:r./^/o5. Stom f ^e fcifirati^ of gptofeBBor Wiffidm ^enrg (Bteen (jSequeat^eb fig ^im to t^e feifitat)^ of (Princeton C^eofogicaf ^emincttg fBX 9429 .S3 1862 jSchaff, Philip, 1819-1893 A catechism for Sunday Schools^; and families UBRARY OP PRINCETON JAN 2 7 2005 1 THEOLOGICAl. SEMINARY Digitized by tine Internet Arciiive in 2009 witii funding from Princeton Tlieological Seminary Library littp://www.arcliive.org/details/catecliismforsundOOsclia CATECHISM FOR SUNDAY SCHOOLS AND FAMILIES. |n J^iftg ifeo ITcssoits. ^VITH PROOF-TEXTS J^2^1D T^OTES. v By PHILIP SCHAFF, D.D. From Home to the School ) from the School to the Church ; from the Church to Heaven, PHILADELPHIA: LINDSAY & BLAKISTON. CHAMBERSBURG, PA. : M. KIEFFER & CO. 1862. Entered, according to Act of Congress, in the year 1862, by PHILIP SCIIAFF, In the Clerk's Office of the District Court of the United States for the Eastern District of Pennsylvania. ELECTROTYPED BY L. JOHNSON & CO. PHILADELPHIA. LIBRARY OF PRINCETON JAN 2 7 2005 THEOLOGICAL SEMINARY PREFACE. The preparation of this Catechism was to the author a labor of love aiA a spiritual recreation. Every Christian feels the need of going back, from time to time, to the simplest elements of religion, and be- coming a child again among children. " Out of the mouth of babes and sucklings hast thou ordained strength." " Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." The best part of our knowledge of divine things is contained in those familiar verses of the Bible and the hymn-book which we learned at home and in school ; and, when we come to die, we willingly exchange the most learned systems of theulogy for the Lord's Prayer and the Creed, which recall to our heart the sacred memories and tra- ditions of childhood. A Catechism on the Christian religion should present the articles of fiiith fresh from the fountain of the word of God to the mind and heart of the pupil, for his instruction and comfort in life and in death. It should give no undue proportion to any particular doctrine, but should move in the central current of Christian truth. The more important de- nominational differences may be stated for historical information, 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 Christ's kingdom. There is room, however, for a variety of Catechisms, corre- sponding to the different degrees of Christian nurture, which com- mences at home under the eye of the mother, is carried forward in the school under the instruction of the teacher, and is completed in the catechetical class under the care of the pastor. "We have endeavored in the present work to combine the advantages of a historical with those of a merely doctrinal Catechism, and clear- ness and simplicity of style with fulness of matter. Whether, and to what extent, we have succeeded, and Avhat position this Catechism may assume in the Sunday-school literatui-e of our age and country, can only be determined by actual use. In commencing with the expo- sition of the Lord's Prayer, we deviated from catechetical usage, but conformed to the natural educational order ; for children are gene- iii IV PREFACE. rally first taught the Lord's Prayer, or how to pray, then the Apostles' Creed, or what to believe, and last, the Ten Commandments, or how to act. The division into fifty-two lessons was not made with reference to the number of Sundays in the year (as in the modern editions of the Heidelberg Catechism), but naturally grew out of the internal order and arrangement of the material, and was gladly accepted as an appro- priate, and perhaps useful, coincidence. To satisfy diff'erent wants and tastes, we thought proper to issue two editions, — a small one, which contains only the questions and answers, and a large one, with proof-texts and notes for teachers and more ad- vanced scholars. The latter has imperceptibly grown almost to the extent and character of a popular outline of theology. Those Scrip- ture passages which should be committed to memory, are marked by a (*). Occasional explanations are carefully distinguished from the text by brackets. Although independent in method, order, and design, this book will be found to agree in every essential doctrine with the Heidelberg Cate- chism, which was first published three hundred years ago, in January, 1563. For spirituality, depth, unction, freshness, and wise moderation, this venerable symbol of the Reformed Church has no superior in the catechetical literature of Christendom. Born of genuine evangelical inspiration in the pentecostal days of Protestantism, it has stood the test of three centuries, gathering strength and honor with advancing age, and bids