-- Church Worship
The Parts of This Worship Are Three The outward worship of God is either general to all or special to some. Worship common to all is of two kinds—church-service and household-service.
Church-Service Church-service is that worship which is performed publicly in the congregation of God's people. The foundation of this worship is that we not only separate ourselves from idols, but also join ourselves to the true Church and people of God. For the Church of God on earth is the kingdom of heaven, wherein righteousness, peace of conscience, and joy in the Holy Ghost—with every other spiritual blessing—are to be found. Outside of it are only shame and confusion. The Church of God on earth is, as it were, the suburbs of the city of God, the gate of heaven; and therefore, entrance into heaven must be made in and through the Church. Hence Luke testifies, "And the Lord added to the Church daily such as should be saved" (Acts 2:47). When Jeroboam set up golden calves in Dan and Bethel, the priests, Levites, and all who set their hearts to seek the Lord joined themselves with Judah and Jerusalem (2 Chronicles
11:16). In the same way, we must do likewise whenever we dwell among idolaters or superstitious people.
The Four Parts of Church-Service Church-service stands upon four pillars, as recorded in Acts 2:42:
"They continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers."
Preaching By doctrine, I understand the hearing of the apostolic teaching as it is preached—the faithful attendance upon sermons and the ministry of the Word. Concerning this, two things must be taught: the necessity of hearing, and the manner of hearing.
1. The Necessity of Hearing The necessity of this duty is shown by many reasons.
First, the hearing of God's Word preached by human ministry is an ordinance of God Himself. When the Israelites at Mount Sinai said to Moses, "Speak you to us, and we will hear you; but let not the Lord speak to us, lest we die" (Exodus 20:19), the Lord approved their request, saying, "They have spoken well" (Deuteronomy 18:17). He then added a promise: "I will raise up for them a prophet from among their brethren, like unto you; and I will put My words in his mouth, and he shall speak to them all that I command him" (v. 18).
Though these words refer chiefly to Christ, they include other prophets and teachers joined with Him, since that was the very desire of the people (Acts 3:22–23). Otherwise, the following words
—"The prophet who shall presume to speak a word in My name which I have not commanded, or who speaks in the name of other gods, shall die" (Deuteronomy 18:20)—would have no fitting application to Christ. Thus the preaching and hearing of the Word through human messengers was ordained and established by God
Himself at Sinai. Christ renewed this ordinance when He said, "The scribes and Pharisees sit in Moses' seat: therefore, whatsoever they bid you observe, that observe and do" (Matthew 23:2–3). And that this ordinance should continue to the end of the world, the prophet
Isaiah declares: "In the last days the mountain of the Lord's house shall be established in the top of the mountains…. And many people shall go and say, 'Come, let us go up to the mountain of the Lord, to
the house of the God of Jacob; and He will teach us His ways, and we will walk in His paths'" (Isaiah 2:2–3).
Second, the preaching and hearing of the Word is the ordinary means appointed by God both to begin and to strengthen faith and all the graces that flow from it, and thus to work our salvation. "The gospel is the power of God unto salvation to everyone who believes"
(Romans 1:16). "Faith comes by hearing, and hearing by the Word of God" (Romans 10:17). "How shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?"
(Romans 10:14). "It has pleased God by the foolishness of preaching to save those who believe" (1 Corinthians 1:21).
For salvation we must have a special faith; and special faith requires a special Word. The written Word, being otherwise general, becomes particular by application—and this application is made through the preaching of the Word, when men called of God apply to the consciences of hearers His commands and promises in His name. By this it appears what weight and dignity belong to this ordinance of preaching.
Third, unless a person is born anew by the Holy Spirit, he cannot enter the kingdom of heaven; and the hearing of the Word is the chief means of this new birth. "In Christ Jesus I have begotten you through the gospel" (1 Corinthians 4:15). "My little children, for whom I labor in birth again until Christ be formed in you" (Galatians
4:19). The Word of God is therefore called "the incorruptible seed" (1 Peter 1:23). The hearing of the Word, then, is not—as many vainly suppose—a matter of indifference.
