How about both:
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Showing posts with label Westminster Shorter Catechism. Show all posts
Showing posts with label Westminster Shorter Catechism. Show all posts
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19 November 2008
Westminster Shorter Catechism #107
Well, we're here. We finally made it. After more than 1 1/2 years of weekly posts we come to a close of our study of the Westminster Shorter Catechism. The weekly reminders gave us time to pause and think about what God has for us and what the Assembly wanted to pass on. Let's take a few moments and consider the last question of the WSC....
Q. 107. What doth the conclusion of the Lord’s prayer teach us? A. The conclusion of the Lord’s prayer, which is, [For thine is the kingdom, and the power, and the glory, for ever and ever; Amen.] teacheth us, to take our encouragement in prayer from God only; and in our prayers to praise him; ascribing kingdom, power, and glory to him; and in testimony of our desire, and assurance, to be heard, we say, Amen.
Q. 1. Why is the conclusion joined to the particle For? A. To teach us, that therein are included arguments, or reasons to press God withal, and to prevail with him for audience.
Q. 2. But is it lawful to argue with God, and to urge him with reasons in prayer? A. It is not only lawful, but expedient, yea, highly commendable; as is seen in the saints prayer. In Moses’, Numbers 14:13. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them.) Ver. 19. Pardon. I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt, even until now. In Joshua’s, Joshua 7:7. And Joshua said, Alas! O Lord God; wherefore hast thou at all brought this people over Jordan to deliver us into the hand of the Amorites, to destroy us? Would to God we had been content, and dwelt on the other side Jordan. Ver. 9. For the Canaanites, and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: And what wilt thou do unto thy great name? In Asa’s, 2 Chronicles 14:11. And Asa cried unto the Lord his God, and said, Lord, it is nothing with thee to help, whether with many, or with them that have no power. Help us, O Lord our God, for we rest on thee; and in thy name we go against this great multitude. O Lord, thou art our God; let no man prevail against thee. In Jehoshaphat’s, 2 Chronicles 20:6. And said, O Lord God of our fathers, art not thou God in heaven? And rulest not thou over all the kingdoms of the heathen? And in thine hand is there not power and might, so that none is able to withstand thee? And Hezekiah’s, 2 Kings 19:15. And Hezekiah prayed before the Lord, and said, O Lord God of Israel, which dwellest between the cherubims; thou art the God, even thou alone, of all the kingdoms of the earth:
Thou hast made heaven and earth. Ver. 19. Now therefore, O Lord our God, &c.
Q. 3. But to what purpose, can we think to prevail with God, by our arguments and importunities? A. They are not used, as though we would put God in remembrance of any thing, or would prevail with God to do that for us, which he is unwilling to give.
Q. 4. Why then? A. For our own profit, for the enlarging of our own hearts, for the exciting of our fervency, for the exerting of faith, hope, zeal, charity, &c. in prayer; and so to prepare ourselves for the mercy, that we may the more gratefully receive it, and the more fruitfully employ it.
Q. 5. How many arguments are in this conclusion? A. Three.
Q. 6. From whence are they taken? A. From God’s kingdom, from his power, and from his glory.
Q. 7. What kingdom is here meant? A. God’s universal, essential, and absolute kingdom; wherein may be, and is involved, his special kingdom over the church.
Q. 8. What are the arguments from hence? A. Because all that we can pray for in this prayer, is for the advancement and perfecting of this his kingdom, by the destruction of all persons and things that oppose it, and the completion of his dominion over all his subjects; therefore he would grant all these requests.
Q. 9. What is another? A. Because he being such an absolute Lord and Sovereign has an undeniable right, and unquestionable authority, to give and grant all we ask, and to effect and bring to pass all we beg: For all persons and things are his own, and at his disposal. Matthew 20:15. Is it not lawful for me to do what I will with mine own?
Q. 10. What is meant by power? A. God’s essential, infinite, irresistible power, whereby he can do what he pleases; Psalm 135:6. Whatsoever the Lord pleased, &c.
Q. 11. What is the argument from hence? A. That we ask nothing from God, but what we can do with infinite ease, in despite of all the opposition that hell, earth and heart can make to the contrary; Philippians 3:21 According to the working, &c. Ephesians 3:20. Now unto him that is able, &c.
Q. 12. What is meant by glory? A. Not his essential glory, which no man, or angel, can ever apprehend.
Q. 13. What glory then? A. His declared and acknowledged glory, even the accomplishment of all his decrees by his providence; and then the love, the adoration, and the praises, the self-dedications of angels and saints, returned to him for the same.
Q. 14. What is the argument or motive from hence? A. That seeing the substance of every request does directly tend to, and will perfectly end in, this glory of God, when they are fully answered; therefore he would gradually answer them while we are here, and perfectly at last, to the advancement of his glory now, and the completion of it then. 1 Chronicles 29:11. Thine, O Lord, is the greatness, and the power, and the glory, &c. Joshua 7:9. And what wilt thou do unto thy great name? Isaiah 42:8. I am the Lord, that is my name, &c. Isaiah 48:11. For my own sake, even for my own sake, will I do it, &c.
Q. 15. Why is Amen added? A. Because it is the usual conclusion of prayers and praises; Psalm 41:13. Blessed be the Lord God of Israel, &c. Psalm 72:19. And blessed be his glorious name for ever, &c. 2 Corinthians 13:14 .The grace of the Lord Jesus, and the love of God, &c. Romans 16:20. The grace of our Lord Jesus Christ be with you. Amen.
Q. 16. But what does this word here signify? A. It signifies, (1.) The reality and ardency of our desires to be granted in what we pray for: Revelation 22:20. He which testifieth these things, saith, Surely I come quickly. Amen. Even so come Lord Jesus.
Q. 17. And what besides? A. Our trust and firm confidence that we shall be heard and answered in all these our requests; Revelation 1:7. Even so, Amen. Revelation 7:12. Saying, Amen. Blessing, and glory, and wisdom, &c.
Q. 18. What are the inferences from hence? A. That we ought to use in prayer all such arguments, as may most and best affect our hearts towards God, excite our graces, and succeed with God.
Q. 19. What is another? A. That all we pray for must be in a subserviency to God’s kingdom, and with a desire of his glory.
Q. 20. What is the next? A. That we must act according to our prayers; do all we can for the advancement of God’s kingdom, and the exaltation of his glory, as subjects and votaries thereto; Psalm 116:16; 1 Corinthians 10:31.
Q. 21. What may more be gathered hence? A. That as we ought to begin, so to continue, and conclude our prayers, in lowest adorations of God, and acknowledgments of his glory and attributes.
Q. 22. What more doth this conclusion teach? A. That in prayer we must be fervent in our desires, and longing for what we pray, James 5:16.
Q. 23. Is there any thing besides? A. That praying for things agreeable to God’s will, we ought to be confident that we shall succeed in our requests praying for the matter, and after the manner of this prayer; James 1:6, 8; Matthew 21:22. - John Flavel
Q. 107. What doth the conclusion of the Lord’s prayer teach us? A. The conclusion of the Lord’s prayer, which is, [For thine is the kingdom, and the power, and the glory, for ever and ever; Amen.] teacheth us, to take our encouragement in prayer from God only; and in our prayers to praise him; ascribing kingdom, power, and glory to him; and in testimony of our desire, and assurance, to be heard, we say, Amen.
Q. 1. Why is the conclusion joined to the particle For? A. To teach us, that therein are included arguments, or reasons to press God withal, and to prevail with him for audience.
Q. 2. But is it lawful to argue with God, and to urge him with reasons in prayer? A. It is not only lawful, but expedient, yea, highly commendable; as is seen in the saints prayer. In Moses’, Numbers 14:13. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them.) Ver. 19. Pardon. I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt, even until now. In Joshua’s, Joshua 7:7. And Joshua said, Alas! O Lord God; wherefore hast thou at all brought this people over Jordan to deliver us into the hand of the Amorites, to destroy us? Would to God we had been content, and dwelt on the other side Jordan. Ver. 9. For the Canaanites, and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: And what wilt thou do unto thy great name? In Asa’s, 2 Chronicles 14:11. And Asa cried unto the Lord his God, and said, Lord, it is nothing with thee to help, whether with many, or with them that have no power. Help us, O Lord our God, for we rest on thee; and in thy name we go against this great multitude. O Lord, thou art our God; let no man prevail against thee. In Jehoshaphat’s, 2 Chronicles 20:6. And said, O Lord God of our fathers, art not thou God in heaven? And rulest not thou over all the kingdoms of the heathen? And in thine hand is there not power and might, so that none is able to withstand thee? And Hezekiah’s, 2 Kings 19:15. And Hezekiah prayed before the Lord, and said, O Lord God of Israel, which dwellest between the cherubims; thou art the God, even thou alone, of all the kingdoms of the earth:
Thou hast made heaven and earth. Ver. 19. Now therefore, O Lord our God, &c.
Q. 3. But to what purpose, can we think to prevail with God, by our arguments and importunities? A. They are not used, as though we would put God in remembrance of any thing, or would prevail with God to do that for us, which he is unwilling to give.
Q. 4. Why then? A. For our own profit, for the enlarging of our own hearts, for the exciting of our fervency, for the exerting of faith, hope, zeal, charity, &c. in prayer; and so to prepare ourselves for the mercy, that we may the more gratefully receive it, and the more fruitfully employ it.
Q. 5. How many arguments are in this conclusion? A. Three.
Q. 6. From whence are they taken? A. From God’s kingdom, from his power, and from his glory.
Q. 7. What kingdom is here meant? A. God’s universal, essential, and absolute kingdom; wherein may be, and is involved, his special kingdom over the church.
Q. 8. What are the arguments from hence? A. Because all that we can pray for in this prayer, is for the advancement and perfecting of this his kingdom, by the destruction of all persons and things that oppose it, and the completion of his dominion over all his subjects; therefore he would grant all these requests.
Q. 9. What is another? A. Because he being such an absolute Lord and Sovereign has an undeniable right, and unquestionable authority, to give and grant all we ask, and to effect and bring to pass all we beg: For all persons and things are his own, and at his disposal. Matthew 20:15. Is it not lawful for me to do what I will with mine own?
Q. 10. What is meant by power? A. God’s essential, infinite, irresistible power, whereby he can do what he pleases; Psalm 135:6. Whatsoever the Lord pleased, &c.
Q. 11. What is the argument from hence? A. That we ask nothing from God, but what we can do with infinite ease, in despite of all the opposition that hell, earth and heart can make to the contrary; Philippians 3:21 According to the working, &c. Ephesians 3:20. Now unto him that is able, &c.
Q. 12. What is meant by glory? A. Not his essential glory, which no man, or angel, can ever apprehend.
Q. 13. What glory then? A. His declared and acknowledged glory, even the accomplishment of all his decrees by his providence; and then the love, the adoration, and the praises, the self-dedications of angels and saints, returned to him for the same.
Q. 14. What is the argument or motive from hence? A. That seeing the substance of every request does directly tend to, and will perfectly end in, this glory of God, when they are fully answered; therefore he would gradually answer them while we are here, and perfectly at last, to the advancement of his glory now, and the completion of it then. 1 Chronicles 29:11. Thine, O Lord, is the greatness, and the power, and the glory, &c. Joshua 7:9. And what wilt thou do unto thy great name? Isaiah 42:8. I am the Lord, that is my name, &c. Isaiah 48:11. For my own sake, even for my own sake, will I do it, &c.
Q. 15. Why is Amen added? A. Because it is the usual conclusion of prayers and praises; Psalm 41:13. Blessed be the Lord God of Israel, &c. Psalm 72:19. And blessed be his glorious name for ever, &c. 2 Corinthians 13:14 .The grace of the Lord Jesus, and the love of God, &c. Romans 16:20. The grace of our Lord Jesus Christ be with you. Amen.
Q. 16. But what does this word here signify? A. It signifies, (1.) The reality and ardency of our desires to be granted in what we pray for: Revelation 22:20. He which testifieth these things, saith, Surely I come quickly. Amen. Even so come Lord Jesus.
Q. 17. And what besides? A. Our trust and firm confidence that we shall be heard and answered in all these our requests; Revelation 1:7. Even so, Amen. Revelation 7:12. Saying, Amen. Blessing, and glory, and wisdom, &c.
Q. 18. What are the inferences from hence? A. That we ought to use in prayer all such arguments, as may most and best affect our hearts towards God, excite our graces, and succeed with God.
Q. 19. What is another? A. That all we pray for must be in a subserviency to God’s kingdom, and with a desire of his glory.
Q. 20. What is the next? A. That we must act according to our prayers; do all we can for the advancement of God’s kingdom, and the exaltation of his glory, as subjects and votaries thereto; Psalm 116:16; 1 Corinthians 10:31.
Q. 21. What may more be gathered hence? A. That as we ought to begin, so to continue, and conclude our prayers, in lowest adorations of God, and acknowledgments of his glory and attributes.
Q. 22. What more doth this conclusion teach? A. That in prayer we must be fervent in our desires, and longing for what we pray, James 5:16.
Q. 23. Is there any thing besides? A. That praying for things agreeable to God’s will, we ought to be confident that we shall succeed in our requests praying for the matter, and after the manner of this prayer; James 1:6, 8; Matthew 21:22. - John Flavel
12 November 2008
Westminster Wednesday #106
We're nearing the end of our weekly study...
106. Ques. What do we pray for in the sixth petition? Ans. In the sixth petition, (which is, "And lead us not into temptation, but deliver us from evil,") we pray, That God would either keep us from being tempted to sin, or support and deliver us when we are tempted.
Q. 1. What do we request in praying, "Lead us not into temptation?" A. in praying, "Lead us not into temptation," we request that God would keep us from being tempted unto sin.
Q. 2. How doth God keep us from being tempted unto sin? A. God keepeth us from being tempted unto sin, either when he restraineth the devil (the great tempter of mankind) from assaulting us with his prevailing temptations; or else restraineth us from coming into those ways where temptations are waiting for us, and where we should be tempters unto ourselves. "Watch and pray, that ye enter not into temptation ."— Matt. 26:41. "Keep back thy servant from presumptuous sins; let them not have dominion over me."— Ps. 19:13.
Q. 3. What do we request in praying, "Deliver us from evil?" A. In praying, "Deliver us from evil," we request, that when we are tempted by the devil, or the flesh, or the world, unto sin, that we may be supported and strengthened to resist and overcome the temptations, so as to be delivered, by the power of God's sufficient grace, from fallmg into the evil of sin. "Resist the devil, and he will flee from you."— James 4:7. "God is faithful, who will not suffer you to be tempted above that ye are able."— l Cor. 10:13. "There was given to me a thorn in the flesh, the messenger of Satan, to buffet me. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee."— 2 Cor. 12:7-9. - Thomas Vincent
106. Ques. What do we pray for in the sixth petition? Ans. In the sixth petition, (which is, "And lead us not into temptation, but deliver us from evil,") we pray, That God would either keep us from being tempted to sin, or support and deliver us when we are tempted.
Q. 1. What do we request in praying, "Lead us not into temptation?" A. in praying, "Lead us not into temptation," we request that God would keep us from being tempted unto sin.
Q. 2. How doth God keep us from being tempted unto sin? A. God keepeth us from being tempted unto sin, either when he restraineth the devil (the great tempter of mankind) from assaulting us with his prevailing temptations; or else restraineth us from coming into those ways where temptations are waiting for us, and where we should be tempters unto ourselves. "Watch and pray, that ye enter not into temptation ."— Matt. 26:41. "Keep back thy servant from presumptuous sins; let them not have dominion over me."— Ps. 19:13.