fair long to continue its mission of peace, both as a guide of catechetical instruction and as a standard of public doctrine. It gives us pleasure to make this statement, from a somewhat careful comparison of ancient and modern Catechisms of different denomi- nations, in view of the approaching tri-centenary celebration of the formation of the Heidelberg Catechism, for which preparations are now making in the German and Dutch Reformed Churches of Europe and America. We now commit this new Catechism to the hands of pastors and tenr-hers, unto whom the chief Shepherd has intrusted the feeding of Ilis lambs. P.S. Theol. Seminary, Merceesburg, Pa. May 10, 1862. TABLE OF LESSONS. THE LORD'S PRAYER.— THE CREED.— THE TEN COMMANDMENTS. Pages 5-8. INTRODUCTORY LESSONS. ^^^^ L— The True End of Man 9 IL— The Way of Salvation 11 III.— The Holy Scriptures 12 IV.— The Old and the New Testament 1*6 v.— The Old Testament 19 VI.— The New Testament 20 PART FIRST. • THE lord's PRAYER. VII.— Of Prayer 23 VIII.— The Lord's Prayer 28 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 XIIL— The Apostles' Creed 43 XIV.— The Existence and Attributes of God 45 XV.— The Unity and Trinity of God 47 1* V VI TABLE OF LESSONS. PAGE XVI.— The Creation of the World 49 XVII. — Preservation and Providence 51 XA'lil.— The State of Innocence 63 XIX.— The Fall 56 XX.— Of Sin 60 XXL— The Punishment of Sin 63 XXII. — Preparation for the Coming of Christ 66 XXIIL— Jesus Christ.— His Names 70 XXIV.— The Person of Christ 72 XXV.— The Two States of Christ 76 XXVL— 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 112 XXXVIIL— The Order of Salvation.— Regeneration 116 XXXIX. — Justification and Sanctification 122 XL. — The Resurrection of the Body, and the Life Everlasting 126 PART THIRD. THE TEN COMMANDMENTS, OR, THE CHRISTIAN LIFE. XLL— The Ten Commandments 131 XLII. — The First Commandment 134 XLIII. — The Second Commandment 137 TABLE OF LESSONS. Vll PAGE XLIV.— The Third Commandment 141 XLV.— The Fourth Commandment 143 XLVL— The Fifth Commandment 147 XLVIL— The Sixth Commandment 150 XLVIIL— The Seventh Commandment 154 XLIX.— The Eighth Commandment 157 L. — The Ninth Commandment 159 LL— The Tenth Commandment 162 LII. — Concluding Questions 166 The Lord's Prayer. (S^ur jFatfjec lMt)o art m Jcabcn : J^allolDeti fie ^fjg name. CJg feingtiom come. ilTfjg toill fie tione on eartij, as it iis in i)caben. 0ibe us tijis tjap our tiailg fireati. EntJ forgibe us our ticfits, as lue forgibe our tiefitors. ^nti leati us not into temptation, fiut tieliber us from ebiL dFor Cf)ine is tfje kingtiom, anti tje poller, anti tije glorg, foreber. Emen. The Creed. 5 fieliebe in igoti tfje dFati^er ElmigStg, iBafeer of i^eaben anti eartfj. Hnti in 3Jesus (Christ fjis onlj) fiegotten Son our ILorD; bijo toas conceibet fig tf)e Jt^olj) (!3Sost, fiorn of tije Tv'irgin iBarp; suffcreti untier i^ontius dilate, bas erucifieli, tjeati, anti fiurieti; Jfte tiescentieti into i^aties; tfie tf)irti tiag ?^e rose from tf)e tieati; ?t)e ascentjeti into fieaben ; anti ^itttti) at tf)e rigf)t fiantj of 0ot)( tje dFatf)er aimigf)tp; from 6 THE CREED — THE TEN COMMANDMENTS. thence Ji^ sfjall come to jutjge tje quicfe antJ tje tieati. I telicbe in tje Jl^olj) (^ijost; tje Jolg catholic 'itx\^si) means properly the last will confirmed by witnesses, or a written instrument, duly certified, concerning the disposition of a person's property after death. In tliis 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 descendants 18 THE OLD AND THE NEW TESTAMENT. of the family. But in the Latin Bible, from which it passed into modern translations, Testament is the equivalent for the Greek diafJteke, which means both a will (Heb. 9, 16. 17), and a covenant or agreement between two persons or parties, embracing mutual promises on mutual conditions (Gen. 15, 18; 17, 2; Luke 1, 72; Gal. 3, 15). The Avord 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 recorded; the sacred writings of the Jews being called tlie Old Testament, and the sacred writings of the Christians being called the New Testament. We should read the Testament, not aslawyers who criticize it, but as children who inherit it. Q. 3. The Old Covenant, or the Jewish dispensation, is the covenant of laio, made on Mount Sinai, between God and the Jewish people tlirough Moses, with sacrifice and tlie blood of beasts, Ex. 24, 3-12; Dent. 0, 2-5; Gal. 3, 24. The Neiv Covenant, or the Christian dispen- sation, is the covenant of the Gosi)d, promised of old, and foretold by the prophets, made between God and the whole human race through Christ ("the mediator of a better covenant"'), and sealed by his