Fourth, the hearing of the Word is a mark of true service and subjection to God. "He who is of God hears God's words" (John
8:47). "My sheep hear My voice, and I know them, and they follow Me" (John 10:27).
Fifth, the absence of preaching and hearing is one of the greatest judgments of God upon the earth. "Where there is no vision, the people perish" (Proverbs 29:18). The prophet Amos declares that the greatest famine is not of bread or water, but of "hearing the words of the Lord" (Amos 8:11). Hosea likewise warns: "The days of visitation have come; the days of recompense have come; Israel shall know it.
The prophet is a fool, the man of the spirit is mad, because of the multitude of your iniquity" (Hosea 9:7).
Sixth, the preaching of the Word is the chief means to overthrow the kingdom of the devil and to open the kingdom of heaven. When the disciples returned from preaching, Christ said, "I beheld Satan fall like lightning from heaven" (Luke 10:18). And when promising authority to Peter for dispensing the Word, He said, "I will give you the keys of the kingdom of heaven" (Matthew 16:19).
Lastly, it has been the ancient and constant practice of God's people to attend upon the preaching of the Word. When the Shunammite woman sought the prophet, her husband asked, "Why will you go to him today? It is neither new moon nor Sabbath" (2 Kings 4:23)— implying that those were the appointed days for resorting to the prophets. Isaiah likewise foretold the practice of the New Testament church: "Many people shall go and say, 'Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us His ways, and we will walk in His paths'" (Isaiah 2:3).
Thus the preaching and hearing of the Word, being divinely instituted, spiritually effectual, and historically practiced by the saints, is a principal part of the outward worship of God in His
Church.
The First Objection
The Enthusiasts say, "No creature can work faith or regenerate us.
The Word preached is but a creature, for it is only a sound composed of letters and syllables; its virtue can do no more than signify to us the will of God."
Answer: The Word preached and the right use of it must be distinguished. The right use of the Word is when we understand it, meditate upon it, and endeavor both to believe and obey it. The Word preached has power—not simply because it is uttered, or because its sound enters our ears—but because, when it is rightly heard, it is accompanied by the blessing of God upon hearts that are humble, teachable, and obedient.
The Word, when used rightly, is not the principal cause of faith and regeneration, but only an instrument. And it is not an instrument because it contains in itself a natural power to produce faith, as a medicine heals the body, but because, when we hear and ponder the Word, God joins His Spirit to it—working within us that which the Word signifies and testifies—so that we hear not only with our outward ears but also with the ears of our hearts, in submission and faith.
The Lord says, "My Spirit that is upon you, and My words which I have put in your mouth, shall not depart out of your mouth" (Isaiah
59:21). Because of this inseparable union between the Word and the Spirit—whereby the Word, through the senses, conveys to the mind what the Spirit works in the heart—the preaching of the Word is rightly called an instrument of grace, and no otherwise.
The Second Objection They further say, "The preaching of the Word serves only for the conversion of the elect; but since no one knows who the elect are, all exhortations to repentance are therefore in vain."
Answer: I reply, first, that the minister of the Word, in preaching, is by the judgment of charity to presume all his hearers to be among the elect, leaving the secret determination of that matter to God.
Thus the apostle Paul, in his letters, addresses the Ephesians, Philippians, and Thessalonians as the elect of God (Ephesians 1:4; 1
Thessalonians 1:4).
Second, the Word preached does indeed serve principally for the calling and conversion of the elect—but not only for that. It also serves to harden the obstinate and to leave the non-elect without excuse. The Lord said to Isaiah, "Go, and say to this people, 'Hear indeed, but understand not; make the heart of this people fat, make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed'" (Isaiah 6:9–10).
We need not wonder, then, that the same Word which converts some should harden others. Those who are hardened deserve their hardening; and God, who is sovereign in mercy, "will have compassion on whom He will have compassion."
The Third Objection Another objection runs thus: "Those who are ordained to salvation shall be saved, whether they hear the Word preached or not; therefore there is no great need of hearing."
