast given me. 5. What are the stages of his exaltation? His resurrection, his ascension, his sitting at the right hand of God, and his return to judgment. C). What do you learn from the two states of Christ? That I should follow my Saviour in the path of humility and self-denial, so that I may BIRTll AND CHILDHOOD OF JESUS. 77 become partaker also of his divine glory and majesty. * Phil. 2, 5-7. Let this mind be in you, which was also in Christ Jesus : who, being in the form of God, thought it no robbery to be equal with God, but made himself of no repu- tation, and took upon himself the form of a servant. 2 Tim. 2, 11. 12. If we be dead with Christ, we shall als* lire with him ,• if we suffer, we shall also reign with him. Matt. 5, 11. 12; Rom. 8, 17; 2 Cor. 4, 10; 1 Pet. 4, 13; Rev. 3, 21. XXVI. Birth and Ohildhood of Jesus. 1. What do you believe concerning the birth of Jesus f He was conceived by the Holy Spirit, and born of the Virgin Mary, of the house of David, a true man, yet without sin. * Luke 1, 35. And the angel [Gabriel] answered and said unto her [Mary] : The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee : therefore also that holy thing which shall be born of thee, shall be called the Son of God. Matt. 1, 18; John 1, 14; Gal. 4, 4; Heb. 2, 14. 15; 1 Tim. 3, 16. 2. Why did the eternal Son of God take onr human nature into fellowship with his divine person ? In order that he might live, suffer, die, and rise again for us, and thus accomplish in our nature the redemption of man. * Gal. 4, 4. 5. When the fulness 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. 20, 28 ; Tit. 2, 14 ; Heb. 9, 12. 3. When was Jesus bornf During the reign of Augustus, the Roman 7« TS BIRTH AND CHILDHOOD OF JESUS. emperor, and Herod the Great, the king of the Jews. Luke 2, 1 ; Matt. 2, 1. 4. Where toas Jesus born? At Bethlehem in Judea. Micah 5, 2 ; Matt. 2, 1 ; Luke 2, 4. 7. 12. 5. Why ivas Jesus born in such a lowhj condition ? That by his poverty he might make us ricii, and draw even the humblest to himself. * 2 Cor. 8, 9. Ye know the grace of our Lord Jesus Christ, that, thouf!:h he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. — Comp. Luke 9. 68. 6. What did the angels in heaven do at the birth of Jesus ? They rejoiced, and sang : " Glory to God in the highest, and on earth peace, good w^ill toward men." Luke 2, 14. 7. What else took place at the birth of Jesus ? The Jewish shepherds came from the field, and the heathen sages from the East, and worshipped the child. Luke 2, 15-20; Matt. 2, 1-11. 8. What occurred on the eighth day after Chrisfs birth? ^ He was circumcised according to the custom of the Jews, and called Jesus. Luke 2, 21 ; Matt. 1, 21 . (Gen. 17, 22.) 9. What do you know of the childhood oj Jesus? When he was twelve years old, he sat in PUBLIC LIFE AND WORK OF CHRIST. 79 the temple of Jerusalem, in the midst of the doctors, both hearing them and asking them questions, and had his chief delight in religion. Luke 2, 46-49. 10. What else is reported of Jesus in his youth ? That he was subject to his parents, and increased in wisdom, and stature, and in favor with God and men. Luke 2, 51. 52; Heb. b, 8. 11. What henejit do you derive from the birth and childhood of Jesus ? He has redeemed our infancy and child- hood, and consecrated them to God, and has left to children a perfect pattern of obedience. Notes and Hints. Q. 5. The poverty and hiunility of Christ continued from his birth through his whole life on earth, since he liad not where to lay his head (Luke 9, 58; Matt. 8, 21), and was supported by the benevolence of a few pious females (Luke 8, 3); the scanty purse being in the hands of n. thief (John 12, 6). It was a part of his merciful condescension and liumiliation for our elevation. But the poverty of his birth was, never- theless, accompanied by glorious circiunstances, the praises of angels in heaven, the adoration of the shepherds of Israel, and of the wise men from the distant East. The glory of the only begotten of the Father shone already fi-om the infant in the manger, foreshadowing the mystery of the union of the divine and human, which was to unfold itself more and more in his life and work. Q. 6. This is the so-called GlmHa in ex&elsis, which ever since, in its original and amplified forms, resounds throughout Christendom in «very tongue. XXVII. Public Life and Work of Christ. * 1. Where and how did Jesus groio up ? At Nazareth in Galilee, in poverty and humility, as the son of a carpenter. ><0 PUBLIC LIFE AND WORK OF CHRIST. Matt. 2, 23. And he came and dwelt in a city called Nazareth. Matt. 13. 