Q. 3. What do we request in praying, "Deliver us from evil?" A. In praying, "Deliver us from evil," we request, that when we are tempted by the devil, or the flesh, or the world, unto sin, that we may be supported and strengthened to resist and overcome the temptations, so as to be delivered, by the power of God's sufficient grace, from fallmg into the evil of sin. "Resist the devil, and he will flee from you."— James 4:7. "God is faithful, who will not suffer you to be tempted above that ye are able."— l Cor. 10:13. "There was given to me a thorn in the flesh, the messenger of Satan, to buffet me. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee."— 2 Cor. 12:7-9. - Thomas Vincent
05 November 2008
Westminster Wednesday #105
Q. 105. What do we pray for in the fifth petition?A. In the fifth petition, which is, And forgive us our debts, as we forgive our debtors, we pray, that God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.
1. Are our sins our debts to God? Yes: There was a certain creditor that had two debtors, etc. Luke 7:41. Are they great debts? Yes: ten thousand talents, Matt. 18:24. Can we discharge these debts ourselves ? No: we have nothing to pay, Luke 7:42. Are we liable to the prison of hell then? Yes: not to depart thence till we have paid the last mite, Luke 12:58,59. Is it possible to obtain the forgiveness of this debt? Yes: There is forgiveness with thee, Ps. 130:4.
2. Are we to pray for the forgiveness of these debts? Yes: Enter not into judgment with thy servant, O Lord, Ps. 143:2. And to pray earnestly for it? Yes: For thy name's sake, O Lord, pardon mine iniquity, Ps. 25:11. Must we plead God's mercies? Yes: According to the multitude of thy tender mercies blot out my transgressions, Ps. 51:1. And Christ's merits? Yes: Through the redemption that is in Jesus, Rom. 3:24. Must we pray for it every day? Yes: when we pray, Give us our daily bread, we must pray, Forgive us our debts.
3. Must we pray that God would ease us of the burden of sin? Yes: Take away all iniquity, Hos. 14:2. And that he would cleanse us from the filth of sin? Yes: Wash me thoroughly from mine iniquity, Ps. 51:2. And cure us of the wounds of sin? Yes: Heal my soul, for I have sinned against thee, Ps. 12:4. And save us from the punishment of sin? Yes: I will say unto God, do not condemn me, Job 10:2.
4. Must we pray to God to give us that grace which will qualify us for pardon? Yes: for Christ is exalted to give repentance and remission, Acts 5:31. And that he would give us the comfort of our pardon? Yes: Make me to hear joy and gladness, Ps. 51:8. And must we, in order hereunto, be particular in confessing sin? Yes: Declare, that thou mayest be justified, Isa. 43:26.
5. Must we forgive those who have provoked us? Yes: forbearing one another, and forgiving one another, if any man have a quarrel against any, Col. 3:13. Must we bear them no malice? No: Grudge not one against another, brethren, lest ye he condemned, Jam. 5:9. Must we be ready to be reconciled to them? Yes: When ye stand praying, forgive if ye have ought against any, Mark 11:25. Should we be merciful to those that we have advantage against? Yes: Thou shouldest have had compassion on thy fellow-servant as I had pity on thee, Matt. 18:33. Is this required to qualify, us for the pardon of sin? Yes: If Ye forgive men their trespasses, your heavenly Father will also forgive you, Matt. 6:14. Will God forgive those that do not forgive? No: If ye forgive not men their trespasses, neither will your Father forgive yours, verse 15. - Matthew Henry
1. Are our sins our debts to God? Yes: There was a certain creditor that had two debtors, etc. Luke 7:41. Are they great debts? Yes: ten thousand talents, Matt. 18:24. Can we discharge these debts ourselves ? No: we have nothing to pay, Luke 7:42. Are we liable to the prison of hell then? Yes: not to depart thence till we have paid the last mite, Luke 12:58,59. Is it possible to obtain the forgiveness of this debt? Yes: There is forgiveness with thee, Ps. 130:4.
2. Are we to pray for the forgiveness of these debts? Yes: Enter not into judgment with thy servant, O Lord, Ps. 143:2. And to pray earnestly for it? Yes: For thy name's sake, O Lord, pardon mine iniquity, Ps. 25:11. Must we plead God's mercies? Yes: According to the multitude of thy tender mercies blot out my transgressions, Ps. 51:1. And Christ's merits? Yes: Through the redemption that is in Jesus, Rom. 3:24. Must we pray for it every day? Yes: when we pray, Give us our daily bread, we must pray, Forgive us our debts.
3. Must we pray that God would ease us of the burden of sin? Yes: Take away all iniquity, Hos. 14:2. And that he would cleanse us from the filth of sin? Yes: Wash me thoroughly from mine iniquity, Ps. 51:2. And cure us of the wounds of sin? Yes: Heal my soul, for I have sinned against thee, Ps. 12:4. And save us from the punishment of sin? Yes: I will say unto God, do not condemn me, Job 10:2.
4. Must we pray to God to give us that grace which will qualify us for pardon? Yes: for Christ is exalted to give repentance and remission, Acts 5:31. And that he would give us the comfort of our pardon? Yes: Make me to hear joy and gladness, Ps. 51:8. And must we, in order hereunto, be particular in confessing sin? Yes: Declare, that thou mayest be justified, Isa. 43:26.
5. Must we forgive those who have provoked us? Yes: forbearing one another, and forgiving one another, if any man have a quarrel against any, Col. 3:13. Must we bear them no malice? No: Grudge not one against another, brethren, lest ye he condemned, Jam. 5:9. Must we be ready to be reconciled to them? Yes: When ye stand praying, forgive if ye have ought against any, Mark 11:25. Should we be merciful to those that we have advantage against? Yes: Thou shouldest have had compassion on thy fellow-servant as I had pity on thee, Matt. 18:33. Is this required to qualify, us for the pardon of sin? Yes: If Ye forgive men their trespasses, your heavenly Father will also forgive you, Matt. 6:14. Will God forgive those that do not forgive? No: If ye forgive not men their trespasses, neither will your Father forgive yours, verse 15. - Matthew Henry
29 October 2008
Westminster Wednesday #104
Only three more after today...
Q. 104. What do we pray for in the fourth petition? A. In the fourth petition, which is, [Give us this day our daily bread,] we pray that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.
Q. 1. Why is this petition placed after the three former? A. Because those concern immediately and generally God’s glory, in the advancement of his name, kingdom and will, which ought to be preferred to all our personal concerns; Psalm 69:9. The zeal of thine house hath eaten me up. Acts 21:13. I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
Q. 2. Why is it put before the two following petitions? A. Not for its worth, but for its order; for we can have no spiritual blessings, unless we have a natural being in this life.
Q. 3. What kind of bread is here meant? A. Not spiritual bread, or our Lord Jesus Christ, (as some,) but corporal and temporal.
Q. 4. What is included in this word bread? A. Not that only which we call strictly bread, but all the good things of this present life.
Q. 5. Do we hereby beg pure necessaries only? A. No, we pray for conveniences for our comfort, as well as necessaries for our life.
Q. 6. Do we herein pray only for personal good things for our being? A. No, we pray for civil good things for our condition, that according to our degree in the world, in which God hath placed us, we may have a convenient allowance.
Q. 7. Do we pray here for ourselves only? A. No, but also for our charge, children, and family, that under and with us they may have the good things of this life.
Q. 8. Why do we pray to God for these good things, can we not get them ourselves, or our fellow-creatures give them to us? A. Not without God: whatever we have of these things, they are from God; whoever be the second cause or instrument: If ourselves, God gives us ability and success to get them; if others, God inclined their hearts, and opened their hands to bestow them; Deuteronomy 8:17-18. And thou say in thine heart, My power and the might of my hand hath gotten me this wealth. But thou shalt remember the Lord thy God; for it is he that giveth thee power to get wealth.
Q. 9. Why do we pray to God to give us bread? A. Because the least crumb of bread is a free gift, and never can be merited by all we can do or suffer; Luke 17:10. So likewise ye, when ye shall have done all these things which are commanded you, say, We are unprofitable servants.
Q. 10. Why are all these things couched under the expression of bread? A. (1.) Because bread is one of the most necessary and useful things to preserve life. (2.) Because we must not ask delicacies and dainties of God.
Q. 11. What is meant by day in our petition? A. Either (1.) A natural day of twenty four hours; or, (2.) The day of our whole life.
Q. 12. Why do we pray for daily bread? A. Because God must give us the mercies and good things of every day, or else we cannot have them.
Q. 13. Why should we not pray for weekly, or monthly, or yearly bread, as well as daily? A. (1.) Because it is fit we should be still sensible of our dependence upon God. (2.) Because we do frequently pray to God, and so exert our graces, and maintain communion with him, and daily render thanks for daily favours; Psalm 55:17. Evening and morning, and at noon will I pray, and cry aloud, and he shall hear my voice.
Q. 14. What need we to pray for daily bread, when we may have stores laid up for years? A. They that have the good things of this life need to pray this petition, as well as they that have them not. Not that they may have bread, but that it may be bread to them: for except God give his blessing upon it, bread would be ashes, and not sustenance to us; neither could all the comforts of this life do us any good; Isaiah 3:1. For behold, the Lord, thc Lord of hosts doth take away from Jerusalem, and from Judah, the whole stay of bread, and the whole stay of water. Malachi 2:1-2. And now, O ye priests, this commandment is for you: if ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a. curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.
Q. 15. Why do we pray only for daily bread, or a competency, may we not pray for abundance and riches? A. No, because riches are a great snare and temptation; Matthew 19:23-24. Then said Jesus unto his disciples, Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Proverbs 30:8-9. Remove far from me vanity and lies; give me neither poverty nor riches, feed me with food convenient for me: lest I be full and deny thee, and say, Who is the Lord? Or lest I be poor, and steal, and take the name of my God in vain.
Q. 16. What shall we then do with riches, if providence cast them upon us, shall we cast them away? A. No, for some of the best of men, and greatest of God’s favourites, have lived and died rich. But, (1.) We must wean our hearts from them; Psalm 62:10. Trust not in oppression, and become not vain in robbery; if riches increase, set not your heart upon them. (2.) Be thankful for them; and, (3.) Fruitful with them in acts of piety and charity; 1 Timothy 6:17, 19. Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
Q. 17. Wherefore is the bread called our bread? A. Not because we are absolute lords and possessors of it, for it is God’s only; Psalm 24:1-2. The earth is the Lord’s and the fulness thereof; the world, and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods. Psalm 50:10, 12. For every beast of the forest is mine, and the cattle upon a thousand hills. If I were hungry, I would not tell thee, for the world is mine, and the fulness thereof. But, (1.) Because we must have a covenant right to it; and, (2.) A civil right; we must come lawfully and honestly by, and so keep the good things of this life; 2 Thessalonians 3:10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
Q. 18. Having prayed for our daily bread, need we to labour and endeavour to get it? A. Yes, we must labour in good and honest callings; God’s blessing and man’s industry must concur towards the present maintenance of life; Psalm 128:1-2. Blessed is every one that feareth the Lord: that walketh in his ways. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee. Proverbs 10:4, 22. He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich. The blessing of the Lord maketh rich, and he addeth no sorrow with it.
Q. 19. What is the first inference from it? A. That we must not seek great matters for ourselves, neither make them the matter of prayer to God; nor the end and design of our labours and callings among men.
Q. 20. What is a second inference from hence? A. That having food and raiment, we must be therewith content, and therefore thankful; 1 Timothy 6:8. And having food and raiment, let us be therewith content. 1 Thessalonians 5:18, In every thing give thanks.
Q. 21. What is the third inference? A. That we ascribe not our success in the world to our own skill and industry, for the wisest and most industrious do sometimes labour in the fire, and put their gain in a bag with holes; but to God’s free donation to us, and to his blessing upon our endeavours; Genesis 33:5, 11. And he lift up his eyes, and saw the women and the children, and said, Who are those with thee? And be said, the children which God hath graciously given thy servant. Take, I pray thee, my blessing that is brought to thee, because God hath dealt graciously with me, and because I have enough. Deuteronomy 28:3. Blessed shalt thou be in the city, and blessed shalt thou be in the field. Ver. 6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. - John Flavel
Q. 104. What do we pray for in the fourth petition? A. In the fourth petition, which is, [Give us this day our daily bread,] we pray that of God’s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them.
Q. 1. Why is this petition placed after the three former? A. Because those concern immediately and generally God’s glory, in the advancement of his name, kingdom and will, which ought to be preferred to all our personal concerns; Psalm 69:9. The zeal of thine house hath eaten me up. Acts 21:13. I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
Q. 2. Why is it put before the two following petitions? A. Not for its worth, but for its order; for we can have no spiritual blessings, unless we have a natural being in this life.
Q. 3. What kind of bread is here meant? A. Not spiritual bread, or our Lord Jesus Christ, (as some,) but corporal and temporal.
Q. 4. What is included in this word bread? A. Not that only which we call strictly bread, but all the good things of this present life.
Q. 5. Do we hereby beg pure necessaries only? A. No, we pray for conveniences for our comfort, as well as necessaries for our life.
Q. 6. Do we herein pray only for personal good things for our being? A. No, we pray for civil good things for our condition, that according to our degree in the world, in which God hath placed us, we may have a convenient allowance.
Q. 7. Do we pray here for ourselves only? A. No, but also for our charge, children, and family, that under and with us they may have the good things of this life.
Q. 8. Why do we pray to God for these good things, can we not get them ourselves, or our fellow-creatures give them to us? A. Not without God: whatever we have of these things, they are from God; whoever be the second cause or instrument: If ourselves, God gives us ability and success to get them; if others, God inclined their hearts, and opened their hands to bestow them; Deuteronomy 8:17-18. And thou say in thine heart, My power and the might of my hand hath gotten me this wealth. But thou shalt remember the Lord thy God; for it is he that giveth thee power to get wealth.
Q. 9. Why do we pray to God to give us bread? A. Because the least crumb of bread is a free gift, and never can be merited by all we can do or suffer; Luke 17:10. So likewise ye, when ye shall have done all these things which are commanded you, say, We are unprofitable servants.
Q. 10. Why are all these things couched under the expression of bread? A. (1.) Because bread is one of the most necessary and useful things to preserve life. (2.) Because we must not ask delicacies and dainties of God.
Q. 11. What is meant by day in our petition? A. Either (1.) A natural day of twenty four hours; or, (2.) The day of our whole life.
Q. 12. Why do we pray for daily bread? A. Because God must give us the mercies and good things of every day, or else we cannot have them.
Q. 13. Why should we not pray for weekly, or monthly, or yearly bread, as well as daily? A. (1.) Because it is fit we should be still sensible of our dependence upon God. (2.) Because we do frequently pray to God, and so exert our graces, and maintain communion with him, and daily render thanks for daily favours; Psalm 55:17. Evening and morning, and at noon will I pray, and cry aloud, and he shall hear my voice.
Q. 14. What need we to pray for daily bread, when we may have stores laid up for years? A. They that have the good things of this life need to pray this petition, as well as they that have them not. Not that they may have bread, but that it may be bread to them: for except God give his blessing upon it, bread would be ashes, and not sustenance to us; neither could all the comforts of this life do us any good; Isaiah 3:1. For behold, the Lord, thc Lord of hosts doth take away from Jerusalem, and from Judah, the whole stay of bread, and the whole stay of water. Malachi 2:1-2. And now, O ye priests, this commandment is for you: if ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a. curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.
Q. 15. Why do we pray only for daily bread, or a competency, may we not pray for abundance and riches? A. No, because riches are a great snare and temptation; Matthew 19:23-24. Then said Jesus unto his disciples, Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Proverbs 30:8-9. Remove far from me vanity and lies; give me neither poverty nor riches, feed me with food convenient for me: lest I be full and deny thee, and say, Who is the Lord? Or lest I be poor, and steal, and take the name of my God in vain.