Answer: This is a false conclusion. Those who are ordained to eternal life cannot but hear the Word. For those who are ordained to the end are also ordained to the means by which that end is attained.
"Whom He predestined, them He also called" (Romans 8:30). And again, "As many as were ordained to eternal life believed" (Acts
13:48).
In God's eternal counsel, the appointment of the means is as certain as the appointment of the end. Therefore, to despise or neglect the means is to despise the wisdom of God Himself.
The Fourth Objection They argue, "The hearing of the Word is unprofitable without the Spirit of God, and the Spirit is not given to all. Therefore, we must wait until we receive the Spirit, and only then hear."
Answer: By that same reasoning, one might refuse food, drink, clothing, and every means necessary for bodily life. For without God's blessing these things also are unprofitable. According to such perverse counsel, we should wait until we feel His blessing in our bodies before eating or drinking—and so, by our folly, commit selfdestruction.
In truth, we must use the means first, and then, in the use of them, we shall find the blessing of God. So it is with the preaching of the Word: we are to hear it diligently, and in the hearing, the Spirit of God will accompany it and make it effectual.
The Fifth Objection Lastly, they allege that "The ministers of the New Testament are not ministers of the letter—that is," they say, "of the written or spoken
Word" (2 Corinthians 3:6).
Answer: By "the letter," the apostle does not mean the written Word itself, but the bare law without the gospel. It is called "the letter" because it was written by the finger of God on tables of stone
(v. 7). The ministers of the New Testament are not ministers of that law apart from grace, but of the gospel joined with the Spirit—the
Word written not merely on stone, but upon the hearts of the faithful.
Thus, these objections, whether from proud Enthusiasts or the careless multitude, cannot overthrow the ordinance of preaching, which God Himself has appointed as the living means of calling sinners, converting souls, and building up His Church unto eternal life.
Objections of the Common People The objections of the common people are many.
First, some say, "If Christ Himself would preach, or if an angel from heaven were to speak, we would gladly hear; but since mere men, like ourselves, are the ones who speak, we care little for hearing."
To this I answer: it is the ordinance of God that men should speak in His stead, and that their doctrine should be received as though the Lord Himself were speaking. Christ said, "He that hears you, hears
Me; and he that despises you, despises Me" (Luke 10:16). And Paul affirms, "We are ambassadors for Christ, as though God were pleading through us; we implore you on Christ's behalf, be reconciled to God" (2 Corinthians 5:20). He commends the Thessalonians for receiving his teaching not as the word of man, but "as it is in truth, the Word of God," adding, "which also works effectually in you who believe" (1 Thessalonians 2:13).
Moreover, it is God's will that the "treasure" of His Word be delivered to us "in earthen vessels" (2 Corinthians 4:7), that all glory might redound to Him alone. Even in the days of the apostles, there were some at Corinth who would hear none but Christ Himself—and for this proud conceit Paul reproves them.
Second, others say, "We can read the Bible in our homes; there we have the most perfect sermons of Christ and His apostles. Therefore, we can serve God as well at home as those who hear all the sermons in the world."
To this I reply, first, that though the sermons of Christ and His apostles are perfect in themselves, yet they are not most profitable to us until they are explained, applied, and brought home to our consciences through the ministry of preaching. Just as a whole loaf of the finest bread cannot nourish until it is broken and portioned out, so the Word must be rightly divided to feed the soul.
Second, public preaching is itself a part of the public worship of God.
Paul says, "Whom I serve with my spirit in the gospel of His Son"
(Romans 1:9). Therefore, it is not lawful for men to lie idly at home, neglecting the assembly of the saints; they must join themselves to the congregation and serve God in the gospel of His Son.
Third, some boast that they have "knowledge enough," and therefore have no need to hear sermons. But such persons forget that even the wisest "know but in part" (1 Corinthians 13:12), and that the ministry of the Word is ordained "for the building up of the body of Christ, till we all come…unto a perfect man" (Ephesians 4:13)—and that perfection is not attained in this life.