blood for tlie 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 j^rophcts," for the whole 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 highest revelation, a new moral creation. At tlie 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 whom the 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. Many new translations into various heathen languages have been made in recent times by Protestant missionaries, and the British and Foreign Bible Society. The Bible is now translated into about one liundred and sixty-six languages. The British and Foreign Bible Society alone, since its foundation in London in 1804, scattered the Bible by millions of copies in many languages over tlie Christian and heathen world, and brought the precious book within the reach of every man, so that, in all Protestant countries at least, there is no excuse for ignorance of the Bible. Thus, the Bible, although written in dead languages, lives and speaks, as the book for the world at large, in the languages of all the nations of the earth. THE OLD TESTAMENT. 19 V. The Old Testament. 1. How many books does the Old Testament contain? Thirty-nine. 2. How are they divided f Into historical, poetical, and prophetical books. 3. Name the historical hooks. First, the five books of Moses, severally called Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. 4. Xante 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, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zecha- riah, and Malachi. 9. What are all these books called? The canonical books of the Old Testament. 20 THE NEW TESTAMENT. 10. WIuj so ? Because they are divinely inspired, and, together with the New Testament, constitute the rule of faith. Notes and Hints. Q. 2. The Old Testament is popularly divided into Moses and the I^-o- pJiets. More accuratelj% it is divided into three classes of books : — (1.) The Jdstorical books relate the history of the divine revelation, and the fortunes of the people of God from the creation down to the return from the 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 prophetical books contain predictions of the future, 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 to 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 reasons : (1.) The apocryphal boolcs were Avritten by unknown authors after the extinction of the 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 St. Augustine, as belonging to the sacred canon or the body of inspired and authoritative books. Even St. Jerome (who was a better Biblical scholar than St. Augustine) insists upon the distinction. (3.) They ara never quoted by Christ and the Apostles in the New Testament. (4.) They contain, with many remarkable providences .and elevated doctrinal and moral sentences, also a number of historical and doctrinal en-ors. For these 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, Ecolesiasticus (or the Wisdom of Jesus the Son of Sirach), Tobit, Judith, the Rest of Esther, Baruch, the Song of the Three Chil- dren, the Stoi'y of Susanna, Bel and the Dragon (sometimes divided into two books), the Prayer of Manasses, two books of the Maccabees; to which some editions of the Bible add a third book of the Maccabees, and several books of EscU'as. VI. The New Testament. 1. IIoio many books does the New Testament contain f Twenty-seven. THE NEW TESTAMENT. 21 2. How is the New Testament divided f Into historical, doctrinal, and prophetical books. 3. Which are the historical books of the Neio Testa- ment f The four Gospels and the Acts. 4. Who wrote the Gospels f The Apostles and Evangelists Matthew, Mark, Luke, and John. 5. What does the word Gospel mean? The glad tidings of salvation by Christ. * Rom. 1, 16. I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth. 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. Of what do the Gospels treat? Of the life and doctrine, the death and resurrection, of Jesus Christ. 7. Who is the author of the Acts of the Apostles? 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. 22 THE NEW TESTAMENT. 10. Kamc the Epistles of St. Paul. The Epistle to the Romans, First and Second Corinthians, Galatians, Ephesians, Philippians, Colossians, 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. 