Q. 16. What shall we then do with riches, if providence cast them upon us, shall we cast them away? A. No, for some of the best of men, and greatest of God’s favourites, have lived and died rich. But, (1.) We must wean our hearts from them; Psalm 62:10. Trust not in oppression, and become not vain in robbery; if riches increase, set not your heart upon them. (2.) Be thankful for them; and, (3.) Fruitful with them in acts of piety and charity; 1 Timothy 6:17, 19. Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
Q. 17. Wherefore is the bread called our bread? A. Not because we are absolute lords and possessors of it, for it is God’s only; Psalm 24:1-2. The earth is the Lord’s and the fulness thereof; the world, and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods. Psalm 50:10, 12. For every beast of the forest is mine, and the cattle upon a thousand hills. If I were hungry, I would not tell thee, for the world is mine, and the fulness thereof. But, (1.) Because we must have a covenant right to it; and, (2.) A civil right; we must come lawfully and honestly by, and so keep the good things of this life; 2 Thessalonians 3:10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
Q. 18. Having prayed for our daily bread, need we to labour and endeavour to get it? A. Yes, we must labour in good and honest callings; God’s blessing and man’s industry must concur towards the present maintenance of life; Psalm 128:1-2. Blessed is every one that feareth the Lord: that walketh in his ways. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee. Proverbs 10:4, 22. He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich. The blessing of the Lord maketh rich, and he addeth no sorrow with it.
Q. 19. What is the first inference from it? A. That we must not seek great matters for ourselves, neither make them the matter of prayer to God; nor the end and design of our labours and callings among men.
Q. 20. What is a second inference from hence? A. That having food and raiment, we must be therewith content, and therefore thankful; 1 Timothy 6:8. And having food and raiment, let us be therewith content. 1 Thessalonians 5:18, In every thing give thanks.
Q. 21. What is the third inference? A. That we ascribe not our success in the world to our own skill and industry, for the wisest and most industrious do sometimes labour in the fire, and put their gain in a bag with holes; but to God’s free donation to us, and to his blessing upon our endeavours; Genesis 33:5, 11. And he lift up his eyes, and saw the women and the children, and said, Who are those with thee? And be said, the children which God hath graciously given thy servant. Take, I pray thee, my blessing that is brought to thee, because God hath dealt graciously with me, and because I have enough. Deuteronomy 28:3. Blessed shalt thou be in the city, and blessed shalt thou be in the field. Ver. 6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. - John Flavel
22 October 2008
Westminster Wednesday #103
Q. 103. What do we pray for in the third petition? A. In the third petition, which is, Thy will be done on earth as it is in heaven, we pray that God by his grace would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven.
1. Is the will of God's commands the rule of our action? Yes: we must understand what the will of the Lord is, Eph. 5:17. Are we to pray that we may conform to this rule? Yes: that we may prove what is the good, and acceptable, and perfect will of God, Rom. 12:2 Must we pray that God would give us to know his will? Yes: Give me understanding, and I shall keep thy law, Ps. 119:34. And to know it fully? Yes: That ye may be filled with the knowledge of his will, Col.1:9. And to know it in doubtful cases? Yes: Teach me thy way, O Lord, lead me in a plain path, Ps. 27:11. Do all who are sanctified truly desire to know God's will Yes: What saith my Lord unto his servant? Josh. 5:14.
2. When we know God's will, are we able of ourselves to do it? No: we are not sufficient of ourselves, 2 Cor. 3:5. Must we therefore pray to God to make us able? Yes: Now, therefore, O God, strengthen my hands, Neh. 6:9. And must we depend upon his grace? Yes: I will go in the strength of the Lord God, Ps. 71:16. Must we pray to God to make us willing? Yes: incline my heart unto thy testimonies, Ps. 119:36. And to make us entirely willing? Yes: Unite my heart to fear thy name, Ps. 36:11.
3. Must we pray that we may be sincere in our obedience? Yes: Let my heart be sound in thy statutes, Ps. 119:80. And that we may be exact in our obedience? Yes: O that my ways were directed to keep thy commandments! Ps. 119:5. And that we may be universal in our obedience? Yes: That we may stand complete in all the will of God, Col. 4:12. And that we may be armed against that which would divert us from our obedience? Yes: Turn away mine eyes from beholding vanity, and quicken thou me in thy way, Ps. 119:37. And must we pray that others also may do God's will? Yes: That they may be perfect in every good work, to do his will, Heb. 13:21.
4. Is the will of God's counsel the rule of his actions? Yes: for he worketh all according to the counsel of his own will, Eph. 1:11. Must we desire that this may be done? Yes: The will of the Lord be done, Acts 21:14. Rather than our own will? Yes: Not as I will, but as thou wilt, Matt. 26:39. And must we acquiesce in it? Yes: It is the Lord, let him do what seemeth him good, 1 Sam. 3:18. And must we pray that he will enable us to do so? Yes: That we may be strengthened with all might, unto all patience and longsuffering, with joyfulness, Col. 1:11.
5. Do the angels in heaven do the will of God? Yes: they do his commandments, hearkening to the voice of his word, Ps. 103:20. Do they do it readily? Yes: they fly swiftly, Dan. 9:21. Do they do it zealously? Yes: for they are a flaming fire, Ps. 104:4. Do they do it with an eye to God? Yes: for they always behold the face of our Father, Matt. 18:10. And are we to pray that God's will may so be done on earth? Yes: that the kingdoms of this world may become the kingdoms of our Lord, and of his Christ, Rev. 11:15.
1. Is the will of God's commands the rule of our action? Yes: we must understand what the will of the Lord is, Eph. 5:17. Are we to pray that we may conform to this rule? Yes: that we may prove what is the good, and acceptable, and perfect will of God, Rom. 12:2 Must we pray that God would give us to know his will? Yes: Give me understanding, and I shall keep thy law, Ps. 119:34. And to know it fully? Yes: That ye may be filled with the knowledge of his will, Col.1:9. And to know it in doubtful cases? Yes: Teach me thy way, O Lord, lead me in a plain path, Ps. 27:11. Do all who are sanctified truly desire to know God's will Yes: What saith my Lord unto his servant? Josh. 5:14.
2. When we know God's will, are we able of ourselves to do it? No: we are not sufficient of ourselves, 2 Cor. 3:5. Must we therefore pray to God to make us able? Yes: Now, therefore, O God, strengthen my hands, Neh. 6:9. And must we depend upon his grace? Yes: I will go in the strength of the Lord God, Ps. 71:16. Must we pray to God to make us willing? Yes: incline my heart unto thy testimonies, Ps. 119:36. And to make us entirely willing? Yes: Unite my heart to fear thy name, Ps. 36:11.
3. Must we pray that we may be sincere in our obedience? Yes: Let my heart be sound in thy statutes, Ps. 119:80. And that we may be exact in our obedience? Yes: O that my ways were directed to keep thy commandments! Ps. 119:5. And that we may be universal in our obedience? Yes: That we may stand complete in all the will of God, Col. 4:12. And that we may be armed against that which would divert us from our obedience? Yes: Turn away mine eyes from beholding vanity, and quicken thou me in thy way, Ps. 119:37. And must we pray that others also may do God's will? Yes: That they may be perfect in every good work, to do his will, Heb. 13:21.
4. Is the will of God's counsel the rule of his actions? Yes: for he worketh all according to the counsel of his own will, Eph. 1:11. Must we desire that this may be done? Yes: The will of the Lord be done, Acts 21:14. Rather than our own will? Yes: Not as I will, but as thou wilt, Matt. 26:39. And must we acquiesce in it? Yes: It is the Lord, let him do what seemeth him good, 1 Sam. 3:18. And must we pray that he will enable us to do so? Yes: That we may be strengthened with all might, unto all patience and longsuffering, with joyfulness, Col. 1:11.
5. Do the angels in heaven do the will of God? Yes: they do his commandments, hearkening to the voice of his word, Ps. 103:20. Do they do it readily? Yes: they fly swiftly, Dan. 9:21. Do they do it zealously? Yes: for they are a flaming fire, Ps. 104:4. Do they do it with an eye to God? Yes: for they always behold the face of our Father, Matt. 18:10. And are we to pray that God's will may so be done on earth? Yes: that the kingdoms of this world may become the kingdoms of our Lord, and of his Christ, Rev. 11:15.
15 October 2008
Westminster Wednesday #102
We're quickly drawing to a close on our study. Let's continue...Q. 102. What do we pray for in the second petition? A. In the second petition, which is, [Thy kingdom come,] we pray that Satan’s kingdom may be destroyed, and Mat the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it, and that the kingdom of glory may be hastened.
Q. 1. What is the first thing signified by the kingdom of God here? A. The gospel is here intended by the kingdom of God, Matthew 13:47. Again, the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind.
Q. 2. What is the thing signified by the coming of this kingdom of God? A. It signifies the removal of all impediments, that hinder its propagation in the world; 2 Thessalonians 3:1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you.
Q. 3. Who, and what hinders the propagation of it? A. Antichrist, that man of sin, hinders it externally; 2 Thessalonians 2:4. Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. The devil and men’s lusts internally; 1 Thessalonians 2:18. Wherefore we would have come unto you (even I Paul) once and again; but Satan hindered us. Luke 19:14. But his citizens hated him, and sent a messenger after him, saying, We will not have this man to reign over us.
Q. 4. What then is the desire of all good men, with respect to the coming of the gospel-kingdom? A. That all nations may be brought to Christ by the preaching of it, and so Christ’s kingdom be greatly exalted and enlarged; Isaiah 2:2. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow into it.
Q. 5. What is the second thing here meant by the kingdom of God? A. It signifies and intends the work of saving grace wrought in men’s souls; Luke 17:21. Behold, the kingdom of God is within you.
Q. 6. Why is this work of grace called the kingdom of God? A. Because wherever saving-grace comes, it subdues the soul to Christ’s sceptre; 2 Corinthians 10:5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ.
Q. 7. Wherein consists the kingdom of grace? A. It consists not in external rites and observances, but in righteousness, and peace, and joy in the Holy Ghost; Romans 14:17. For the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost.
Q. 8. What do we ask of God in this petition, with respect to this kingdom of grace? A. Herein we desire not only our own personal progressive sanctification, but the sanctification of others all the world over; Acts 26:29. And Paul said, I would to God that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
Q. 9. What is the third thing here meant by the kingdom of God? A. By it is here meant the future state of glory and blessedness; 1 Corinthians 15:50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, &c.
Q. 10. Why is the heavenly state called the kingdom of God? A. This is called the kingdom of God, because in that state God reigns over his people gloriously, there being no rebellion in them in the least degree; Luke 20:36. For they are equal unto the angels, and are the children of God, being the children of the resurrection. And they reign with Christ; Revelation 3:21. To him that overcometh, will I grant to sit with me in my throne, &c.
Q. 11. What do we desire in prayer for the coming of this kingdom? A. We desire not only our p reservation in our passage to that state of glory; 1 Peter 5:10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you? But the hastening of it to ourselves and others; Revelation 22:20. Amen, even so come Lord Jesus.
Q. 12. What is the first instruction hence? A. That the gospel is an invaluable mercy, as it is the instrument of bringing us into Christ’s gracious and glorious kingdom; Acts 26:18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
Q. 13. What is the second inference from hence? A. That men may really hate and oppose the very thing they pray for.
Q. 14. What is the last instruction hence? A. That how firmly soever Satan’s and Antichrist’s kingdom seem to be founded in the world, they must and shall fall before the daily prayers of the saints.
Q. 2. What is the thing signified by the coming of this kingdom of God? A. It signifies the removal of all impediments, that hinder its propagation in the world; 2 Thessalonians 3:1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you.
Q. 3. Who, and what hinders the propagation of it? A. Antichrist, that man of sin, hinders it externally; 2 Thessalonians 2:4. Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. The devil and men’s lusts internally; 1 Thessalonians 2:18. Wherefore we would have come unto you (even I Paul) once and again; but Satan hindered us. Luke 19:14. But his citizens hated him, and sent a messenger after him, saying, We will not have this man to reign over us.
Q. 4. What then is the desire of all good men, with respect to the coming of the gospel-kingdom? A. That all nations may be brought to Christ by the preaching of it, and so Christ’s kingdom be greatly exalted and enlarged; Isaiah 2:2. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow into it.
Q. 5. What is the second thing here meant by the kingdom of God? A. It signifies and intends the work of saving grace wrought in men’s souls; Luke 17:21. Behold, the kingdom of God is within you.
Q. 6. Why is this work of grace called the kingdom of God? A. Because wherever saving-grace comes, it subdues the soul to Christ’s sceptre; 2 Corinthians 10:5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ.
Q. 7. Wherein consists the kingdom of grace? A. It consists not in external rites and observances, but in righteousness, and peace, and joy in the Holy Ghost; Romans 14:17. For the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost.
Q. 8. What do we ask of God in this petition, with respect to this kingdom of grace? A. Herein we desire not only our own personal progressive sanctification, but the sanctification of others all the world over; Acts 26:29. And Paul said, I would to God that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
Q. 9. What is the third thing here meant by the kingdom of God? A. By it is here meant the future state of glory and blessedness; 1 Corinthians 15:50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, &c.
Q. 10. Why is the heavenly state called the kingdom of God? A. This is called the kingdom of God, because in that state God reigns over his people gloriously, there being no rebellion in them in the least degree; Luke 20:36. For they are equal unto the angels, and are the children of God, being the children of the resurrection. And they reign with Christ; Revelation 3:21. To him that overcometh, will I grant to sit with me in my throne, &c.
Q. 11. What do we desire in prayer for the coming of this kingdom? A. We desire not only our p reservation in our passage to that state of glory; 1 Peter 5:10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you? But the hastening of it to ourselves and others; Revelation 22:20. Amen, even so come Lord Jesus.
Q. 12. What is the first instruction hence? A. That the gospel is an invaluable mercy, as it is the instrument of bringing us into Christ’s gracious and glorious kingdom; Acts 26:18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
Q. 13. What is the second inference from hence? A. That men may really hate and oppose the very thing they pray for.
Q. 14. What is the last instruction hence? A. That how firmly soever Satan’s and Antichrist’s kingdom seem to be founded in the world, they must and shall fall before the daily prayers of the saints.
08 October 2008
Westminster Wednesday #101
101. Ques. What do we pray for in the first petition? Ans. In the first petition, (which is, "hallowed be thy name,") we pray, That God would enable us, and others, to glorify him in all that whereby he maketh himself known; and that he would dispose all things to his own glory.
Q. 1. What is the second part in the Lord's prayer? A. The second part in the Lord's prayer is petitions.
Q. 2. How many petitions are there in the Lord's prayer? A. There are six petitions in the Lord's prayer.
Q. 3. What is the first petition in the Lord's prayer? A. The first petition in the Lord's prayer is in these words, "Hallowed be thy name."
Q. 4. What is meant by the name of God? A. By the name of God is meant, God's titles, attributes, ordinances, word, and works, whereby God is pleased to make himself known. See the explication of the fifty-fourth answer.
Q. 5. What is it to hallow God's name? A. To hallow God's name, is, to sanctify, honour and glorify God in all things whereby he maketh himself known. "Sanctify the Lord of hosts himself, and let him be your fear and your dread."— Isa. 8:13. "Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness."— Ps. 96:8, 9.
Q. 6. What do we pray for in the petition, "Hallowed be thy name? A. In the petition, "Hallowed be thy name," we pray — 1. That God would hallow and glorify his own name, by magnifying himself in the world, and by disposing all things for his own glory. "Let thy name be magnified for ever."— 2 Sam. 7:26. "Fill their faces with shame, that they may seek thy name, O Lord: that men may know that thou, whose name alone is JEHOVAH, art the Most High over all the earth."— Ps. 83: 16, 18. 2. That God would enable us to hallow and glorify his name, by confessing and forsaking our sins, which rob him of his glory; by admiring and adoring him in his glorious titles and attributes, in his infinite excellences and perfections; by believing, loving, and obeying his word; by observing and attending upon his worship and ordinances; by magnifying him in his works, and making use of his creatures for his glory; by sincere, diligent, zealous, and constant endeavours to promote his honour and interest in our places and relations; and that the chief design of our thoughts, words, and actions, may be the glory of God, and that he would enable others also thus to hallow and glorify his name. "God be merciful unto us, and bless us; and cause his face to shine upon us; that thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee."— Ps. 67:1-3. "For of him, and through him, and to him, are all things; to whom be glory for ever."— Rom. 11:36. - Thomas Vincent
Q. 1. What is the second part in the Lord's prayer? A. The second part in the Lord's prayer is petitions.
Q. 2. How many petitions are there in the Lord's prayer? A. There are six petitions in the Lord's prayer.
Q. 3. What is the first petition in the Lord's prayer? A. The first petition in the Lord's prayer is in these words, "Hallowed be thy name."