Moreover, the preaching of the Word serves not only to impart knowledge, but to stir us to the practice of it. Therefore, all men, however learned, must still be hearers.
Fourth, some object that "sermons are sometimes erroneous and may lead into error," whereas, they say, "there is no such danger in reading." Hence they conclude that they will content themselves with reading alone.
But Paul answers plainly, "Despise not prophecy" (1 Thessalonians 5:20). And lest anyone object that prophets may at times teach
falsely, he adds, "Prove all things; hold fast that which is good" (v.
21).
If, because of the imperfections of preachers, we should reject preaching altogether, then by the same reasoning we should abolish reading also. For in reading, too, there is sometimes misreading, sometimes misunderstanding, sometimes misapplication of the Word. Yet all these defects are corrected and clarified by faithful preaching.
Fifth, others say, "If we were to frequent sermons, we would be called 'precise' and mocked for our zeal." But we must remember that whoever is ashamed of Christ and His Word, the Father will be ashamed of him at the day of judgment. It was not Nicodemus's coming to Christ that was faulty, but that he came by night, ashamed to be seen as His disciple.
Others add, "No good comes from sermons, for none are worse than those who are constant hearers." I answer: this fault lies not in preaching or hearing, but in the hearers themselves. There are none worse than habitual frequenters of taverns—yet buying and selling wine is not unlawful.
Even among the hearers of Christ Himself, there were four sorts: three bad, and one only good. The corruption of many is no argument against the ordinance of God.
Lastly, some say, "We will provide for our bodies and leave our souls to God." But Christ commands, "Seek first the kingdom of God and His righteousness" (Matthew 6:33). To neglect the care of the soul while being diligent for the body is not faith but presumption. True obedience seeks God's kingdom first, trusting that all other things shall be added in due season.
From what has been said, it is clear that we are all bound in conscience to attend the preaching of God's Word as often as liberty, ability, and opportunity permit. Those who seldom or never join the
congregation, but take liberty to hear only when they please, greatly offend God and ought, if possible, to be corrected by the lawful authority of the magistrate.
Thus much for the necessity of hearing. Now follows the manner of hearing. In the right hearing of the Word two things are required: first, that we yield ourselves in subjection to the Word we hear; and second, that we fix our hearts upon it. For God deals with us in and through His Word; therefore, the honor we render to Him must be shown by reverence and submission to His Word. Subjection to God is shown by our subjection to His Word, and our cleaving to God is shown by our steadfast affection for His Word.
Paul commands, "Let the Word of Christ dwell in you richly"
(Colossians 3:16). It dwells in us when we both retain it in memory and grant it dominion over us, allowing ourselves to be ruled and guided by it. This subjection is expressed through faith, fear, and humility.
Faith consists in giving full credence to the entire Word of God, whether it contains promises, commandments, or threats. Thus Paul commends the Thessalonians, who received the Word "with much assurance" (1 Thessalonians 1:5). Without faith, the Word is but a dead letter; as it is written, "The Word preached did not profit them, not being mixed with faith in those who heard it" (Hebrews 4:2).
Fear is likewise required, for true fear of God consists in reverencing Him in His Word and in avoiding its breach. The Lord Himself declares that He has respect to those who are "of a contrite spirit, and tremble at His Word" (Isaiah 66:2).
Humility in hearing is also necessary, that we may bow ourselves before God by means of the Word. James exhorts us to "receive with meekness the implanted Word, which is able to save your souls"
(James 1:21). When King Josiah heard the law read, "his heart melted" (2 Kings 22:19), and he humbled himself before the Lord.
Likewise, when Peter preached at Pentecost, the hearers were "pierced to the heart" and cried out, "Men and brethren, what shall we do?" (Acts 2:37).
Fixing the Heart Upon the Word Our hearts are fixed upon the Word of God in two ways.
First, when we make it our treasure—loving it above all things and finding our chief delight in it. David testifies, "The law of Your mouth is better to me than thousands of gold and silver" (Psalm 119:72), and again, "Oh how I love Your law! It is my meditation all the day"
(v. 97). Whoever would be a good hearer and grow in the school of Christ must, from the heart, esteem the Word of God above all earthly riches or pleasures.
