The Lutheran Pioneer St. Louis — 1909, Page 42

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42

The Lutheran Pioneer.

this true Christian faith “without doubt he shall
perish eyerlastingly,” we read in the Confession of
the early Christian Church. Without the doctrine
of the Holy Trinity there can be no Christianity
and no salvation. Christ says: “No man knoweth
the Son but the Father, neither knoweth any man
the Father, save the Son, and he to whomsoever the
Son will reveal Him,” Matt. 11, 27%. And the
Apostle John says: “Whosoever denieth the Son,
the same hath not the Father,’ 1 John 2, 23. And
the Apostle Paul says: “If any man have not the -
Spirit of Christ, he is none-of His,” Rom. 8, 9.

To the Christian the doctrine of the Holy Trin-
ity is a blessed doctrine, closely connected with the
blessed doctrine of our redemption and salvation:
the Father sent His Son into the world to save
sinners; the Son became man, took upon Himself
the sins of the world, dwelt here on earth among
sinners, and suffered and died for our salvation;
the Father and the Son send the Holy Spirit who
comes to sinners in the Gospel to lead them to
Jesus and to keep them in the true faith unto
everlasting life. To the Christian, therefore, the -
doctrine of the Holy Trinity is a precious doctrine,
a source of sweet comfort and bright hope. May
others in the pride of blind reason reject this doc-
trine, Christians heartily believe it and rejoice in
the God of their salvation. And knowing that there
is salvation only in the true God, they are active
in the work of bringing to others the knowledge of
this true God, that they may turn from darkness
to light, and from the power of Satan unto God,
the only true living God. “Of Him, and through
Him, and to Him are all things; to whom be glory
forever !”

Comfort from the Doctrine of the Holy
Trinity.

Philip Melanchthon, a friend and colaborer of
Luther, relates that John Velcurio, professor of
physics in the University at Wittenberg, was asked
on his deathbed whether he was grieved that he had
to die. ;

The professor’s happy reply was: “The Father
is my Lover and Friend; the Son is my Redeemer
and Savior; the Holy Spirit is my Comforter and
Helper — how, indeed, could I be sad!”

When Melanchthon himself had fallen asleep,
_there was found on his table a paper.on which were
written the reasons why he rejoiced soon to depart.
There was also written this reason: “Because I shall

know, not in part only, the blessed mystery of the
most Holy ‘lrinity.”

All the saints in glory behold what here they
believed. With all angels they adore the T'riune
God, Father, Son, and Holy Ghost, and at His
throne they sing the song of praise: “Holy, holy,
holy, Lord God Almighty, which was, and is, and
is to come,” Rey. 4, 8.

Grant, God, that we, Thy people, may
All reach the heavenly portals,

And in Thy kingdom sing for aye
’Mid all the blest: immortals:

That Thou, O Lord, art King alone,
Above all gods whatever,

The Father, Son, and Spirit, One,
Thy people’s Shield and Savior,

One Essence, but three Persons!

_ The Office of the Keys, and Confession.

_ The Fifth Chief Part of our Catechism treats
of the Office of the Keys, and Confession. Irom
the fact that these two things are treated of in one
chief part, we naturally conclude that they bear
a close relation to each other. And upon examina-
tion we shall find such conclusion to be correct.
Let us first speak of the Office of the Keys.

THE Orricr or THE Krys.

We all know what an “office” is. Perhaps, not
a few of us have already held an office. In every
society there are duties or services to be performed
by certain persons elected or appointed for the
purpose. Thus, the president of a society has the
duty of conducting its meetings, appointing com-
mittees, and the like; the treasurer takes care of
the society’s moneys; and the secretary attends to
the minutes and necessary correspondence. ‘The
Office of the Keys is also such a duty or service.
It is an office which comprises the.duty of taking
care of keys, as the name implies. What keys?
Why, the keys of heaven. ‘There are two keys: the
Releasing Key and the Binding Key, and to handle
these two keys Christ has ordained and instituted
the Office of the Keys. By means of the one key,
the Releasing Key, heaven is opened, and by means
of the other key, the Binding Key, heaven is closed.
This is what Christ says, Matt. 16, 19: “I will
give unto thee the keys of the kingdom of heaven:

.and whatsoever thou shalt bind on earth shall be

bound in heaven: and whatsoever thou shalt loose
on earth shall be loosed in heaven.”

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