Q. 4. What is meant by the name of God? A. By the name of God is meant, God's titles, attributes, ordinances, word, and works, whereby God is pleased to make himself known. See the explication of the fifty-fourth answer.
Q. 5. What is it to hallow God's name? A. To hallow God's name, is, to sanctify, honour and glorify God in all things whereby he maketh himself known. "Sanctify the Lord of hosts himself, and let him be your fear and your dread."— Isa. 8:13. "Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness."— Ps. 96:8, 9.
Q. 6. What do we pray for in the petition, "Hallowed be thy name? A. In the petition, "Hallowed be thy name," we pray — 1. That God would hallow and glorify his own name, by magnifying himself in the world, and by disposing all things for his own glory. "Let thy name be magnified for ever."— 2 Sam. 7:26. "Fill their faces with shame, that they may seek thy name, O Lord: that men may know that thou, whose name alone is JEHOVAH, art the Most High over all the earth."— Ps. 83: 16, 18. 2. That God would enable us to hallow and glorify his name, by confessing and forsaking our sins, which rob him of his glory; by admiring and adoring him in his glorious titles and attributes, in his infinite excellences and perfections; by believing, loving, and obeying his word; by observing and attending upon his worship and ordinances; by magnifying him in his works, and making use of his creatures for his glory; by sincere, diligent, zealous, and constant endeavours to promote his honour and interest in our places and relations; and that the chief design of our thoughts, words, and actions, may be the glory of God, and that he would enable others also thus to hallow and glorify his name. "God be merciful unto us, and bless us; and cause his face to shine upon us; that thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee."— Ps. 67:1-3. "For of him, and through him, and to him, are all things; to whom be glory for ever."— Rom. 11:36. - Thomas Vincent
01 October 2008
Westminster Wednesday #100
Q. 100. What doth the preface of the Lord’s prayer teach us?
A. The preface to the Lord’s prayer, which is, [Our Father which art in heaven,] teacheth us to draw near to God with all holy reverence and confidence, as children to a Father, able and ready to help us: and that we should pray with and for others.
Q. 1. What doth the word Father import in this preface?
A. It imports the Spirit of adoption to be the principal thing in all acceptable prayers; Galatians 4:6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Q. 2. What is the first benefit, or help we have in prayer, from the Spirit of adoption?
A. He excites our spirits to seek God in prayer; Psalm 27:8. When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.
Q. 3. What is the second assistance he gives us in prayer?
A. He indites and suggests suitable and acceptable matter to us in prayer; Romans 8:26. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, &c.
Q. 4. What is the third benefit we have by him in prayer?
A. He fills our souls with spiritual and holy affections in prayer, and helps us to act his graces iii our duties; Romans 8:26. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, with groanings which cannot be uttered.
Q. 5. What else doth this word Father import?
A. It imports that holy confidence which believers may, and ought to draw near to God withal, as children to a Father; Ephesians 3:12. In whom we have boldness and access, with confidence, by the faith of him.
Q. 6. Doth it only signify our relation and confidence?
A. No, it also signifies the reverential fear of God, which ought at all times to be on our hearts, especially in prayer; Malachi 1:6. A son honoureth his father, and a servant his master: If then I be a father, where is mine honour? and if I be a master, where is my fear?
Q. 7. What is further imported in this word Father?
A. It imports God’s willingness and readiness to grant the best mercies to his people that seek them duly at his hand; Matthew 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?
Q. 8. Why is he here called our Father?
A. To signify to us, that it is not only our duty to pray secretly by and for ourselves, but also with and for others? Ephesians 6:18. Praying always, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints.
Q. 9. Why is God said here to be in heaven?
A. It is to note his sovereign power and dominion over all, as a ground-work of faith in prayer.
Q. 10. What else doth it import?
A. The great distance between God and us, which should fill our hearts with an holy awe of him; Ecclesiastes 5:2. God is in heaven, and thou upon earth: therefore let thy words be few.
Q. 11. What is the first inference from hence?
A. It shews us, what a sad case all those are in, that have no special interest in God as a Father.
Q. 12. What is the second inference from hence?
A. It shews us, what a glorious privilege the Lord Jesus Christ hath purchased for, and settled on his people? Hebrews 4:15-16. For we have not an high-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
Q. 13. What is the last inference from hence?
A. That seeing believers have a Father in heaven, they should never fear wants while they live, nor be afraid to die, since death brings them to heaven their Father’s house. - John Flavel
A. The preface to the Lord’s prayer, which is, [Our Father which art in heaven,] teacheth us to draw near to God with all holy reverence and confidence, as children to a Father, able and ready to help us: and that we should pray with and for others.
Q. 1. What doth the word Father import in this preface?
A. It imports the Spirit of adoption to be the principal thing in all acceptable prayers; Galatians 4:6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Q. 2. What is the first benefit, or help we have in prayer, from the Spirit of adoption?
A. He excites our spirits to seek God in prayer; Psalm 27:8. When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.
Q. 3. What is the second assistance he gives us in prayer?
A. He indites and suggests suitable and acceptable matter to us in prayer; Romans 8:26. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, &c.
Q. 4. What is the third benefit we have by him in prayer?
A. He fills our souls with spiritual and holy affections in prayer, and helps us to act his graces iii our duties; Romans 8:26. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, with groanings which cannot be uttered.
Q. 5. What else doth this word Father import?
A. It imports that holy confidence which believers may, and ought to draw near to God withal, as children to a Father; Ephesians 3:12. In whom we have boldness and access, with confidence, by the faith of him.
Q. 6. Doth it only signify our relation and confidence?
A. No, it also signifies the reverential fear of God, which ought at all times to be on our hearts, especially in prayer; Malachi 1:6. A son honoureth his father, and a servant his master: If then I be a father, where is mine honour? and if I be a master, where is my fear?
Q. 7. What is further imported in this word Father?
A. It imports God’s willingness and readiness to grant the best mercies to his people that seek them duly at his hand; Matthew 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?
Q. 8. Why is he here called our Father?
A. To signify to us, that it is not only our duty to pray secretly by and for ourselves, but also with and for others? Ephesians 6:18. Praying always, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints.
Q. 9. Why is God said here to be in heaven?
A. It is to note his sovereign power and dominion over all, as a ground-work of faith in prayer.
Q. 10. What else doth it import?
A. The great distance between God and us, which should fill our hearts with an holy awe of him; Ecclesiastes 5:2. God is in heaven, and thou upon earth: therefore let thy words be few.
Q. 11. What is the first inference from hence?
A. It shews us, what a sad case all those are in, that have no special interest in God as a Father.
Q. 12. What is the second inference from hence?
A. It shews us, what a glorious privilege the Lord Jesus Christ hath purchased for, and settled on his people? Hebrews 4:15-16. For we have not an high-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
Q. 13. What is the last inference from hence?
A. That seeing believers have a Father in heaven, they should never fear wants while they live, nor be afraid to die, since death brings them to heaven their Father’s house. - John Flavel
24 September 2008
Westminster Wednesday #99
Q. 99. What rule hath God given for our direction in prayer?
A. The whole word of God is of use to direct us in prayer, but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called, The Lord's Prayer.
1. Do we need direction in prayer? Yes: For we know not what we should pray for as we ought, Rom. 8:26. Should we pray to God for direction? Yes: Lord, teach us to pray, Luke 11:1. Hath he given us direction in prayer? Yes: Take with you words, and turn to the Lord, Hos. 14:2.
2. Is the whole word of God of use to direct us. Yes: I will show thee that which is noted in the Scripture of truth, Dan. 10:21. compare 2 Chron. 9:23. Is the Lord's Prayer to be used as a directory for prayer? Yes: After this manner therefore pray ye, Matt. 6:9. And is it to be used as a form of prayer? Yes: When ye pray, say, Our Father, Luke 11:2. - Matthew Henry
And from Thomas Watson:
Having gone over the chief grounds and fundamentals of religion, and enlarged upon the decalogue, or ten commandments, I shall speak now upon the Lord's prayer.
'After this manner therefore pray ye, Our Father which art in heaven hallowed,' &c:. Matt. 6: 9.
In this Scripture are two things observable: the introduction to the prayer, and the prayer itself.
The introduction to the Lord's prayer is, 'After this manner pray ye.' Our Lord Jesus, in these words, gave to his disciples and to us a directory for prayer. The ten commandments are the rule of our life, the creed is the sum of our faith, and the Lord's prayer is the pattern of our prayer. As God prescribed Moses a pattern of the tabernacle (Exod 25: 9), so Christ has here prescribed us a pattern of prayer. 'After this manner pray ye,' &c. The meaning is, let this be the rule and model according to which you frame your prayers. Ad hanc regulam preces nostras exigere necesse est [We ought to examine our prayers by this rule]. Calvin. Not that we are tied to the words of the Lord's prayer. Christ says not, 'After these words, pray ye;' but 'After this manner:' that is, let all your petitions agree and symbolise with the things contained in the Lord's prayer; and well may we make all our prayers consonant and agreeable to this prayer. Tertullian calls it, Breviarium totius evangelii, 'a breviary and compendium of the gospel,' it is like a heap of massive gold. The exactness of this prayer appears in the dignity of the Author. A piece of work has commendation from its artifices, and this prayer has commendation from its Author; it is the Lord's prayer. As the moral law was written with the finger of God, so this prayer was dropped from the lips of the Son of God. Non vex hominem sonat, est Deus [The voice is not that of a man, but that of God]. The exactness of the prayer appears in the excellence of the matter. It is 'as silver tried in a furnace, purified seven times.' Psa 12: 6. Never was prayer so admirably and curiously composed as this. As Solomon's Song, for its excellence is called the 'Song of songs,' so may this be well called the 'Prayer of prayers'. The matter of it is admirable, 1. For its comprehensiveness. It is short and pithy, Multum in parvo, a great deal said in a few words. It requires most art to draw the two globes curiously in a little map. This short prayer is a system or body of divinity. 2. For its clearness. It is plain and intelligible to every capacity. Clearness is the grace of speech. 3. For its completeness. It contains the chief things that we have to ask, or God has to bestow.
Use. Let us have a great esteem of the Lord's prayer; let it be the model and pattern of all our prayers. There is a double benefit arising from framing our petitions suitably to this prayer. Hereby error in prayer is prevented. It is not easy to write wrong after this copy; we cannot easily err when we have our pattern before us. Hereby mercies requested are obtained; for the apostle assures us that God will hear us when we pray 'according to his will.' 1 John 5: 14. And sure we pray according to his will when we pray according to the pattern he has set us. So much for the introduction to the Lord's prayer, 'After this manner pray ye.'
The prayer itself consists of three parts. 1. A Preface. 2. Petitions. 3. The Conclusion. The preface to the prayer includes, 'Our Father;' and, 'Which art in heaven.'
A. The whole word of God is of use to direct us in prayer, but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called, The Lord's Prayer.
1. Do we need direction in prayer? Yes: For we know not what we should pray for as we ought, Rom. 8:26. Should we pray to God for direction? Yes: Lord, teach us to pray, Luke 11:1. Hath he given us direction in prayer? Yes: Take with you words, and turn to the Lord, Hos. 14:2.
2. Is the whole word of God of use to direct us. Yes: I will show thee that which is noted in the Scripture of truth, Dan. 10:21. compare 2 Chron. 9:23. Is the Lord's Prayer to be used as a directory for prayer? Yes: After this manner therefore pray ye, Matt. 6:9. And is it to be used as a form of prayer? Yes: When ye pray, say, Our Father, Luke 11:2. - Matthew Henry
And from Thomas Watson:
Having gone over the chief grounds and fundamentals of religion, and enlarged upon the decalogue, or ten commandments, I shall speak now upon the Lord's prayer.
'After this manner therefore pray ye, Our Father which art in heaven hallowed,' &c:. Matt. 6: 9.
In this Scripture are two things observable: the introduction to the prayer, and the prayer itself.
The introduction to the Lord's prayer is, 'After this manner pray ye.' Our Lord Jesus, in these words, gave to his disciples and to us a directory for prayer. The ten commandments are the rule of our life, the creed is the sum of our faith, and the Lord's prayer is the pattern of our prayer. As God prescribed Moses a pattern of the tabernacle (Exod 25: 9), so Christ has here prescribed us a pattern of prayer. 'After this manner pray ye,' &c. The meaning is, let this be the rule and model according to which you frame your prayers. Ad hanc regulam preces nostras exigere necesse est [We ought to examine our prayers by this rule]. Calvin. Not that we are tied to the words of the Lord's prayer. Christ says not, 'After these words, pray ye;' but 'After this manner:' that is, let all your petitions agree and symbolise with the things contained in the Lord's prayer; and well may we make all our prayers consonant and agreeable to this prayer. Tertullian calls it, Breviarium totius evangelii, 'a breviary and compendium of the gospel,' it is like a heap of massive gold. The exactness of this prayer appears in the dignity of the Author. A piece of work has commendation from its artifices, and this prayer has commendation from its Author; it is the Lord's prayer. As the moral law was written with the finger of God, so this prayer was dropped from the lips of the Son of God. Non vex hominem sonat, est Deus [The voice is not that of a man, but that of God]. The exactness of the prayer appears in the excellence of the matter. It is 'as silver tried in a furnace, purified seven times.' Psa 12: 6. Never was prayer so admirably and curiously composed as this. As Solomon's Song, for its excellence is called the 'Song of songs,' so may this be well called the 'Prayer of prayers'. The matter of it is admirable, 1. For its comprehensiveness. It is short and pithy, Multum in parvo, a great deal said in a few words. It requires most art to draw the two globes curiously in a little map. This short prayer is a system or body of divinity. 2. For its clearness. It is plain and intelligible to every capacity. Clearness is the grace of speech. 3. For its completeness. It contains the chief things that we have to ask, or God has to bestow.
Use. Let us have a great esteem of the Lord's prayer; let it be the model and pattern of all our prayers. There is a double benefit arising from framing our petitions suitably to this prayer. Hereby error in prayer is prevented. It is not easy to write wrong after this copy; we cannot easily err when we have our pattern before us. Hereby mercies requested are obtained; for the apostle assures us that God will hear us when we pray 'according to his will.' 1 John 5: 14. And sure we pray according to his will when we pray according to the pattern he has set us. So much for the introduction to the Lord's prayer, 'After this manner pray ye.'
The prayer itself consists of three parts. 1. A Preface. 2. Petitions. 3. The Conclusion. The preface to the prayer includes, 'Our Father;' and, 'Which art in heaven.'
17 September 2008
Westminster Wednesday #98
Q. 98. What is prayer? A. Prayer is an offering up of our desires to God for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.
1. Is it every one's duty to pray? Yes: Men ought always to pray, Luke 18:1. Call a man be a good man who lives without prayer? No: Every one that is godly shall pray, Ps. 32:6. Are we to pray daily? Yes: Morning, and evening, and at noon, will I pray, Ps. 55:17. Are we to pray continually? Yes: Pray without ceasing, 1 Thess. 5:17. Are we to pray in secret? Yes Thou, when thou prayest, enter into thy closet, and shut thy door, Matt. 6:6. Are we to pray when we are in affliction? Yes: Is any among you afflicted, let him pray, James 5:13.