55. Is not this the carpenter's son ? Is not his mother called Mary ? Mark 6, 3 ; Luke 2, 39 ; John 1, 45. 46 ; 6, 42. 2. What took place before he cummenced his public ministry ? He was baptized in Jordan, by John the Baptist. Matt. 3, 13-17: Luke 3, 21. 22; John 1, 32. 33. 3. Why was he baptized? That he might fulfil all righteousness, and be solemnly consecrated to his public ministry. Matt. 3, 15. 4. What happened at the baptism of Jesus ? The Holy Ghost descended upon him like a dove, and a voice from heaven said: "This is my beloved Son, in whom I am well pleased." 5. What followed after the baptism of Jesus? He was tempted by the devil in the wilder- ness, as Adam and Eve were tempted in para- dise, but he overcame the temptation. Matt. 4, 1-11; Mark 1, 12fiF; Luke 4, 1 ff.— Comp. Lesson XXIV., Q. 7. 6. When did Christ enter upon his public ministry? In the thirtieth year of his age. Luke 3, 23. (Comp. Numb. 4, 3. 35. 39. 43. 47.) 7. How long did his public life last? About three years. 8. Wherein did it consist? He called and trained twelve apostles, taught THE PUBLIC LIFE AND WORK OF CHRIST. 81 the purest doctrine, and confirmed it by the holiest life, and by many miracles of power and mercy. Matt. 10, 1-4; Mark 3, 14-19.— Matt. 4, 23; Luke 8, I.- John 18, 20, and the whole evangelical history. 9. What ivas the design of Christ ? To found the kingdom of heaven on earth, which is to embrace the whole human family, and to last forever. Matt. 8, 11 ; 16, 18. 19 : 21, 43 : 24, 14 ; 28, 19 ; John 4. 21- 24; 10, 16; 18, 36. 37. 10. By tvhat means was Christ's kingdom to be found- ed and promoted f Not by force, nor any carnal weapons, but by spiritual and moral means, even his passion, death, and resurrection. John 18, 36. 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. The weapons of our warfare are not carnal, but mighty through God. Acts 14, 22. We must through much tribulation enter into the kingdom of God, John 6, 15 ; 12, 24, 25. 32 : Matt. 10. 38 ; 16, 21-25 ; 26, 51- 53; Luke 12, 14; 22, 28-30; 2 Tim. 2, 11. 12. 11, Of lohat benefit is the public life of Christ f*^ you ? Christ is the perfect exemplar of piety and virtue, or of love to God and man, for our imitation. John 12, 26. If any man serve me, let him follow me. John 13, 15. I have given you an example, that ye should do as I have done to you. John 15, 10 ; Matt. 20, 27. 28 ; Luke 9. 23 ; Phil. 2, 5 ; Col. 3, 18; 1 John 2, 6; 3, 16; 1 Pet. 2, 21, 82 THE PUBLIC LIFE AND WOUK OF CHRIST. Q. 1. Joseph was, of course, only tlu'./Vw^fr-father of Jesus; but the Jews, wlio know nothing; of tlic niysti ry of the supernatural conception, regarded him !U< the rtal fatiier. From Mark 6, 3, where Jesus is called " tlie cai-jx' titer" (not only " the carpenter's sou," &a in several other l)a,ssa:j;es), it would appear that he actually took part in his father'g trade, and thus dignified and ennobled even the humblest manual labor. Justin Martyr, in the beginning of tiie second century, saj's that Jesus ])erfornKd tiie labors of a carpenter, and made ploughs and yokes. St. I»aul also, in accordance with a Jewish custom, united a trade with his spiritual labors, being a tent-maker. Acts 18, 3. Jesus attended the Jewish synagogue at Nazareth on sabbath-days (Luke 4, 16), and the temi)le nf Jerusalem on high festivals (Luke 2, 4J h). and was brought up iimler the infiueuce of i)ious parents, the works of natuie, and the Srriptures of the