Second, we fix our hearts upon the Word when we make it our stay or foundation, building our lives upon it. Jude exhorts, "Build yourselves up on your most holy faith" (Jude 20)—that is, upon the Word of God believed. The world around us is like a restless sea, offering no firm footing; therefore, we must cling to the Word as our rock and foundation.
The Word is a foundation in two respects.
1. It is the foundation of our actions. David said, "Your testimonies are my counselors" (Psalm 119:24). When Rebekah felt her children struggle within her, she went to "inquire of the Lord"— that is, to seek His Word from the prophet (Genesis 25:22). So must we seek direction from the Word in all our undertakings.
2. It is the foundation of our comfort, both in life and in death. David prayed, "Remember Your word to Your servant, upon which You have caused me to hope. This is my comfort in my affliction, for Your promise has given me life" (Psalm 119:49–50).
Paul likewise declares that "through patience and the comfort of the Scriptures we might have hope" (Romans 15:4).
God has promised His presence, favor, and protection in life and death to all who trust in His Word. In this promise we must settle our hearts amid every sorrow and trial, and against all fear of death and condemnation.
Thus concludes the first part of the public worship of God—the hearing and frequenting of sermons. The second follows, namely, fellowship.
Fellowship or Almsgiving Fellowship is a work of mercy, consisting in the relief of those who are in need. It is a noble and essential part of the worship of God, as Scripture declares: "To do good and to share, forget not; for with such sacrifices God is well pleased" (Hebrews 13:16). The alms of Cornelius, we read, "ascended as a memorial before God" (Acts 10:4).
For a clearer understanding of this holy fellowship, we will consider five things: Who must give relief, how it must be given, in how many ways, in what order, and with what spirit or mind.
1. Who Must Give Relief Scripture distinguishes between two kinds of people: those who have possessions and are therefore givers, and those who are in want and must be receivers. There is no third category; every person must be either a giver or a receiver. The one who earns his living by labor
"must labor, working with his hands the thing which is good, that he may have to give to him that needs" (Ephesians 4:28).
Even the poor widow cast her two mites into the treasury (Luke 21:3), and though Christ Himself was poor, yet He gave alms (John
13:29). Those who could not bring vessels of gold for the building of the tabernacle brought goats' hair and rams' skins instead, and it was accepted. Therefore, every person who has any ability at all— however small—should give something, however little; for in so doing, they honor and worship God.
2. How Much Should Be Given First, each person must give according to his ability—and if need requires, even beyond his ability. Paul commends the Macedonians, saying, "I bear witness that they gave according to their means, and beyond their means, of their own accord" (2 Corinthians 8:3). Yet he adds a wise caution: "It is not that others should be relieved and you burdened" (v. 13).
Second, every congregation ought to provide sufficient relief for its own poor, drawing from its own members if possible, or with help from others if need be. Thus Paul instructs, "Let not the church be burdened, that it may relieve those who are truly widows" (1 Timothy
5:16).
To ensure sufficiency, three cautions must be observed:
1. Those who are able to labor must be required to labor, and if they refuse, they must not be relieved (2 Thessalonians
3:10). The ability to work is a form of wealth; neglecting labor harms both church and commonwealth. The Lord commands that men should "eat their own bread" (2 Thessalonians 3:12), providing for themselves as far as they are able.
2. Vain and superfluous expenses—in feasting, luxury, costly apparel, and gaming—must be cut off. Such waste weakens our ability to do good and robs the poor of help that is rightly theirs.
3. In times of extreme necessity, when no other means remain, we must be willing to sell our goods to provide relief.
This is the intent of Christ's command: "Sell what you have and give alms" (Luke 12:33). The Psalmist likewise declares, "He has dispersed abroad, he has given to the poor" (Psalm 112:9). Thus the early Christians "sold their possessions and goods and distributed to all, as anyone had need" (Acts 2:45).