2. Are we to pray to God only? Yes: for he only knows the hearts of all the children of men, 1 Kings 8:39. May we pray to departed saints to pray for us? No: for Abraham is ignorant of us, Isa. 63:16. Is prayer the soul's ascent to God? Yes: Unto thee, O Lord, do I lift up my soul, Ps. 25:1. Is it the soul's converse with God? Yes: Pour out your hearts before him, Ps. 62:8. Are we in prayer to ascribe glory to God? Yes: Give unto the Lord glory and strength, Ps. 96:7. And to ask mercy of God? Yes: Ask, and it shall be given you; seek, and ye shall find, Matt. 7:7.
3. Are we to pray to God for things agreeable to his will? Yes: If we ask anything according to his will, he heareth us, 1 John 5:14. Must we pray for pardoning mercy, and sanctifying grace? Yes: Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4:16. Are God's promises to be the guide of our desires in prayer? Yes: Remember thy word unto thy servant, Ps. 114:49. And the ground of our faith? Yes: For I hope in thy word, ver. 81.
4. Must we pray in the name of Christ? Yes: Whatsoever ye shall ask in my name, that will I do, John 19:13. Relying on his righteousness alone? Yes: For we have boldness to enter into the holiest by the blood of Jesus, Heb. 10:19. Must we pray in faith? Yes: Let him ask in faith, nothing wavering, Jam. 1:6. Depending on the assistance of the Holy Spirit? Yes: for the Spirit helpeth our infirmities, Rom. 8:26.
5. Must we in prayer make confession of sin? Yes: I prayed to the Lord my God, and made my confession, Dan. 9:4. And must we give thanks for mercies received? Yes: Enter into his gates with thanksgiving, Ps. 100:4.
6. Must we be constant in prayer? Yes: I gave myself unto prayer, Ps. 109:4. And humble in prayer? Yes: for we are but dust and ashes, Gen. 18:27. And earnest in prayer? Yes: Always labouring fervently in prayer, Col 4:12. Must we in sincerity set God before us in prayer? Yes: Let us draw near with a true heart, Heb. 10:22. Must we pray in charity? Yes: Lifting up pure hands without wrath, 1 Tim. 2:8.
7. Will God hear and accept those who thus pray to him? Yes: He never said to the seed of Jacob, seek ye me in vain, Isa. 45:19. But will the love of sin spoil the success of prayer Yes: If I regard iniquity in my heart, God will not hear me, Ps. 66:18. - Matthew Henry
1. Is it every one's duty to pray? Yes: Men ought always to pray, Luke 18:1. Call a man be a good man who lives without prayer? No: Every one that is godly shall pray, Ps. 32:6. Are we to pray daily? Yes: Morning, and evening, and at noon, will I pray, Ps. 55:17. Are we to pray continually? Yes: Pray without ceasing, 1 Thess. 5:17. Are we to pray in secret? Yes Thou, when thou prayest, enter into thy closet, and shut thy door, Matt. 6:6. Are we to pray when we are in affliction? Yes: Is any among you afflicted, let him pray, James 5:13.
2. Are we to pray to God only? Yes: for he only knows the hearts of all the children of men, 1 Kings 8:39. May we pray to departed saints to pray for us? No: for Abraham is ignorant of us, Isa. 63:16. Is prayer the soul's ascent to God? Yes: Unto thee, O Lord, do I lift up my soul, Ps. 25:1. Is it the soul's converse with God? Yes: Pour out your hearts before him, Ps. 62:8. Are we in prayer to ascribe glory to God? Yes: Give unto the Lord glory and strength, Ps. 96:7. And to ask mercy of God? Yes: Ask, and it shall be given you; seek, and ye shall find, Matt. 7:7.
3. Are we to pray to God for things agreeable to his will? Yes: If we ask anything according to his will, he heareth us, 1 John 5:14. Must we pray for pardoning mercy, and sanctifying grace? Yes: Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4:16. Are God's promises to be the guide of our desires in prayer? Yes: Remember thy word unto thy servant, Ps. 114:49. And the ground of our faith? Yes: For I hope in thy word, ver. 81.
4. Must we pray in the name of Christ? Yes: Whatsoever ye shall ask in my name, that will I do, John 19:13. Relying on his righteousness alone? Yes: For we have boldness to enter into the holiest by the blood of Jesus, Heb. 10:19. Must we pray in faith? Yes: Let him ask in faith, nothing wavering, Jam. 1:6. Depending on the assistance of the Holy Spirit? Yes: for the Spirit helpeth our infirmities, Rom. 8:26.
5. Must we in prayer make confession of sin? Yes: I prayed to the Lord my God, and made my confession, Dan. 9:4. And must we give thanks for mercies received? Yes: Enter into his gates with thanksgiving, Ps. 100:4.
6. Must we be constant in prayer? Yes: I gave myself unto prayer, Ps. 109:4. And humble in prayer? Yes: for we are but dust and ashes, Gen. 18:27. And earnest in prayer? Yes: Always labouring fervently in prayer, Col 4:12. Must we in sincerity set God before us in prayer? Yes: Let us draw near with a true heart, Heb. 10:22. Must we pray in charity? Yes: Lifting up pure hands without wrath, 1 Tim. 2:8.
7. Will God hear and accept those who thus pray to him? Yes: He never said to the seed of Jacob, seek ye me in vain, Isa. 45:19. But will the love of sin spoil the success of prayer Yes: If I regard iniquity in my heart, God will not hear me, Ps. 66:18. - Matthew Henry
10 September 2008
Westminster Wednesday #97
Q. 97. What is required to the worthy receiving of the Lord's Supper? A. It is required of them who would worthily partake of the Lord's Supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily, they eat and drink judgment to themselves.
That we may receive the supper of the Lord worthily, and that it may become efficacious: -
I. We must solemnly prepare ourselves before we come. We must not rush upon the ordinance rudely and irreverently, but come in due order. There was a great deal of preparation for the passover, and the sacrament comes in the room of it. 2 Chron 30:18, 19. This solemn preparation for the ordinance consists: -
[1] In examining ourselves. [2] In dressing our souls before we come, which is by washing in the water of repentance and by exciting the habit of grace into exercise. [3] In begging a blessing upon the ordinance.
[1] Solemn preparation for the sacrament consists in self-examination. 'But let a man examine himself, and so let him eat.' I Cor 11:28. It is not only a counsel, but a charge: 'Let him examine himself. ' As if a king should say, 'Let it be enacted.' These elements in the supper having been consecrated by Jesus Christ to a high mystery, represent his body and blood; therefore there must be preparation; and if preparation, there must be first self-examination. Let us be serious in examining ourselves, as our salvation depends upon it. We are curious in examining other things; we will not take gold till we examine it by the touchstone; we will not take land before we examine the title; and shall we not be as exact and curious in examining the state of our souls?
What is required for this self-examination?
There must be a solemn retirement of the soul. We must set ourselves apart, and retire for some time from all secular employment, that we may be more serious in the work. There is no casting up accounts in a crowd; nor can we examine ourselves when we are in a crowd of worldly business. We read, that a man who was in a journey might not come to the Passover, because his mind was full of secular cares, and his thoughts were taken up about his journey. Num 9:13. When we are upon self-examining work, we had not need to be in a hurry, or have any distracting thoughts, but to retire and lock ourselves up in our closets, that we may be more intent upon the work.
What is self-examination?
It is the setting up a court of conscience and keeping a register there that by a strict scrutiny a man may see how matters stand between Got and his soul. It is a spiritual inquisition, a heart-anatomy, whereby a man takes his heart in pieces, as a watch, and sees what is defective therein. It is a dialogue with one's self 'I commune with my own heart.' Psa 77:6. David called himself to account, and put interrogatories to his own heart. Self-examination is a critical enquiry or search. As the woman in the parable lighted a candle and searched for her lost groat, so conscience is the candle of the Lord. Luke 15:8. Search with this candle what thou can't find wrought by the Spirit in thee.
What is the rule by which we are to examine ourselves?
The rule or measure by which we must examine ourselves is the Holy Scripture. We must not make fancy, or the good opinion which others have of us, a rule to judge of ourselves. As the goldsmith brings his gold to the touchstone, so we must bring our hearts to a Scripture touchstone. 'To the law and to the testimony.' Isa 8:20. What says the word? Are we divorced from sin? Are we renewed by the Spirit? Let the word decide whether we are fit communicants or not. We judge of colours by the sun, so we must judge of the state of our souls by the sunlight of Scripture.
What are the principal reasons for self-examination before we approach the Lord's supper?
(1) It is a duty imposed: 'Let him examine himself.' The passover was not to be eaten raw. Exod 12:9. To come to such an ordinance slightly, without examination, is to come in an undue manner, and is like eating the passover raw.
(2) We must examine ourselves before we come, because it is not only a duty imposed, but opposed. There is nothing to which the heart is naturally more averse than self-examination. We may know that duty to be good which the heart opposes. But why does the heart so oppose it? Because it crosses the tide of corrupt nature, and is contrary to flesh and blood. The heart is guilty; and does a guilty person love to be examined? The heart opposes it; therefore the rather set upon it; for that duty is good which the heart opposes.
(3) Because self-examination is a needful work. Without it, a man can never tell how it is with him, whether he has grace or not; and this must needs be very uncomfortable. He knows not, if he should die presently what will become of him, to what coast he shall sail, whether to hell or heaven; as Socrates said, 'I am about to die, and the gods know whether I shall be happy or miserable.' How needful, therefore, is self-examination; that a man by search may know the true state of his soul, and how it will go with him to eternity!
Self-examination is needful, with respect to the excellence of the sacrament. Let him eat de illo pane, 'of that bread,' that excellent bread, that consecrated bread, that bread which is not only the bread of the Lord, but the bread the Lord. I Cor 11:28. Let him drink de illo poculo, 'of that cup;' that precious cup, which is perfumed and spiced with Christ's love; that cup which holds the blood of God sacramentally. Cleopatra put a jewel in a cup which contained the price of a kingdom: this sacred cup we are to drink of, enriched with the blood of God, is above the price of a kingdom; it is more worth than heaven. Therefore, coming to such a royal feast, having a whole Christ, both his divine and human nature to feed on, how should we examine ourselves beforehand, that we may be fit guests for such a magnificent banquet!
Self-examination is needful, because God will examine us. That was a sad question, 'Friend, how camest thou in hither, not having a wedding garment?' Matt 22:12. Men are loath to ask themselves the question, 'O my soul! art thou a fit guest for the Lord's table?' Are there not some sins thou hast to bewail? Are there not some evidences for heaven that thou hast to get?' Now, when persons will not ask themselves the question, then God will bring the question to them, How came you in hither to my table, not prepared? How came you in hither, with an unbelieving or profane heart? Such a question will cause a heart-trembling. God will examine a man, as the chief captain would Paul, with scourging. Acts 22:24. It is true that the best saint, if God should weigh him in the balance, would be found wanting: but, when a Christian has made an impartial search, and has laboured to deal uprightly between God and his own soul, Christ's merits will cast in some grains of allowance into the scales.
Self-examination is needful, because of secret corruption in the heart, which will not be found out without searching. There are in the heart plangendae tenebrae, Augustine, 'hidden pollutions.' It is with a Christian, as with Joseph's brethren, who, when the steward accused them of having the cup, were ready to swear they had it not; but upon search it was found in one of their sacks. Little does a Christian think what pride, atheism, uncleanness is in his heart till he searches it. If there be therefore such hidden wickedness, like a spring running under ground, we had need examine ourselves, that finding out our secret sin, we may be humbled and repent. Hidden sins, if not searched out, defile the soul. If corn lie long in the chaff, the chaff defiles the corn; so sins long hidden defile our duties. Needful therefore it is, before we come to the holy supper, to search out these hidden sins, as Israel searched for leaven before they came to the passover.
Self-examination is needful, because without it we may easily have a cheat put upon us. 'The heart is deceitful above all things.' Jer 17:9. Many a man's heart will tell him he is fit for the Lord's table. As when Christ asked the sons of Zebedee, 'Are ye able to drink of the cup that I shall drink of?' Matt 20:22. Can ye drink such a bloody cup of suffering? 'They say unto him, We are able.' So the heart will suggest to a man, he is fit to drink of the sacramental cup, he has on the wedding-garment. Grande profundum est homo. Augustine. 'The heart is a grand impostor.' As a cheating tradesmen will put one off with bad wares, so the heart will put a man off with seeming grace, instead of saving. A tear or two shed is repentance, a few lazy desires are faith, just as blue and red flowers growing among corn, look like good flowers, but are beautiful weeds only. The foolish virgins' vessels looked as if they had oil in them, but they had none. Therefore, to prevent a cheat, that we may not take false grace instead of true, we had need make a thorough search of our hearts before we come to the Lord's table.
Self-examination is needful, because of the false fears which the godly are apt to nourish in their hearts, which make them go sad to the sacrament. As they who have no grace, for want of examining, presume, so they who have grace, for want of examining, are ready to despair. Many of God's children look upon themselves through the black spectacles of fear. They fear Christ is not formed in them, they fear they have no right to the promise; and these fears in the heart cause tears in the eye; whereas, would they but search and examine, they might find they had grace. Are not their hearts humbled for sin? What is this but the bruised reed? Do not they weep after the Lord? What are these tears but seeds of faith? Do they not thirst after Christ in an ordinance? What is this but the new creature crying for the breast? Here are, you see, seeds of grace; and, would Christians examine their hearts, they might see there is something of God in them, and so their false fears would be prevented, and they might approach with comfort to the holy mysteries in the Eucharist.
Self-examination is needful with respect to the danger of coming unworthily without it. He 'shall be guilty of the body and blood of the Lord.' I Cor 11:27. Par facit quasi Christum trucidaret [It is as if he were butchering Christ]. Grotius. God reckons with him as with a crucifier of the Lord Jesus. He does not drink Christ's blood, but sheds it; and so brings that curse upon him, as when the Jews said, 'His blood be upon us and our children.' Than the virtue of Christ's blood, nothing is more comfortable; than the guilt of it, nothing is more formidable. - Thomas Watson
That we may receive the supper of the Lord worthily, and that it may become efficacious: -
I. We must solemnly prepare ourselves before we come. We must not rush upon the ordinance rudely and irreverently, but come in due order. There was a great deal of preparation for the passover, and the sacrament comes in the room of it. 2 Chron 30:18, 19. This solemn preparation for the ordinance consists: -
[1] In examining ourselves. [2] In dressing our souls before we come, which is by washing in the water of repentance and by exciting the habit of grace into exercise. [3] In begging a blessing upon the ordinance.
[1] Solemn preparation for the sacrament consists in self-examination. 'But let a man examine himself, and so let him eat.' I Cor 11:28. It is not only a counsel, but a charge: 'Let him examine himself. ' As if a king should say, 'Let it be enacted.' These elements in the supper having been consecrated by Jesus Christ to a high mystery, represent his body and blood; therefore there must be preparation; and if preparation, there must be first self-examination. Let us be serious in examining ourselves, as our salvation depends upon it. We are curious in examining other things; we will not take gold till we examine it by the touchstone; we will not take land before we examine the title; and shall we not be as exact and curious in examining the state of our souls?
What is required for this self-examination?
There must be a solemn retirement of the soul. We must set ourselves apart, and retire for some time from all secular employment, that we may be more serious in the work. There is no casting up accounts in a crowd; nor can we examine ourselves when we are in a crowd of worldly business. We read, that a man who was in a journey might not come to the Passover, because his mind was full of secular cares, and his thoughts were taken up about his journey. Num 9:13. When we are upon self-examining work, we had not need to be in a hurry, or have any distracting thoughts, but to retire and lock ourselves up in our closets, that we may be more intent upon the work.
What is self-examination?
It is the setting up a court of conscience and keeping a register there that by a strict scrutiny a man may see how matters stand between Got and his soul. It is a spiritual inquisition, a heart-anatomy, whereby a man takes his heart in pieces, as a watch, and sees what is defective therein. It is a dialogue with one's self 'I commune with my own heart.' Psa 77:6. David called himself to account, and put interrogatories to his own heart. Self-examination is a critical enquiry or search. As the woman in the parable lighted a candle and searched for her lost groat, so conscience is the candle of the Lord. Luke 15:8. Search with this candle what thou can't find wrought by the Spirit in thee.