12. Of lohat do the doctrinal books treat f Of the Christian faith and life. 13. Which is the prophetical hook of the New Testa- ment f The Revelation of St. John. 14. What are the contents of the JRevelation? A prophetical description of the conflicts and triumphs of the Christian Church till the glorious coming of Christ. Notes and Hints. Q. 5. The English worA gospel, from the old Saxon God's spell (speech), or good sj)ell, means good neivs or glad tidhigs, and is tlie precise equivalent for the Greek word evangelion, from which we derive the verb to evangelize. Q. 10. The Epistle to the Hebrews is anonymous, and the opinions of divines as to its exact author are divided. But, if not directly the work of Paul, it proceeded from one of his disciples, and breathes his spirit throughout. Q. 14. The Revelation of Christ through St. John, or the Apocalypse, forms the fit conclusion to tlie canon. The whole New Testament is a beautiful organism, in which the Gospels may be compared to the root, the Epistles to the branches, the Revelation to the ripe fruit. Or. to use another figure, the first form the foundation, the second the edifice itself, and the last the dome. The three classes bear to each other the same relation as conversion, sanctification, and glorification, or as the cardinal Christian virtues, faith, love, and hope. The substance, the all-absorbing tlieme, the beginning, middle, and end, of the whole Testa- ment, is Jesus Christ. OF PRAYER. 23 PAET FIRST. VII. Of Prayer. 1. What is prayer ? 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, Lord, my strength and my redeemer. Ps. 62, S. Pour out your heart before him; God is a refuge for us. 2. Why should ice pray ? Because we are poor, needy creatures, and receive all gifts of body and soul from the goodness of God. * James 1, 17. Every good gift and every perfect gift is 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 him from heaven. Ps. 50, 15. Call upon me in the day of trouble : I will de- liver thee, and thou shalt glorify me. 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. What are the different Icinds of prayer? Petition, intercession, thanksgiving, and praise. * 1 Tim. 2, 1. I exhort therefore, that, first of all, suppli- cations, prayers, intercessions, and giving of thanks be made for all men. Phil. 4, 6. 5. To ivhom should we pray f Only to God, who is both able and willing to give us all wx need. * Matt. 4, 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. — Comp. Eev. 19, 10; 22, 8. 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. Hoiv should we pray ? In the name of Jesus, 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 praj'er, believing, ye shall receive. — Comp. Mark 11, 24; James 1, 6. 1; 5, 16. Heb. 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 may loe pray? 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 wJiom should ice pray ? For ourselves, for our brethren, 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 for all men,- for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. Ps. 122, 6. Pray for the peace of Jerusalem: they shall prosper that love thee. James o, 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 despitefully 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 sliould ice prmj ? 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 house of the Lord. Our feet shall stand within thy gates, 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. IS, 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 Mary the mother of John, . . . where many were gathered together praying). (3.) 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 iu secret, shall reward thee openly.— Comp. Mark 1, 35 ; Ps. 55, 17: Dan. 6, 10. 10. How often should we prai/ f At 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. 2.6 OF PRAYER. * Ps. 55, 17. Evening, and morning, and at noon will I pray, 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 thy name, 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 times a day, and prayed, and gave thanks before his God, as he did aforetime.— Comp. Acts 2, 1. 2. 15; .3, 1; 10, 9. 1 Tim. 4, 4. Every creature of God is good, and nothing to be refused, if it be received Avith 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 ? Yes : God heareth all our prayers, for he is omnipresent 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? Yes : God answers our prayers for Christ's sake, because 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 when 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 ask 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, IS. 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 heareth the prayer of the righteous. Job 27, 9; Isa. 1, 15; Jer. 11, 11; Micah 3, 4; Prov. 1, 28; John 9, 31. Notes a.vd 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 groanings (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 ; comp. 