3. The Ways of Giving Relief There are three chief ways of providing relief:
1. Almsgiving—the direct giving of goods or money to those who lack both means and ability to help themselves.
2. Free lending—lending goods or money without interest to those who can maintain themselves in part if they are thus helped. The Lord expressly commands this duty (Deuteronomy
15:7–8; Luke 6:35). Yet this mercy is now little practiced. The rich are quick to lend for gain but slow to lend out of compassion; thus the poor are left without hope or help.
3. Forgiving debts—remitting what is owed by those who have fallen into poverty through no fault of their own. Nehemiah's example in chapter 5 is an excellent pattern of this mercy.
4. The Order of Relief The poor must not be left to wander from door to door begging for alms. Such public begging proclaims to the world both the hardness of men's hearts and the decay of charity. Moreover, begging breeds disorder, for the bold beggar gains much while the modest one gains nothing.
Allowing begging also establishes a school of idleness; once it is known that alms may be had by begging, many abandon honest labor and take up begging as their trade, teaching it even to their children as an occupation.
Therefore, the proper order is that relief be collected and distributed by competent and godly men. Among the Jews, tithes and offerings were brought into storehouses and the temple treasury for later distribution according to each person's need (Deuteronomy
14:28–29; Nehemiah 10:37; Luke 21:1). In the early Church, the proceeds of sold possessions were "laid at the apostles' feet," who appointed deacons to oversee the distribution (Acts 6:1–3).
By God's providence, a similar order exists in our own Church and land. Because it is God's ordinance, all should support and uphold it; those who knowingly neglect this duty cannot be counted true friends either to God or to their country.
5. The Spirit in Which Relief Is Given Relief must be given with a right and godly mind.
First, with a thankful heart to God. We must remember that God has given Christ to us; therefore, in gratitude, we must offer ourselves—body, soul, and substance—to His service. Having given ourselves to God, we shall then freely give of our goods to the poor.
Paul praises the Macedonians, who "first gave their own selves to the Lord, and then to us by the will of God" (2 Corinthians 8:5).
Likewise, Isaiah prophesied of Tyre's conversion: "Her merchandise and her hire shall be holiness to the Lord…for those who dwell before the Lord to eat sufficiently and for durable clothing" (Isaiah 23:18).
Second, relief must be given in love, for the poor are our own flesh.
"Though I give all my goods to feed the poor and have not love," says Paul, "it profits me nothing" (1 Corinthians 13:3).
Third, it must be given with pity and compassion. Isaiah exhorts, "Draw out your soul to the hungry" (Isaiah 58:10), and we are commanded to "remember those who are in bonds as though bound with them, and those who suffer adversity as being yourselves also in the body" (Hebrews 13:3).
Fourth, it must be given in simplicity—that is, with a singlehearted desire to please and obey God, seeking neither profit nor praise. "He who gives," says Paul, "let him do it with simplicity"
(Romans 12:8). And our Lord adds, "When you give alms, do not let your left hand know what your right hand is doing" (Matthew 6:3).
This teaches that we are not to give for show or human approval, but to approve our hearts to God alone.
Fifth, cheerfulness is required in giving: "The Lord loves a cheerful giver" (2 Corinthians 9:7). Paul exhorts the rich "to be ready to distribute and willing to share" (1 Timothy 6:18). Likewise, Solomon warns, "Do not say to your neighbor, 'Go, and come again tomorrow, and I will give,' when you have it with you" (Proverbs 3:28). Job testifies that he "never withheld the desire of the poor, nor caused the eyes of the widow to fail" (Job 31:16).
Sixth, bountifulness is required, which the Lord commands when He bids us to "open wide our hand to the poor" (Deuteronomy 15:11), promising a rich reward. "He who sows bountifully shall reap bountifully" (2 Corinthians 9:6).
Seventh, justice is required—that our mercy may be joined with uprightness, and that we give only of what is truly our own. Mercy cannot stand with injustice. The Lord commands that we "deal our bread to the hungry" (Isaiah 58:7), not another's bread.