What is the rule by which we are to examine ourselves?
The rule or measure by which we must examine ourselves is the Holy Scripture. We must not make fancy, or the good opinion which others have of us, a rule to judge of ourselves. As the goldsmith brings his gold to the touchstone, so we must bring our hearts to a Scripture touchstone. 'To the law and to the testimony.' Isa 8:20. What says the word? Are we divorced from sin? Are we renewed by the Spirit? Let the word decide whether we are fit communicants or not. We judge of colours by the sun, so we must judge of the state of our souls by the sunlight of Scripture.
What are the principal reasons for self-examination before we approach the Lord's supper?
(1) It is a duty imposed: 'Let him examine himself.' The passover was not to be eaten raw. Exod 12:9. To come to such an ordinance slightly, without examination, is to come in an undue manner, and is like eating the passover raw.
(2) We must examine ourselves before we come, because it is not only a duty imposed, but opposed. There is nothing to which the heart is naturally more averse than self-examination. We may know that duty to be good which the heart opposes. But why does the heart so oppose it? Because it crosses the tide of corrupt nature, and is contrary to flesh and blood. The heart is guilty; and does a guilty person love to be examined? The heart opposes it; therefore the rather set upon it; for that duty is good which the heart opposes.
(3) Because self-examination is a needful work. Without it, a man can never tell how it is with him, whether he has grace or not; and this must needs be very uncomfortable. He knows not, if he should die presently what will become of him, to what coast he shall sail, whether to hell or heaven; as Socrates said, 'I am about to die, and the gods know whether I shall be happy or miserable.' How needful, therefore, is self-examination; that a man by search may know the true state of his soul, and how it will go with him to eternity!
Self-examination is needful, with respect to the excellence of the sacrament. Let him eat de illo pane, 'of that bread,' that excellent bread, that consecrated bread, that bread which is not only the bread of the Lord, but the bread the Lord. I Cor 11:28. Let him drink de illo poculo, 'of that cup;' that precious cup, which is perfumed and spiced with Christ's love; that cup which holds the blood of God sacramentally. Cleopatra put a jewel in a cup which contained the price of a kingdom: this sacred cup we are to drink of, enriched with the blood of God, is above the price of a kingdom; it is more worth than heaven. Therefore, coming to such a royal feast, having a whole Christ, both his divine and human nature to feed on, how should we examine ourselves beforehand, that we may be fit guests for such a magnificent banquet!
Self-examination is needful, because God will examine us. That was a sad question, 'Friend, how camest thou in hither, not having a wedding garment?' Matt 22:12. Men are loath to ask themselves the question, 'O my soul! art thou a fit guest for the Lord's table?' Are there not some sins thou hast to bewail? Are there not some evidences for heaven that thou hast to get?' Now, when persons will not ask themselves the question, then God will bring the question to them, How came you in hither to my table, not prepared? How came you in hither, with an unbelieving or profane heart? Such a question will cause a heart-trembling. God will examine a man, as the chief captain would Paul, with scourging. Acts 22:24. It is true that the best saint, if God should weigh him in the balance, would be found wanting: but, when a Christian has made an impartial search, and has laboured to deal uprightly between God and his own soul, Christ's merits will cast in some grains of allowance into the scales.
Self-examination is needful, because of secret corruption in the heart, which will not be found out without searching. There are in the heart plangendae tenebrae, Augustine, 'hidden pollutions.' It is with a Christian, as with Joseph's brethren, who, when the steward accused them of having the cup, were ready to swear they had it not; but upon search it was found in one of their sacks. Little does a Christian think what pride, atheism, uncleanness is in his heart till he searches it. If there be therefore such hidden wickedness, like a spring running under ground, we had need examine ourselves, that finding out our secret sin, we may be humbled and repent. Hidden sins, if not searched out, defile the soul. If corn lie long in the chaff, the chaff defiles the corn; so sins long hidden defile our duties. Needful therefore it is, before we come to the holy supper, to search out these hidden sins, as Israel searched for leaven before they came to the passover.
Self-examination is needful, because without it we may easily have a cheat put upon us. 'The heart is deceitful above all things.' Jer 17:9. Many a man's heart will tell him he is fit for the Lord's table. As when Christ asked the sons of Zebedee, 'Are ye able to drink of the cup that I shall drink of?' Matt 20:22. Can ye drink such a bloody cup of suffering? 'They say unto him, We are able.' So the heart will suggest to a man, he is fit to drink of the sacramental cup, he has on the wedding-garment. Grande profundum est homo. Augustine. 'The heart is a grand impostor.' As a cheating tradesmen will put one off with bad wares, so the heart will put a man off with seeming grace, instead of saving. A tear or two shed is repentance, a few lazy desires are faith, just as blue and red flowers growing among corn, look like good flowers, but are beautiful weeds only. The foolish virgins' vessels looked as if they had oil in them, but they had none. Therefore, to prevent a cheat, that we may not take false grace instead of true, we had need make a thorough search of our hearts before we come to the Lord's table.
Self-examination is needful, because of the false fears which the godly are apt to nourish in their hearts, which make them go sad to the sacrament. As they who have no grace, for want of examining, presume, so they who have grace, for want of examining, are ready to despair. Many of God's children look upon themselves through the black spectacles of fear. They fear Christ is not formed in them, they fear they have no right to the promise; and these fears in the heart cause tears in the eye; whereas, would they but search and examine, they might find they had grace. Are not their hearts humbled for sin? What is this but the bruised reed? Do not they weep after the Lord? What are these tears but seeds of faith? Do they not thirst after Christ in an ordinance? What is this but the new creature crying for the breast? Here are, you see, seeds of grace; and, would Christians examine their hearts, they might see there is something of God in them, and so their false fears would be prevented, and they might approach with comfort to the holy mysteries in the Eucharist.
Self-examination is needful with respect to the danger of coming unworthily without it. He 'shall be guilty of the body and blood of the Lord.' I Cor 11:27. Par facit quasi Christum trucidaret [It is as if he were butchering Christ]. Grotius. God reckons with him as with a crucifier of the Lord Jesus. He does not drink Christ's blood, but sheds it; and so brings that curse upon him, as when the Jews said, 'His blood be upon us and our children.' Than the virtue of Christ's blood, nothing is more comfortable; than the guilt of it, nothing is more formidable. - Thomas Watson
04 September 2008
Westminster Wednesday #96
Sorry, I'm a day late...Nevertheless we have a crucial question this week to consider...
Q. 96. What is the Lord’s supper? A. The Lord’s supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’s appointment, his death is skewed forth; and the worthy receivers are not after a corporal and carnal manner, but by faith made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.
Q. 1. By whose authority is the Lord’s supper instituted and appointed? A. By the sovereign authority of Christ, the king of the church, and not by the pleasure of man; 1 Corinthians 11:23. For I have received of the Lord, that which also I delivered unto you; that the Lord Jesus, the same night in which he was betrayed , took bread.
Q. 2. Of what parts doth this sacrament consist? A. It consists of two parts; one earthly and visible, to wit, bread and wine; the other spiritual add invisible, the body and blood of Christ; 1 Corinthians 10:16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
Q. 3. How doth these earthly and heavenly things become a sacrament? A. By the word of institution, and blessing coming from Christ upon them; 1 Corinthians 11:23-25. For I have received of the Lord, that which also I delivered unto you; that the Lord Jesus, the same night in which he was betrayed, took bread. And when he had given thanks, he brake it, and said, Take, eat, this is my body which is broken for you: This do in remembrance of me. After the same manner also be took the cup, when he had supped, saying, This cup is the New Testament in my blood; This do ye, as often as ye drink it, in remembrance of me.
Q. 4. When did Christ ordain and institute this sacrament? A. He instituted it in the same night he was betrayed; 1 Corinthians 11:28. The Lord Jesus, the same night in which he was betrayed, took bread. It could not be sooner, because the passover must be first celebrated, and, by the institution of this, abrogated; not later, for soon after he was apprehended.
Q. 5. What doth the time of its institution teach us? A. It teaches us, how great Christ’s care and love to his people is, that he makes in his ordinance such provision for our comfort, though he knew his own bitter agony was just at hand.
Q. 6. What is the general use and end of this sacrament? A. It is to confirm, seal, and ratify the new covenant to believers; 1 Corinthians 11:35. This cup is the New Testament in my blood: This do ye, as oft as ye drink it, in remembrance of me.
Q. 7. What are the particular ends and uses of it? A. The first particular end and use of it, is, to bring Christ and his sufferings afresh to our remembrance; 1 Corinthians 11:24-25. This do in remembrance of me.
Q. 8. What kind of remembrance of Christ is here intended? A. Not a mere speculative, but an affectionate heart-melting remembrance of him like that of Peter, Matthew 26:75. And Peter remembered the words of Jesus, which said unto him, Before the cock shall crow thou shalt deny me thrice. And he went out, and wept bitterly. Or of Joseph, Genesis 43:29-30. And Joseph made haste, for his bowels did yern upon his brother: And he sought where to weep, and he entered into his chamber and wept there.
Q. 9. What doth this end of the sacrament imply? A. It implies this; that the best of God’s people are too apt to forget Christ1 and what he hath endured and suffered for them.
Q. 10. What else doth it imply? A. It implies this; that none but those that have the saving knowledge of Christ, and have had former acquaintance with Christ, are fit for this ordinance; for no man can remember what he never knew; 1 Corinthians 11:28. But let a man examine himself; and so let him eat of that bread, and drink of that cup.
Q. 11. What is the second particular use and end of this sacrament? A. It is to represent Christ to believers, as an apt sign of him, and of his death; and that both memorative, significative, and instructive.
Q. 12. How is it a memorative sign of Christ? A. It brings Christ to our remembrance, as his death and bitter sufferings are therein represented to us, by the breaking of bread, and pouring forth of wine; 1 Corinthians 11:26. For as often as ye eat this bread, and drink this cup, ye do shew forth the Lord’s death till he come.
Q. 13. How is it a significative ordinance? A. It is a significative ordinance, not only as it represents Christ’s sufferings, but the believers union with him as the Head, and with each other as members of his body; 1 Corinthians 10:16-17. The cup of blessing which we bless, is it not the communion of the blood of Christ; The bread which we break, is it not the communion of the body of Christ? For we being many, are one bread, and one body, &c.
Q. 14. In what respect is it an instructive sign? A. It is an instructive sign in divers respects; namely, first, as it teaches us, that Christ is the only nutritive bread, by which our souls live; John 6:51. 1 am the living bread, which came down from heaven: If any man eat of this bread, he shall live for ever, and the I read that I will give is my flesh, which I will give for the life of the world. And, secondly, as it instructs us, that the New Testament is now in its full force, by the death of Christ the Testator; Hebrews 9:16-17. For where a Testament is, there must also of necessity be the death of the Testator. For a testament is of force after men are dead; otherwise it is of no force at all, whilst the Testator liveth. Thus much of the Author, nature, and ends of the Lord’s supper. - John Flavel
Q. 2. Of what parts doth this sacrament consist? A. It consists of two parts; one earthly and visible, to wit, bread and wine; the other spiritual add invisible, the body and blood of Christ; 1 Corinthians 10:16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
Q. 3. How doth these earthly and heavenly things become a sacrament? A. By the word of institution, and blessing coming from Christ upon them; 1 Corinthians 11:23-25. For I have received of the Lord, that which also I delivered unto you; that the Lord Jesus, the same night in which he was betrayed, took bread. And when he had given thanks, he brake it, and said, Take, eat, this is my body which is broken for you: This do in remembrance of me. After the same manner also be took the cup, when he had supped, saying, This cup is the New Testament in my blood; This do ye, as often as ye drink it, in remembrance of me.
Q. 4. When did Christ ordain and institute this sacrament? A. He instituted it in the same night he was betrayed; 1 Corinthians 11:28. The Lord Jesus, the same night in which he was betrayed, took bread. It could not be sooner, because the passover must be first celebrated, and, by the institution of this, abrogated; not later, for soon after he was apprehended.
Q. 5. What doth the time of its institution teach us? A. It teaches us, how great Christ’s care and love to his people is, that he makes in his ordinance such provision for our comfort, though he knew his own bitter agony was just at hand.
Q. 6. What is the general use and end of this sacrament? A. It is to confirm, seal, and ratify the new covenant to believers; 1 Corinthians 11:35. This cup is the New Testament in my blood: This do ye, as oft as ye drink it, in remembrance of me.
Q. 7. What are the particular ends and uses of it? A. The first particular end and use of it, is, to bring Christ and his sufferings afresh to our remembrance; 1 Corinthians 11:24-25. This do in remembrance of me.
Q. 8. What kind of remembrance of Christ is here intended? A. Not a mere speculative, but an affectionate heart-melting remembrance of him like that of Peter, Matthew 26:75. And Peter remembered the words of Jesus, which said unto him, Before the cock shall crow thou shalt deny me thrice. And he went out, and wept bitterly. Or of Joseph, Genesis 43:29-30. And Joseph made haste, for his bowels did yern upon his brother: And he sought where to weep, and he entered into his chamber and wept there.
Q. 9. What doth this end of the sacrament imply? A. It implies this; that the best of God’s people are too apt to forget Christ1 and what he hath endured and suffered for them.
Q. 10. What else doth it imply? A. It implies this; that none but those that have the saving knowledge of Christ, and have had former acquaintance with Christ, are fit for this ordinance; for no man can remember what he never knew; 1 Corinthians 11:28. But let a man examine himself; and so let him eat of that bread, and drink of that cup.
Q. 11. What is the second particular use and end of this sacrament? A. It is to represent Christ to believers, as an apt sign of him, and of his death; and that both memorative, significative, and instructive.
Q. 12. How is it a memorative sign of Christ? A. It brings Christ to our remembrance, as his death and bitter sufferings are therein represented to us, by the breaking of bread, and pouring forth of wine; 1 Corinthians 11:26. For as often as ye eat this bread, and drink this cup, ye do shew forth the Lord’s death till he come.
Q. 13. How is it a significative ordinance? A. It is a significative ordinance, not only as it represents Christ’s sufferings, but the believers union with him as the Head, and with each other as members of his body; 1 Corinthians 10:16-17. The cup of blessing which we bless, is it not the communion of the blood of Christ; The bread which we break, is it not the communion of the body of Christ? For we being many, are one bread, and one body, &c.
Q. 14. In what respect is it an instructive sign? A. It is an instructive sign in divers respects; namely, first, as it teaches us, that Christ is the only nutritive bread, by which our souls live; John 6:51. 1 am the living bread, which came down from heaven: If any man eat of this bread, he shall live for ever, and the I read that I will give is my flesh, which I will give for the life of the world. And, secondly, as it instructs us, that the New Testament is now in its full force, by the death of Christ the Testator; Hebrews 9:16-17. For where a Testament is, there must also of necessity be the death of the Testator. For a testament is of force after men are dead; otherwise it is of no force at all, whilst the Testator liveth. Thus much of the Author, nature, and ends of the Lord’s supper. - John Flavel
27 August 2008
Westminster Wednesday #95
Another week has past and here we are again. Let's dig in...
Ques. To whom is baptism to be administered? Ans. Baptism is not to be administered to any that are out of the visible Church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible Church are to be baptized.
Q. 1. Is baptism to be administered unto all? A. Baptism is not to be administered unto all, nor to any that are out of the visible Church, because they, being out of the covenant, have no right unto the seals of the covenant. "At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world."— Eph. 2:12.
Q. 2. May not heathens and infidels be baptized? A. Heathens and infidels, who are without the Church whilst they continue infidels, ought not to be baptized; but if, upon the preaching of the gospel unto them, they repent and believe, and make profession of their faith and resolution of obedience, they are thereby virtually within the Church, and then have a right to this ordinance of baptism, and it ought not to be denied unto them. "And he said, Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved," &c.— Mark 16:15, 16.