Old Testament ; but he did not receive a learned education, and can not be claased either wicu scliool-trained nor with selt-trained or self-made men. Ileuce the astonishment of the Jews: "How knoweth this man letters, having never learned?" (John 7, 15; comp. Mark 6, 2). His wisdom proceeded from no human or natural source, but directly from God, and surpassed all the learning and wisdom which human instruction and study can impart. He taught the world with authority, as one who was under uo obligations to it, and who came out from God as the light of the world, and the truth itself in personal form. Q. .5. The threefold temptation of Christ in the wildtMuess — the symbol of the moral ruin of the nice after the fall — is the counterpart of the temi)tation of Adam in paradise, — the abode of original inno- cence and liai)piness. It was the Messianic ^»-o^«^(V)H, as the baptism in Jordan was the Messianic inauguration, and teaches us how to over- come all temptation to sin, by the word of God. The temptation, how- ever, ran through the whole earthly life of Jesus, and culminated in the agony of Gethsemane and on the cross, where it was completely broken. —Comp. Luke 22, 28; Ileb. 4, 15; 5, 7-9. Q. 7. This view of the duration of his public ministry, which was prevalent in the early Church, is based upon the arrangement of John's Gospel according to three or four passovers during that ministry, and on Luke 13, 7, where the " three years" seem to contain an allusion to the time during which Christ addressed the unfruitful fig-tree, i.e. the Jewish nation. Q. 9 and 10. The kingdom which Jesus came to found differs from all human schemes and institutions liy its spiritual character, its universal extent, its eternal duration, and tlie spiritual mode of its establishment and promotion. The mere conception of such a design, which never entered the imagination of man before, forms a strong argument for his divine mission and character. Napoleon is reported to have said on St. Helena : •' Alexander, Caesar, Charlemagne, and myself foundeil empires on force, and they perished ; Jesus of Nazareth alone, acruci- fie(l Jew, founded his kingdom on love; and at this hour millions of men would die for him." The history of the world before Christ pre- pared the way, and the history of the world since his coming, must sub- serve the spread aud final triumph of this kingdom of truth and love and peace. THE PASSION AND DEATH OF JESUS. 83 XXVIII. The Passion and Death of Jesus. 1. When did Jesus suffer? During the whole period of his life on earth. 2. What did he suffer? Poverty and sorrow, and the hatred and opposition of an ungodly world. Isa. 53, 3. He is despised and rejected of men ; a man of sorrows, and acquainted with grief. Ileb. 12, 3. Consider him that endured such contradiction of sinners against himself. Luke 9, 58 ; John 15, 18. 20 ; Matt. 2, 13 : 9, 36 ; 10, 25 ; 15. 10 : Luke 12, 50 ; 19, 47, etc. 3. When did he suffer most? At the end of his earthly life, in the garden of Gethsemane, before Caiaphas and Pontius Pilate, and on the cross. The history of the Passion. Matt. 26 and 27,- Mark 14 and 15; Luke 22 and 23; John 18 and 19. 4. What did he suffer there ? He suffered unutterable pains in body and soul, and bore the guilt of the whole world. 5. Name the chief events of his passion. He was betrayed by Judas, taken prisoner, denied by Peter, dragged before the Jewish and heathen tribunals, mocked, scourged, crowiied with thorns, unjustly condemned, and crucified between two malefactors. 0. What death did Christ die? The most painful and ignominious death of the cross. 84 THE PASSION AND DEATH OF JESUS. 7. How did he suffer all this f Like an innocent lamb, with the greatest meekness, patience, and resignation to the will of God. * Isa. 58, 7. He was oppressed, and he was afl3icted, yet he opened not his mouth : he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. — Comp. Matt. 26, 63 ; 27, 12. 