Eighth, sincerity is required—that our giving not be in hypocrisy but in truth. "Let us not love in word or tongue only, but in deed and in truth" (1 John 3:18). James condemns the empty profession of saying
to the needy, "Be warmed and filled," without actually giving them what they require (James 2:16).
Exhortation to the Practice of Mercy Having thus shown the parts and manner of relief, we are now to be exhorted to practice this duty as God has commanded. Many strong inducements urge us to it.
First, it is expressly commanded by God to give relief to the needy.
To this command He has added both promise and threat. The promise: "Blessed are the merciful, for they shall obtain mercy"
(Matthew 5:7). The threat: "Judgment without mercy shall be shown to him that has shown no mercy" (James 2:13). And upon this ground shall the sentence of condemnation proceed at the last day: "I was hungry, and you gave Me no food; I was thirsty, and you gave Me no drink…. Depart from Me, you cursed, into everlasting fire"
(Matthew 25:41–42).
Second, the work of mercy is excellent in many respects:
1. It is the best form of spiritual thrift or holy husbandry.
"He that sows bountifully shall reap bountifully," says the Lord (2 Corinthians 9:6). The poor are as fertile ground, already prepared by God's providence, into which we may cast our seed of mercy. And for this sowing, we are promised to reap the full harvest ourselves.
2. It is not giving, but lending—to the Lord Himself. "He who has pity on the poor lends to the Lord, and He will repay him" (Proverbs 19:17). The Almighty becomes debtor to our compassion, and in His time repays with increase.
3. It is the best exchange. In relieving the poor, we trade earthly treasure for heavenly. "Give alms," says Christ, "and lay up for yourselves treasure in heaven" (Luke 12:33). What better
bargain can there be than to exchange that which must perish for that which endures forever?
4. It is a sign and assurance of God's mercy toward us. "By mercy and truth," says Solomon, "iniquity is purged" (Proverbs
16:6)—that is, we gain inward assurance that our sins are forgiven. Thus Paul exhorts the rich to "lay up a good foundation for the time to come" (1 Timothy 6:19), not as the cause of salvation, but as a confirmation of it. So also Christ bids us,
"Make friends by means of the mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations" (Luke 16:9). The prayers and testimonies of the poor, whom we have helped, will bear witness for us that we are heirs of heaven. The compassion found in us is the reflection of God's mercy stamped upon the heart; by the small flame of our pity we perceive the infinite fire of His love.
5. It restores the right use of earthly goods. "Give alms," says Christ, "and behold, all things are clean to you" (Luke
11:41). That is, repent of covetousness and oppression, and show your repentance by works of mercy. Then shall the corruption of greed be healed, and you shall again enjoy a pure and sanctified use of what God has given you. As the physician says, "Your sickness comes of fullness—abstain, and you shall be well."
6. It serves, at times, as a means of satisfaction and restitution. True repentance requires restitution, and when it is uncertain to whom restitution must be made, almsgiving becomes a just and fitting substitute. Thus Daniel counseled
Nebuchadnezzar, who had enriched himself by oppression:
"Break off your sins by righteousness, and your iniquities by showing mercy to the poor" (Daniel 4:27). Likewise, Zacchaeus, upon his conversion, restored fourfold for his known wrongs; and because many were unknown, he further gave half his goods to the poor (Luke 19:8).
Third, we are moved by the examples of mercy in Scripture.
"Christ," who is the fountain of all riches, "became poor, that we through His poverty might be made rich" (2 Corinthians 8:9). When the merchants of Tyre were converted, they ceased from their covetous gain and devoted their merchandise to sacred uses, a portion being set apart for the poor (Isaiah 23:18). Job's mercy shines as a beacon of righteousness (Job 31:16–20). The believers in the early Church, seeing their brethren in distress, sold their possessions and "distributed to all, as anyone had need" (Acts 4:34–
35).
By such commands, promises, benefits, and examples, let every heart be stirred to mercy. For in relieving the poor, we not only serve man, but we worship God Himself, whose image they bear, and who will one day repay all acts of compassion with everlasting reward.