Q. 3. May not infants be baptized? A. 1. No infants of heathens aud infidels, whilst such, may be baptized, because both parents and children are out of the covenant. 2. The infants of Christians or believing parents, being visible Church members, may and ought to be baptized.
Q. 4. How do you prove that the infants of such as are visible Church members, may and ought to be baptized? A. That the infants of such as are visible Church members may and ought to be baptized may be proved, because they are in covenant; and the promise of the covenant belonging unto them, this seal of the covenant doth belong to them also. "The promise is to you and to your children."— Acts 2:39. It is upon account of the promise of the covenant that any have the seal; hence it was that not only Abraham, but all his seed, whilst in their infancy received the seal of circumcision, because the promise of the covenant was made to both and by the same reason, not only believing parents, but also their infants, are to receive the seal of baptism, the promise being made to both. "I will establisb my covenant between me and thee, and thy seed after thee; to be a God unto thee, and to thy seed after thee. This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man-child among you shall be circumcised."— Gen. 17:7, 10.
Q. 5. How do you prove that because the infants of the Jews, under the law, had the promise and seal of the covenant of grace, namely, circumcision, whereby they were admitted to be visible Church members; therefore, that the infants of Christians, under the gospel, have the promise of the covenant of grace, and ought to have the seal of haptism, to admit them to be visible Church members also? A. 1. That the infants of Christians have the promise of the covenant of grace made with Abraham is evident., because that covenant was an everlasting covenant. "I will establish my covenant for an everlasting covenant, to be a God to thee, and to thy seed after thee" (Gen. 17:7); which covenant Christ is the Mediator of; and it is renewed in the New Testament with all believers, and that as fully as under the law: and, therefore, if the infants under the law were included, the infants under the gospel are included too. 2. That the privilege of infants (being made Church members) under the law, doth belong to the infants of Christians under the gospel, besides the parity of reason for it, and equality of right unto it, is evident, because this privilege was never repealed and taken away under the gospel.
Q. 6. How do you prove that the privilege of infants being made visible Church members under the gospel was never taken away? A. That the privilege of infants being made visible Church members was never taken away under the gospel is evident— 1. Because, if this privilege were repealed, we would have some notice of its repeal in the Scripture; but we have no notice or signification of God's will to repeat this privilege throughout the whole book of God. 2. Because Chnst did not come to take away or straiten the privileges of the Church, but to enlarge them; and who can, upon Scnpturo grounds, imagine that it was the will of Christ that the infants of the Jewish Church should be Church members, but the infants of the Christian Church should be shut out like heathens and infidels? 3. Because the Scripture is express, that the infants of Christians are holy. " I'lse were vour children unclean, but now they are holy."— 1 Cor. 7:14. As the Jews are called in Scripture a holy nation, because by circumcision they were made visible Clinrch members; so the infants of Christians, as well as themselves, are called holy; that is, federally holy, as they are by baptism made visible Church members.
Q. 7. How doth it appear that baptism doth make members of the visible Church? A. That baptism doth make members of the visible Qliurch under the gospel is evident, because it is the sacrament of initiation and admission into the Church, by which our Saviour gave his disciples commission to admit persons into his Church. "Go and teach all nations, baptizing them," &c. (Matt. 28:19); or, make and admit disciples, as the Greek word signifleth disciple them.
Q. 8. But doth not Christ first require that people should be taught and believe, at least make a profession of their faith, before they be baptized; and therefore, all infants being incapable of being taught, and making profession of their faith, are they not hereby excluded from the privilege of baptism? A. 1. That which our Saviour required of teaching, and an actual profession of faith, before baptism, is to be understood of the heathen nations, unto whom he sent his apostles to preach, who, without this, were not to be baptized; but there is not the same reason concerning the infants of such as are themselves members of the visible Church. 2. The infants of Church members being incapable of being taught and making an actual profession of faith, doth no more exclude them the privilege of baptism than their being incapable of working doth exclude them the liberty of eating, when the command is express, "If any work not, neither shall he eat."— 2 Thess. 3:10. Notwithstanding which command, infants being incapable of working, yet they may eat; and so infants, being incapable of professing their faith, may be baptized. 3. Infants, though they are incapable of being taught by men, and making an actual profession of their faith, yet they are capable of the grace of the covenant, by the secret work of the Spirit; "for of such is the kingdom of heaven." And who will say that all infants, dying in their infancy, are damned, as they must be, if they are incapable of the grace of the covenant? and if they be capable of the grace of the covenant, they are capable of this seal of baptism.
Q. 9. How caii infants have right to baptism, when we do not find, throughout the whole New Testament, either precept or example for their baptism? A. 1. The ordinance of baptism, as to the substance of it, is expressly appointed by our Saviour in the New Testament; but it is not needful that the circumstance of the time of its administration should be appointed too, when the time mav be so clearly deduced by Scripture consequence. 2. We do not find, in the Scripture, any precept or example in the very words, that women shall partake of the Lord's supper; yet we believe that they did partake of the Lord's supper in Scripture time; and, they being Church members, and believers capable of the aettial exercise of grace, have an undoubted right unto that sacrament. 3. We have proved from Scripture that Christian infants have a right to be Church members, and therefore they have a right to baptism, which admits them thereunto, and that there is no Scripture repeal of this privilege. 4. We have no precept or example concerning the infants of such as were baptized themselves, that they should be, or that any of them were, kept unbaptized from their infancy, until they were grown up unto years of maturity, and did make an actual profession of their faith, and then did receive the ordinance of baptism; and why, then, will any do this which they have no Scripture precept nor example for? 5. There is great probability that the infants of be]ievers, in some recorded cases of Scripture, were baptized in their infancy. Where whole households were baptized together, it is not said that the infants in such houses were excluded; and why, then, should we exclude infants from the ordinance, whom God bath nowhere excluded? - Thomas Vincent
Ques. To whom is baptism to be administered? Ans. Baptism is not to be administered to any that are out of the visible Church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible Church are to be baptized.
Q. 1. Is baptism to be administered unto all? A. Baptism is not to be administered unto all, nor to any that are out of the visible Church, because they, being out of the covenant, have no right unto the seals of the covenant. "At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world."— Eph. 2:12.
Q. 2. May not heathens and infidels be baptized? A. Heathens and infidels, who are without the Church whilst they continue infidels, ought not to be baptized; but if, upon the preaching of the gospel unto them, they repent and believe, and make profession of their faith and resolution of obedience, they are thereby virtually within the Church, and then have a right to this ordinance of baptism, and it ought not to be denied unto them. "And he said, Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved," &c.— Mark 16:15, 16.
Q. 3. May not infants be baptized? A. 1. No infants of heathens aud infidels, whilst such, may be baptized, because both parents and children are out of the covenant. 2. The infants of Christians or believing parents, being visible Church members, may and ought to be baptized.
Q. 4. How do you prove that the infants of such as are visible Church members, may and ought to be baptized? A. That the infants of such as are visible Church members may and ought to be baptized may be proved, because they are in covenant; and the promise of the covenant belonging unto them, this seal of the covenant doth belong to them also. "The promise is to you and to your children."— Acts 2:39. It is upon account of the promise of the covenant that any have the seal; hence it was that not only Abraham, but all his seed, whilst in their infancy received the seal of circumcision, because the promise of the covenant was made to both and by the same reason, not only believing parents, but also their infants, are to receive the seal of baptism, the promise being made to both. "I will establisb my covenant between me and thee, and thy seed after thee; to be a God unto thee, and to thy seed after thee. This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man-child among you shall be circumcised."— Gen. 17:7, 10.
Q. 5. How do you prove that because the infants of the Jews, under the law, had the promise and seal of the covenant of grace, namely, circumcision, whereby they were admitted to be visible Church members; therefore, that the infants of Christians, under the gospel, have the promise of the covenant of grace, and ought to have the seal of haptism, to admit them to be visible Church members also? A. 1. That the infants of Christians have the promise of the covenant of grace made with Abraham is evident., because that covenant was an everlasting covenant. "I will establish my covenant for an everlasting covenant, to be a God to thee, and to thy seed after thee" (Gen. 17:7); which covenant Christ is the Mediator of; and it is renewed in the New Testament with all believers, and that as fully as under the law: and, therefore, if the infants under the law were included, the infants under the gospel are included too. 2. That the privilege of infants (being made Church members) under the law, doth belong to the infants of Christians under the gospel, besides the parity of reason for it, and equality of right unto it, is evident, because this privilege was never repealed and taken away under the gospel.
Q. 6. How do you prove that the privilege of infants being made visible Church members under the gospel was never taken away? A. That the privilege of infants being made visible Church members was never taken away under the gospel is evident— 1. Because, if this privilege were repealed, we would have some notice of its repeal in the Scripture; but we have no notice or signification of God's will to repeat this privilege throughout the whole book of God. 2. Because Chnst did not come to take away or straiten the privileges of the Church, but to enlarge them; and who can, upon Scnpturo grounds, imagine that it was the will of Christ that the infants of the Jewish Church should be Church members, but the infants of the Christian Church should be shut out like heathens and infidels? 3. Because the Scripture is express, that the infants of Christians are holy. " I'lse were vour children unclean, but now they are holy."— 1 Cor. 7:14. As the Jews are called in Scripture a holy nation, because by circumcision they were made visible Clinrch members; so the infants of Christians, as well as themselves, are called holy; that is, federally holy, as they are by baptism made visible Church members.
Q. 7. How doth it appear that baptism doth make members of the visible Church? A. That baptism doth make members of the visible Qliurch under the gospel is evident, because it is the sacrament of initiation and admission into the Church, by which our Saviour gave his disciples commission to admit persons into his Church. "Go and teach all nations, baptizing them," &c. (Matt. 28:19); or, make and admit disciples, as the Greek word signifleth disciple them.
Q. 8. But doth not Christ first require that people should be taught and believe, at least make a profession of their faith, before they be baptized; and therefore, all infants being incapable of being taught, and making profession of their faith, are they not hereby excluded from the privilege of baptism? A. 1. That which our Saviour required of teaching, and an actual profession of faith, before baptism, is to be understood of the heathen nations, unto whom he sent his apostles to preach, who, without this, were not to be baptized; but there is not the same reason concerning the infants of such as are themselves members of the visible Church. 2. The infants of Church members being incapable of being taught and making an actual profession of faith, doth no more exclude them the privilege of baptism than their being incapable of working doth exclude them the liberty of eating, when the command is express, "If any work not, neither shall he eat."— 2 Thess. 3:10. Notwithstanding which command, infants being incapable of working, yet they may eat; and so infants, being incapable of professing their faith, may be baptized. 3. Infants, though they are incapable of being taught by men, and making an actual profession of their faith, yet they are capable of the grace of the covenant, by the secret work of the Spirit; "for of such is the kingdom of heaven." And who will say that all infants, dying in their infancy, are damned, as they must be, if they are incapable of the grace of the covenant? and if they be capable of the grace of the covenant, they are capable of this seal of baptism.
Q. 9. How caii infants have right to baptism, when we do not find, throughout the whole New Testament, either precept or example for their baptism? A. 1. The ordinance of baptism, as to the substance of it, is expressly appointed by our Saviour in the New Testament; but it is not needful that the circumstance of the time of its administration should be appointed too, when the time mav be so clearly deduced by Scripture consequence. 2. We do not find, in the Scripture, any precept or example in the very words, that women shall partake of the Lord's supper; yet we believe that they did partake of the Lord's supper in Scripture time; and, they being Church members, and believers capable of the aettial exercise of grace, have an undoubted right unto that sacrament. 3. We have proved from Scripture that Christian infants have a right to be Church members, and therefore they have a right to baptism, which admits them thereunto, and that there is no Scripture repeal of this privilege. 4. We have no precept or example concerning the infants of such as were baptized themselves, that they should be, or that any of them were, kept unbaptized from their infancy, until they were grown up unto years of maturity, and did make an actual profession of their faith, and then did receive the ordinance of baptism; and why, then, will any do this which they have no Scripture precept nor example for? 5. There is great probability that the infants of be]ievers, in some recorded cases of Scripture, were baptized in their infancy. Where whole households were baptized together, it is not said that the infants in such houses were excluded; and why, then, should we exclude infants from the ordinance, whom God bath nowhere excluded? - Thomas Vincent
20 August 2008
Westminster Wednesday #94
Once again...
Ques. What is baptism?
Ans. Baptism is a sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's.
Q. 1. What is the outward sign or element in baptism?
A. The outward sign or element in baptism is water, and that pure water; so that the addition thereunto of oil, salt, and spittle, by the Papists in baptism, is an abominable profanation of the ordinance. "Can any man forbid water, that these should not be baptized ?"— Acts 10:47. "Our bodies washed with pure water."— Heb 10:22.
Q. 2. What is the thing signified by water in baptism?
A. The thing signified by water in baptism, is the blood of our Lord Jesus Christ.
Q. 3. What is the outward action in baptism?
A. The outward action in baptism, is washing of the body with water; which is all that the word baptism doth signify, and which may be fitly done by pouring water upon the face, to represent Christ's blood poured out for us; or by sprinkling water upon the face to represent the blood of spnnkling, with which the heart is sprinkled. having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."— Heb. 10:22.
Q. 4. Is it not necessary to dip or plunge the body in the water in baptism, when the Scripture telleth us of several that went down into the water when they were baptized; and we are to be buried with Christ in baptism, arid therefore plunged and covered with water in baptism, as Christ was covered with earth in the grave?
A. It is not necessary that the body should be dipped or plunged all over in baptism: For— 1. When we read of some that went down into the water when they were baptized, we do not read that they were dipped or plunged over head and ears; they might be baptized by pouring or sprinkling the water upon their faces; yea, in some places where, the Scripture telleth us, persons were baptized, travellers tell us they were but ankle-deep, in which it was impossible they could be plunged all over; and Aenon, where it is said there was much water, the original words do not signify deep waters, but many streams, which are known to be shallow, and not fit to plunge the body into. 2. Though some went down in to the water when they were baptized, yet the Scripture doth not say that all did so but most probably water was brought into the house, when the jailer and all his household were baptized in the night; and not that he suffered the apostles (then prisoners) to go forth, and that he with them should go out with all his household, and leave all the other prisoners alone, to seek some river to be baptized and plunged into. 3. The burying with Christ by baptism, doth signify the buryinmg of sin in the soul, by the baptism of the Spirit; and not the burying of the body, and covering it all over in the baptism of water. There is a baptizing or washing, as was said, in pouring or sprinkling water on the body; and as our Saviotir told Peter, when he would have been washed all over by him, that the washing of the feet was sufficient, so the washing of the face is sufficient, especially for infants, who, in our colder climates, cannot be plunged in a river without manifest hazard of their lives, which none can prove by Scripture to be necessary.
Q. 5. What doth the washing of the body with water represent and signify?
A. The washing of the body with water in baptism doh represent and signify the washing of the soul from sin by the blood of Jesus Christ. "That loved us, and washed us from our sins in his own blood."— Rev. 1:5.
Q. 6. In whose name are persons to be baptized?
A. Persons are to be baptized in the name of the Father, and of the Son, and of the Holy Ghost. "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."— Matt. 28:19.
Q. 7. What is to be understood by the baptizing in the name of the Father, and of the Son, and of the Holy Ghost?
A. By baptizing in the name of the Father, and of the Son, and of the holy Ghost is to be understood, not only a naming of the Father, Son, and Holy Ghost, but a baptizing in the authority, and into the faith, profession, and obedience of the Father, Son, and Holy Ghost.
Q. 8. What are signified, sealed, and engaged on God's part, by our being baptized in his name? A. There are signified, and sealed, and engaged on God's part, by our being baptized in his name— 1. His ingrafting us into Christ. 2. His making us partakers of the benefits of the new covenant. "Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death?"— Rom. 6:3.
Q. 9. What is meant by our ingrafting in to Christ?
A. By our ingrafting into Christ, is meant our being cut off from our old stock of nature, and being joined unto Jesus Christ, whereby we come to draw virtue from him as our root, that we may grow up in him, and bring forth fruit unto him. "I am the vine, ye are the branches."— John 15:5. "Thou being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree."— Rom. 11:17.