14. * Matt. 26, ;59. O my Father, if it be possible, let this cup pass from me : nevertheless, not as I will, but as thou wilt. • 1 Pet. 2, 23. Who, when he was reviled, reviled not again ; when he suffered, he threatened not. 8. Why did Christ thus siffer and die ? Not for his sake, but in our stead, and for our benefit, out of free and boundless love. * Isa. 53, 4. 5. Surely he hath borne our griefs, and carried our sorrows. . . . He was wounded for our transgressions, he was bruised for our iniquities : the chastisement of our peace was upon him ; and with his stripes we are healed. Matt. 26, 28. This is my blood of the New Testament [or covenant], which is shed for many [as opposed, not to all, but to /(?»'] for the remission of sins. * 2 Cor. 5, 21. God made him to be sin for us, who knew no sin ; that we might be made the righteousness of God in him. John 1, 29: 10. 12; 15. 13; Matt. 20, 28; Rom. 5. 8. 15; Heb. 9, 22. 9. What henejit do t/ou derive from Chrisfs passion and death ? He has redeemed us from the guilt and power of sin, and reconciled us to God. * John 1, 29: Behold the Lamb of God. which taketh away the sin of the world. 1 Cor. 15, 3. Christ died for our sins. * 2 Cor. 5, 19. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Gal. 3, 13. Christ hath redeemed us from the curse of the law, being made a curse for us. * 1 John 1, 7. The blood of Jesus Christ his Son cleanseth us from all sin. THE PASSION AND DEATH OF JESUS. 85 1 John 2, 2; Rom. 5, 8-10; Col. 1, 20; 1 Pet. 2, 24; Heb. 2, 14. 15; Rev. 1, 5. 10. What other benefit do you derive from it? He has left us an example of perfect gentle- ness, meekness, and patience under suffering. * 1 Pet. 2, 21. Christ suifei-ed for us, leaving us an exam- pie, that ye should follow his steps. Heb. 12, 2; John 13, 15; Phil. 2, 5 ; 1 John 2, 6. 11. What should you learn from Christ' s passion? To be forever thankful to him, and to live no longer unto sin, but unto him only who died for us. Gal. 2. 20. I am crucified with Christ: nevertheless I live: yet not I. but Christ liveth in me : and the life which I now live in the flesh I live by the faith of the Son of God, whcj loved me, and gave himself for me. * 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. * Gal. 6, 14. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. Rom. 6, 6; 14, 7-9; Gal. 5, 24; 1 Cor. 2, 2 ; 1 Pet. 4, 1. 2. Notes and Hints. Q. 5. The succession of events in the history of the Passion from Thursday evening till i'riday evening (probably on the 6th and 7th days of April) : 1. The celebration of the Jewish passover. The emulation of the disciples, and the washing of feet. The institution of the Lords Supper. Thursday evening. 2. The parting discourses and the intercessory prayer, John 14 to 17. Before midnight. 3. The crossing of Cedron, and the agony in the garden of Gethse- mane. About midnight. 4. The kiss of Judas. The imprisonment. The flight of the disciples. Jesus before Annas. The denial of Peter. After midnight. 5. Jesus before Caiaphas and the Sanhedrim. 6. Jesus before Pontius Pilate, the Roman governor, rfnd Herod, the king, then again before Pilate. About three o'clock on Friday morning. 7. The scourging, the crowning \vith thorns, and the condemnation to death. At six o'clock. 8. The carrying of the cross on the way to Golgotha outside of the city. 9. The crucifixion about nine o'clock for the third hour, according to 86 THE BURIAL OF CHRIST. the Jewish mode of counting from sunrise (six o'clock) to sunset, Mark 15, 25, with whom Matthew ami Luke corre8i)ond. The sixth l»our in John 19, 14, being the hour when the sentence of death was pronounced (No. 7), must be understood of the Boman mode of count- ing from midnight to midnight, i.e. six o'clock in the morning. Christ, therefore, hung on the cross six (not three) hoursj. The two thit-ves. Mary and John. The seven words on the cross. The darkness from twelve to three o'clock p.m. 10. The death of Christ at three o'clock, p.m. The piercing of his side The descent from the cross, and the burial, on Friday evening. Q. 6. Orucijixion was one of the most painful and disgraceful mode* of death. It was unusual among the Jews, and applietl by the Koniaii:^ (till Constantine the Great) only to slaves and gross criminals, ;i» rebels and highway-robbers. Cicero calls it the most cruel and abomi- nable punishment (crudelissimum- teterrimumque supjilicium). 