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 personallv 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 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 temple (Luke lb, 13), and the Lord's Prayer, are short. Yet the Lord himself, in the days of his flesh, spent whole nights in prayer, Luke 6, 12 comp. 0, lb ; Mark 1, 35. f j , , , The posture in prayer is likewise unessential, whether it be with folded hands or stretch ed-out arms, or standing, or on bended knees. But It should always be reverential ; that is, expressive of the de- votional frame of mind, and the sense of the presence of the holy God. y. 1-. fetnking examples of answers to praver are furnished by the history of Abraham, Gen. 20, 17 ; Jacob, 32," 24-31 (his wrestling in prayer) ;3/oses, Num. 11, 2; Deut. 9, 19; Joshua, Josh. 10, 12; Samuel, 1 Sani. 12, 18; Elijah, 1 Kings 17, 1; 18, 42. 45; Elisha, 2 Kings 4, 33. fl'o, ^o ^^'' ^ ^"^"^ 1^' l^-"^0; 20, 2-6; the tvnman of Canaan, Matt. d'. . ' ^^^ penitent thief, Luke 23. 42. 43: the Apostles, Acts 4, 31; P^^€r lu prison, 12, 8. 12; Paul and Silas at Philippi. 16, 25. 26, etc. Jl. 13. Sometimes the Lord refuses also the petitions of believers when ofl^ered m the name of Christ ; but he does so only apparently, and with 28 THE lord's prayer. the view to answer them at a better time or in a better manner thaa they wished in their short-sightedness. Examples: the sisters of Lazarus, John 11, 1-45 ; Jairus, Luke 8, 49-50; St. Paul, 2 Cor. 12, 8. 9. Monica, the mother of Augustine, prayed for thirty years for the con- Tersion of her great son, and was finally heard beyond her boldest ex- pectations. "When he took passage to Italy, she asked the Lord to frustrate his designs, fearing that he might expose himself to still greater danger ; but the Lord prospered his 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 ? The Lord's Prayer, which Jesus himself has taught his disciples. Matt. 6, 9-13 ; Luke 11, 1-4. 2. Repeat the Lord's Prayer. <©ut dFatf)er h)f)o art in Jeaben : Ji^allobcti l)e Cf)g name. CJg feingtrom come. Ctg '^iW te bone on eartfj, as it is in t)eaben. <§tbe us tjts tjag our tjatlg treati. EntJ forjjibe us our tiefits, as b)e forgibe our befitors. Enti leati us not into temptation, tut tieliber us from ebil. dfor Ci)ine is tlje kingtiom, antJ tje pob)er, anti tf)e glorg, foreber. Emen. 3. How many parts has the Lord's Prayer? Three parts : an address, six petitions, and a doxology. 4. Hoio do you divide the petitions ? Into two classes, each consisting of three petitions. 5. To what do the first three petitions refer? To the riches and glory of God, which THE ADDRESS. 29 we call down in prayer from heaven upon earth. Hence : Thy name, thj kingdom, thy will. 6. To lohat do the last three petitions refer? To the poverty and need of man, from which we rise up 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 of 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 Son 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 from 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, bo abused, like every gift of God, and become a dead form. Luther called it in this respect " the greatest martyr on earth." But this is no argument against its proper and frequent use. It is not intended, of course, to supersede other forms, or (ixtemporaneous prayers ; but it should serve as a general pattern and directory to all our devotions, and breathe into them the proper spirit. IX. The Address. 1. W-hat 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 our reconciled Father in Christ, and because we should approach him with childlike reverence and trust. * Ps. 103, 13. Like as a father pitieth his children, so the Lord pitieth them that fear him. 30 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. 13. As many as received him, to them gave he power 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 you say, " Our Father,'" and not, "My Father"? Because we should pray not only for our- selves, but also for our kindred and friends, and for all men. * James 5, 16, Pray one for another, 1 Thess, 5, 25. Brethren, pray for us, Eph. 3, 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; 2 Thess. 3,1; Matt. 5, 44. 4. Why do you add, "loho art in heaven^' ? Because God is far above all earthly fathers, and because in praying we should raise the heart to heaven, where God dwells in eternal glory, and where our true home is. * 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 together in heavenly places in Christ Jesus. Eph. 2, 19. Ye are no more 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. 5, 34. 35 ; 1 Kings 8, 27. THE FIRST THREE PETITIONS. 31 The address in the Lord's Prayer introduces iis 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 pa