Q. 10. What are the benefits of the covenant of grace, which by baptism we are made partakers of?
A. The benefits of the covenant of grace, which by baptism we are made partakers of, are— 1. Admission into the visible Church. "Go, teach all natious, baptizing them," &c. Matt. 28:19. 2. Remission of sins by Christ's blood. "Be baptized every one of you in the name of Jesus Christ, for the remission of sins."— Acts 2:38. 3. Regeneration and sanctification by Christ's Spirit. "According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." — Titus 3:5. 4. Adoption, together with our union unto Christ. "For ye are all the children of God by faith in Christ Jesus: for as many of you as have been baptized into Christ have put on Christ."— Gal. 3:26, 27. 5. Resurrection to ever-lasting life. " If the dead rise not at all, why are they then baptized for the dead?"— 1 Cor. 15:29. "We are buried with him by baptism into death," &c. "If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."— Rom. 6:4, 5.
Q. 11. What is sealed and engaged on our part, by being baptized in the name of the Father, Son, and Holy Ghost?
A. By our being baptized in the name of the Father Son, aud Holy Ghost, is sealed and engaged on our part, that we will be the Lord's: and that—1, Wholly; soul and body, with all our powers, faculties, and members, are to be employed by him as instruments of righteousness and new obedience. And, 2. Only the Lord's; and therefore we engage to renounce the service of the devil, and the flesh, and the world, and to fight under Christ's banner against these enemies of the Lord and of our souls. "We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Reckon ye yourselves to be dead indeed unto sin, but alive unto God. Let not sin, therefore, reign, that ye should obey it in the lusts thereof: neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead; and your members as iristruments of righteousness unto God." — Rom. 6:4, 11-13. - Thomas Vincent
Ques. What is baptism?
Ans. Baptism is a sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's.
Q. 1. What is the outward sign or element in baptism?
A. The outward sign or element in baptism is water, and that pure water; so that the addition thereunto of oil, salt, and spittle, by the Papists in baptism, is an abominable profanation of the ordinance. "Can any man forbid water, that these should not be baptized ?"— Acts 10:47. "Our bodies washed with pure water."— Heb 10:22.
Q. 2. What is the thing signified by water in baptism?
A. The thing signified by water in baptism, is the blood of our Lord Jesus Christ.
Q. 3. What is the outward action in baptism?
A. The outward action in baptism, is washing of the body with water; which is all that the word baptism doth signify, and which may be fitly done by pouring water upon the face, to represent Christ's blood poured out for us; or by sprinkling water upon the face to represent the blood of spnnkling, with which the heart is sprinkled. having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."— Heb. 10:22.
Q. 4. Is it not necessary to dip or plunge the body in the water in baptism, when the Scripture telleth us of several that went down into the water when they were baptized; and we are to be buried with Christ in baptism, arid therefore plunged and covered with water in baptism, as Christ was covered with earth in the grave?
A. It is not necessary that the body should be dipped or plunged all over in baptism: For— 1. When we read of some that went down into the water when they were baptized, we do not read that they were dipped or plunged over head and ears; they might be baptized by pouring or sprinkling the water upon their faces; yea, in some places where, the Scripture telleth us, persons were baptized, travellers tell us they were but ankle-deep, in which it was impossible they could be plunged all over; and Aenon, where it is said there was much water, the original words do not signify deep waters, but many streams, which are known to be shallow, and not fit to plunge the body into. 2. Though some went down in to the water when they were baptized, yet the Scripture doth not say that all did so but most probably water was brought into the house, when the jailer and all his household were baptized in the night; and not that he suffered the apostles (then prisoners) to go forth, and that he with them should go out with all his household, and leave all the other prisoners alone, to seek some river to be baptized and plunged into. 3. The burying with Christ by baptism, doth signify the buryinmg of sin in the soul, by the baptism of the Spirit; and not the burying of the body, and covering it all over in the baptism of water. There is a baptizing or washing, as was said, in pouring or sprinkling water on the body; and as our Saviotir told Peter, when he would have been washed all over by him, that the washing of the feet was sufficient, so the washing of the face is sufficient, especially for infants, who, in our colder climates, cannot be plunged in a river without manifest hazard of their lives, which none can prove by Scripture to be necessary.
Q. 5. What doth the washing of the body with water represent and signify?
A. The washing of the body with water in baptism doh represent and signify the washing of the soul from sin by the blood of Jesus Christ. "That loved us, and washed us from our sins in his own blood."— Rev. 1:5.
Q. 6. In whose name are persons to be baptized?
A. Persons are to be baptized in the name of the Father, and of the Son, and of the Holy Ghost. "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."— Matt. 28:19.
Q. 7. What is to be understood by the baptizing in the name of the Father, and of the Son, and of the Holy Ghost?
A. By baptizing in the name of the Father, and of the Son, and of the holy Ghost is to be understood, not only a naming of the Father, Son, and Holy Ghost, but a baptizing in the authority, and into the faith, profession, and obedience of the Father, Son, and Holy Ghost.
Q. 8. What are signified, sealed, and engaged on God's part, by our being baptized in his name? A. There are signified, and sealed, and engaged on God's part, by our being baptized in his name— 1. His ingrafting us into Christ. 2. His making us partakers of the benefits of the new covenant. "Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death?"— Rom. 6:3.
Q. 9. What is meant by our ingrafting in to Christ?
A. By our ingrafting into Christ, is meant our being cut off from our old stock of nature, and being joined unto Jesus Christ, whereby we come to draw virtue from him as our root, that we may grow up in him, and bring forth fruit unto him. "I am the vine, ye are the branches."— John 15:5. "Thou being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree."— Rom. 11:17.
Q. 10. What are the benefits of the covenant of grace, which by baptism we are made partakers of?
A. The benefits of the covenant of grace, which by baptism we are made partakers of, are— 1. Admission into the visible Church. "Go, teach all natious, baptizing them," &c. Matt. 28:19. 2. Remission of sins by Christ's blood. "Be baptized every one of you in the name of Jesus Christ, for the remission of sins."— Acts 2:38. 3. Regeneration and sanctification by Christ's Spirit. "According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." — Titus 3:5. 4. Adoption, together with our union unto Christ. "For ye are all the children of God by faith in Christ Jesus: for as many of you as have been baptized into Christ have put on Christ."— Gal. 3:26, 27. 5. Resurrection to ever-lasting life. " If the dead rise not at all, why are they then baptized for the dead?"— 1 Cor. 15:29. "We are buried with him by baptism into death," &c. "If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."— Rom. 6:4, 5.
Q. 11. What is sealed and engaged on our part, by being baptized in the name of the Father, Son, and Holy Ghost?
A. By our being baptized in the name of the Father Son, aud Holy Ghost, is sealed and engaged on our part, that we will be the Lord's: and that—1, Wholly; soul and body, with all our powers, faculties, and members, are to be employed by him as instruments of righteousness and new obedience. And, 2. Only the Lord's; and therefore we engage to renounce the service of the devil, and the flesh, and the world, and to fight under Christ's banner against these enemies of the Lord and of our souls. "We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Reckon ye yourselves to be dead indeed unto sin, but alive unto God. Let not sin, therefore, reign, that ye should obey it in the lusts thereof: neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead; and your members as iristruments of righteousness unto God." — Rom. 6:4, 11-13. - Thomas Vincent
13 August 2008
Westminster Wednesday #93
We've hit number 93. Let's get to it....Q. 93. Which are the sacraments of the New Testament? A. The sacraments of the New Testament are, baptism and the Lord's supper.
Q. 1. How many sacraments hath Christ appointed in the New Testament? A. Christ hath appointed two, and no more: these being sufficient for our initiation and confirmation.
Q 2. How many have the Papists added to them? A. They have added five more; viz. Confirmation, penance, ordination, marriage, and extreme unction.
Q. 3. What is their sacrament of confirmation? A. It is the anointing of the baptised with chrism in the forehead, with this form of words; I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, Son, and Holy Ghost.
Q. 4. What is their ground for this practice? A. The abuse of that Scripture, Hebrews 6:2. Of the doctrine of baptisms, and laying on of hands, &c. which, by a figurative speech, expresseth the whole standing ministry in the church, by laying on of hands.
Q. 5. What is their sacrament of penance? A. It is repentance manifested by outward signs, to which the word of absolution coming, makes it a sacrament misgrounded on John 20:23. Whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained.
Q. 6. What is their sacrament of orders, or ordination? A. It is the laying on of hands in ordination of ministers, by which they conceive spiritual grace is given; by mistake of 2 Timothy 1:6. Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee, by the putting on of my hands.
Q. 7. What is their fourth superadded sacrament? A. It is marriage, grounded upon those words of the apostle, Ephesians 5:32. This is a great mystery; but I speak concerning Christ and the church. Which only shews a similitude of our union with Christ, not an instituted sign to that end.
Q. 8. What is their fifth superadded sacrament? A. Extreme unction, or anointing the sick, near death, with consecrated oil, grounded on Mark 6:13. And anointed with oil many that were sick, and healed them. And James 5:14. Is any sick among you? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. Which are neither sacramental rites, nor of ordinary standing use in the church, but extraordinary and temporary for that age.
Q. 9. What learn we hence? A. Hence we learn, how apt men are to corrupt God’s ordinances, by their superstitious additions; Matthew 15:9. Teaching for doctrines the commandments of men.
Q. 10. What is the second instruction hence? A. How just and necessary our separation from Rome is, who have grossly corrupted God’s ordinances, and left men no other remedy; Revelation 13:6. And he opened his mouth in blasphemy against God, to blaspheme him name and his tabernacle, and them that dwell in heaven.
Q. 11. What is the third instruction? A. That the reformation of religion is an invaluable mercy, a great deliverance from spiritual bondage; Revelation 11:19. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
Q. 12. What is the fourth instruction? A. That Rome shall certainly fall, and all her adherents, for the horrid injury done by them to Christ, and the souls of men; Revelation 18:20-21. Rejoice over her thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. And a mighty angel took up a stone like a great milstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. - John Flavel
Q 2. How many have the Papists added to them? A. They have added five more; viz. Confirmation, penance, ordination, marriage, and extreme unction.
Q. 3. What is their sacrament of confirmation? A. It is the anointing of the baptised with chrism in the forehead, with this form of words; I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, Son, and Holy Ghost.
Q. 4. What is their ground for this practice? A. The abuse of that Scripture, Hebrews 6:2. Of the doctrine of baptisms, and laying on of hands, &c. which, by a figurative speech, expresseth the whole standing ministry in the church, by laying on of hands.
Q. 5. What is their sacrament of penance? A. It is repentance manifested by outward signs, to which the word of absolution coming, makes it a sacrament misgrounded on John 20:23. Whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained.
Q. 6. What is their sacrament of orders, or ordination? A. It is the laying on of hands in ordination of ministers, by which they conceive spiritual grace is given; by mistake of 2 Timothy 1:6. Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee, by the putting on of my hands.
Q. 7. What is their fourth superadded sacrament? A. It is marriage, grounded upon those words of the apostle, Ephesians 5:32. This is a great mystery; but I speak concerning Christ and the church. Which only shews a similitude of our union with Christ, not an instituted sign to that end.
Q. 8. What is their fifth superadded sacrament? A. Extreme unction, or anointing the sick, near death, with consecrated oil, grounded on Mark 6:13. And anointed with oil many that were sick, and healed them. And James 5:14. Is any sick among you? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. Which are neither sacramental rites, nor of ordinary standing use in the church, but extraordinary and temporary for that age.
Q. 9. What learn we hence? A. Hence we learn, how apt men are to corrupt God’s ordinances, by their superstitious additions; Matthew 15:9. Teaching for doctrines the commandments of men.
Q. 10. What is the second instruction hence? A. How just and necessary our separation from Rome is, who have grossly corrupted God’s ordinances, and left men no other remedy; Revelation 13:6. And he opened his mouth in blasphemy against God, to blaspheme him name and his tabernacle, and them that dwell in heaven.
Q. 11. What is the third instruction? A. That the reformation of religion is an invaluable mercy, a great deliverance from spiritual bondage; Revelation 11:19. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
Q. 12. What is the fourth instruction? A. That Rome shall certainly fall, and all her adherents, for the horrid injury done by them to Christ, and the souls of men; Revelation 18:20-21. Rejoice over her thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. And a mighty angel took up a stone like a great milstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. - John Flavel
06 August 2008
Westminster Wednesday #92
Here we go...92. Ques. What is a sacrament? Ans. A sacrament is a holy ordinance instituted by Christ, wherein, by sensible signs, Christ and the benefits of the new covenant are represented, sealed, and applied unto believers.
Q. 1. What is the proper signification of the word sacrament? A. The proper signification of the word sacrament, as it was of old used, is a military oath, whereby the general did oblige himself to be faithful unto his soldiers, and the soldiers did engage themselves to be faithful unto their general.
Q. 2. Why are any of Christ's ordinances called sacraments, when we do not find the word sacrament used in any place of the Holy Scriptures? A. Although the word sacrament be not used in the Scripture, any more than the word Trinity, yet, because the things signified by Sacrament and Trinity, and other words, are in the Scriptures, therefore we may lawfully make use of such words.
Q. 3. What is the thing signified by the word sacrament? A. The thing signified by the word sacrament is a seal of the covenant of grace, whereby as the Lord doth oblige himself to fulfil the promise of the covenant unto us; so, by our receiving this seal, we oblige ourselves to be the Lord's, and to be true and faithful unto him.
Q. 4. Whose ordinance is the sacrament which we are to make use of? A. The sacrament which we are to make use of is an ordinance, not of man's institution and appointment, but a holy ordinance of Christ's institution and appointment, who, being the only King of the Church, hath alone authority to appoint holy ordinances and sacraments.
Q. 5. How many parts are there in a sacrament? A. There are two parts in a sacrament— l. The outward sensible signs. 2. The things signified by the signs.
Q. 6. How do the sensible signs and the things signified, in a sacrament, differ? A The sensible signs and the things signified, in a sacrament, do differ, as the sensible signs are an object of the understanding and faith, being represented by the outward signs.
Q. 7. What kind of signs are the sensible signs in a sacrament? A. 1. The sensible signs in a sacrament are not natural signs, as the dawn of the morning is a sign of the approaching day, or as smoke is a sign of fire; but they are arbitrary signs, and by the appointment, not of men, but of Jesus Christ. 2. They are not bare signifying or representing signs, but withal exhibiting, conveying, and applying signs; as a stral unto a bond, or last will and testament, doth both signify the will of him whose bond or last will and testament it is, and doth also exhibit and convey, confirm and apply, a right unto the things promised and engaged therein. When the minister doth give forth the signs or outward elements, in the sacramental actions, the Lord doth give forth and convey the things signified unto the worthy receivers.
Q. 8. What are the things signified by the outward sensible signs in a sacrament? A. The things signified by the outward sensible signs in a sacrament, are Christ and the benefits of the new covenant.
Q. 9. What is the use of a sacrament, in reference unto Christ and the benefits of the new covenant? A. The use of a sacrament, in reference unto Christ., and the benefits of the new covenant, is— 1. To represent Christ and tile benefits of the new covenant. "This is my covenant which ye shall keep between me and you, and your seed after you: Every man.child among you shall be circumcised."— Gen. 17:10. 2. To seal and apply Christ, and the benefits of the new covenant. "And he received the sign of circumcision, a seal of the righteousness of the faith which he had being yet uncircumcised."— Rom. 4:11.
Q. 10. To whom doth a sacrament represent, seal, and apply Christ, and the benefits of the new covenant? A. A sacrament doth represent, seal, and apply Christ, and the benefits of the new covenant, not unto all that partake thereof, but unto believers only; faith being the eye of the soul, to discern the things represented, and the hand of the soul, to receive the things sealed and exhibited in the sacrament. - Thomas Vincent
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