Men have many excuses to avoid this duty of mercy. Some say they are poor and have little, and therefore cannot give relief. But such must know that "if there is a willing mind, it is accepted according to what one has, and not according to what he has not" (2 Corinthians
8:12). The widow's mite, given out of her poverty, was more esteemed by Christ than the abundance of the rich. Others plead that if they give to the poor, they themselves will lack. I answer, not so— for Solomon says, "He who gives to the poor shall not want"
(Proverbs 28:27). And again, though what we give may seem lost, "cast upon the waters," yet "you shall find it after many days"
(Ecclesiastes 11:1). Some say they must spare for their children. I reply with David: "I have not seen the righteous forsaken, nor his seed begging bread" (Psalm 37:25). One may beg, as Lazarus did, but not both the righteous and his seed. Those who fix their hearts on storing up for their children often withhold from the poor and thereby bring a curse upon their own substance; and that curse is executed when some descendant wastes all in riot and excess.
Others excuse themselves by saying that the poor are wicked, idle, or unworthy, and abuse what they receive. I answer: though Paul
commanded that "if anyone will not work, neither shall he eat," he also adds, "be not weary in well doing" (2 Thessalonians 3:10, 13).
And though some among the poor may curse us with their tongues, yet, as Job says, "the loins of the poor" whom we relieve "shall bless us" (Job 31:20).
The Sacraments The third part of public worship, which Saint Luke calls "the breaking of bread," signifies both the love feasts of the early
Christians and, chiefly, the use of the Lord's Supper—which, together with baptism, is a holy part of God's service under the New
Covenant. Two things must be considered here: its necessity and its manner.
The necessity of receiving the Lord's Supper, according to the order of the Church of which we are members, appears because it is a divinely appointed act of worship. We are bound to it by commandment: "Let a man examine himself, and so let him eat of that bread and drink of that cup" (1 Corinthians 11:28). In the Old
Testament, whoever neglected the Passover when he had liberty and opportunity to keep it was "cut off from among his people" (Numbers
9:13). As great a regard as was due to the Passover in the old covenant is due now to the Lord's Supper in the new.
This exposes two common abuses. First, that some leave the congregation during the administration of baptism, as though it were no part of God's worship or of any concern to them. Second, that many take liberty to receive the Lord's Supper as often—or as seldom
—as they please, as though it were a matter of indifference. They excuse themselves by saying they are not in charity or that they have fallen into sin; and therefore, if they were to receive, they would "eat and drink judgment to themselves." I answer: if they are out of charity, let them be reconciled to God and man; if they have fallen into sin, let them renew repentance without delay and then come to
the Table. To abstain is only to double their sin—for they persist in their former guilt and add disobedience to God's command concerning His sacrament.
The right use of the Lord's Supper consists in three things.
First, we must observe the institution strictly, without addition, subtraction, or alteration.
Second, communicants must come with not only true faith and initial repentance, but also a fresh renewing of both, in view of their daily sins. The Corinthians had faith and repentance, yet because they neglected this renewal, many of them became unworthy receivers and "ate judgment to themselves."
Third, the sacrament must be applied to its proper ends: as a means to lead us to Christ, as a seal to strengthen our faith in Him, as a sign of thanksgiving to God, and as a means to increase love among the brethren. To this end, and no other, is the Lord's Supper to be used.
Hence it is grievously profaned in the Church of Rome, where it is administered only in one kind, contrary to Christ's institution, and applied to superstition rather than faith—being made a means to convey grace merely by the work performed (ex opere operato).
Public Prayer The fourth part of church service is public prayer, in which all are to be present and to join together. This is a debt we owe to God, as David says: "Praise waits for You, O God, in Zion, and to You shall the vow be performed" (Psalm 65:1). To this He adds His promise:
"Where two or three are gathered together in My name, there am I in the midst of them" (Matthew 18:20). The united petitions of God's people are more powerful than the solitary prayers of individuals.
Therefore, David declares the "tabernacles of God" to be most dear to him (Psalm 84:1), and that he would rather "be a doorkeeper in the