'ih'- cross consisted of two pieces of wood, generally put together in the form of a J. The longer beam was planted in the earth, and proviilcd with a prominence in the middle for the body to rest upon. The victim was first undressed, the arms tied with ropes to the cross-beam, Uw hands fastened with iron nails, the feet tied or nailed to the upright post. In this unnatural and innnovable position of the body, he suffered intensely from thirst, hunger, inflammation of the wounds, and deep anguish in consequence of the rushing of the blood towards the head. Death followed slowly from loss of blood, thirst and hun^'r. gradual exhaustion, and stiffening of the muscles, veins, and nerves. The sufferers lingered generally twelve hours, — sometimes, according to the strength of their constitution, to the second or third day. The bodies were left hanging on the cross until they decayed or were de- voured by birds. But the Jews were accustomed to take them down and bury them. XXIX. The Burial of Christ, and his Descent into Hades. 1. What took place after the death of Jesus? His bo(3y was laid in a new sepulchre in a gar- den, by Joseph of Arimathea, and Nicodemus, but did not see corruption. John 19, 38-42: Mark 15,43-46; Luke 23, 52. 53: Miit), 27,66; Acts 13, 29; 1 Cor. 15,4; Isa. 53,9; Ps. 16, 10.— Conip Acts 2, 31. • 2. What does the burial of Clirist teach you f That he truly died, and completed the full measure of man's lot on earth. THE BURIAL OF CHRIST. 87 3. What comfort, do you derive from tlieburial of Jesus? Christ has deprived the grave of its terrors, and consecrated it for believers, so that their bodies sleep in Jesus in the hope of a blessed resurrection. 5^- Phil. 1, 21. To me to live is Christ, and to die is gain. ■^ 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. Comp. Rom. 6, 4; John 12, 24: 2 Tim. 1, 10; 1 Thess. 4, 14 (them which sleep in Jesus) j Isa. 57, 2j Ps. 16, 10. 4. Where was the soul of Christ while his body rested in the grave ? In paradise, and in the region of departed spirits. Luke 23, 43. And Jesus said unto him [the penitent thief] : Verily, I say unto thee. To-day thou shalt be with me in para- dise. [Comp. "Abraham's bosom," Luke 16, 22; John 20, 17.] Acts 2, 31. He [David], seeing this before, spake of tho resurrection of Christ, that his soul was not left in hell [lite- rally, hfide.H, where he was, but was not left], neither his flesh did see corruption. 1 Pet. 3, 18. 19. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit [lite- rally, being put to death, indeed, in flesh, but quickened in spirit] : by which [spirit, or rational soul] also he went and preached unto the spirits [departed souls] in prison. Eph. 4, 9. Now that he ascended, what is it but that h« also descended first into the lower parts of the earth ? Comp. Ps. 16,8; Acts 2, 27; Rom. 10,7; Phil. 2. 10; 1 Pet. 4, 6. 5. What comfort do you derive from Christ's descent into hades, or the region of the departed f Christ has delivered us from the terrors of hell, and opened the gate of heaven to all be- lievers. 1 Cor. 15, 55, 57. 0 death, where is thy sting? 0 grave [«M' hades] where is thy victory? . . . Thanks b« to God which giveth us the victory through our Lord Jesus Christ. OO THE RESURRECTION OF CHRIST. Luke 23, 43. And Jesus said unto him : Verily, I say unto thee, To-daj' thou shalt be with me in paradise. Eph, 4, 8. He led captivity captive. — Comp. Col. 2, 15. Rev. 1, 18. I have the keys of hell [hades] and of death. NoTRS AND Hints. The Hebrew word Gehenna is generally used is Scripture to denote the place of torment. The Hebrew word Sheol and the Greek I fades signify the grave and the place of departed spirits. Our English ver- sion translates H