of what we read this morning will be our text. Exodus 28, let's begin at verse 2. God's command to Moses concerning Aaron. And thou shalt make holy garments for Aaron thy brother, for glory and for beauty. And verse 4 gives a list of those garments. Children, see if you can count how many there are and see if that matches what we say a little bit later in the sermon. Verse 4, and these are the garments which they shall make, a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle. And they shall make holy garments for Aaron thy brother and his sons, that he may minister unto me in the priest's office. Then verse six describes the making of the ephod. And then we come to verse 15 and we'll begin our, pick up our reading here. This describes the making of the breastplate. And this is what we focus on this morning. and thou shalt make the breastplate of judgment with cunning work. After the work of the ephah thou shalt make it of gold, of blue, and of purple, and of scarlet, and of fine twined linen shalt thou make it. Four square it shall be being doubled. A span shall be the length thereof, and a span shall be the breadth thereof. And thou shalt set in it settings of stones, even four rows of stones. The first row shall be a sardius, a topaz, and a carbuncle. This shall be the first row. And the second row shall be an emerald, a sapphire, and a diamond. And the third row, a ligure, an agate, and an amethyst. And the fourth row, a beryl, and an onyx, and a jasper. They shall be set in gold in their enclosings. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet. Every one with his name shall they be according to the twelve tribes. And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate. And thou shalt put the two wreath and chains of gold in the two rings which are on the ends of the breastplate, and the other two ends of the two wreath and chains thou shalt fasten in the two ouches, and put them on the shoulder pieces of the ephod before it. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward. And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue that it may be above the curious girdle of the ephod and that the breastplate be not loosed from the ephod. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the holy place for a memorial before the Lord continually. Let's stop there, but let's read that last verse one more time to see the main purpose of this breastplate. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the holy place for a memorial before the Lord continually. This is God's holy word. May he bless it to our hearts this morning. Beloved congregation, in our Lord Jesus Christ, in the Old Testament, the high priest was to wear very specific garments. In Exodus 28, we read a list of those garments. In Leviticus 8, we read the history of Moses putting those garments on Aaron for the very first time. So if we had been standing there by the tabernacle after it was finished being built, this is what we would have seen. There's Moses standing in front of the tabernacle. Next to Moses is a pile of clothes. And on the other side of Moses is his brother Aaron. Aaron clad in some shorts, but waiting to be garbed with all of these holy garments of the high priest. There were seven of those garments. Only six of them are listed in verse four, but there are seven of those garments as the rest of Exodus 28 makes plain. The first garment that we would watch Moses put on Aaron is called the white coat or the embroidered coat. And when we think of a coat, we usually think of the outside garment. This coat was the inner garment. It was all white, no colors in it, made of fine twined linen, and it would rest on Aaron's shoulders and then hang all the way down to his ankles. It was a long tunic, a long white garment down to his ankles. The second garment that Moses would put on Aaron was the blue robe. This garment had no other colors than blue. It had no seams. It had no clasps anywhere, as some of the other garments had seams and clasps. This blue robe was made all of one. It had a hole in the top that could be put over Aaron's head, and then that blue robe would hang down to about Aaron's knees, so that as you looked at Aaron, you could see the white coat or the white tunic underneath, and then you could see the blue robe. The bottom hem of that blue robe was fringed with alternating cloth pomegranates and golden bells. Pomegranate bell, pomegranate bell, all the way around the hem of that blue robe. The third garment that Moses would put on Aaron is the one that we probably hear about the most when it comes to the high priest, and that is the ephod. Even if we don't know what an ephod is, we've heard the term ephod before. The ephod was actually two pieces of cloth one rectangular piece that would hang on the front of Aaron, and a second matching rectangular piece that would hang on the back of Aaron, and those two would be fastened on the shoulders with golden clasps. The ephod was made of many colors. It had blue, and scarlet, and purple, and then also golden thread woven throughout. The ephod was a rectangular piece about down to Aaron's waist, so you could see the white coat, you could see the blue robe, and then you could see this ephod on the front of Aaron. that Ephod's clasps on his shoulders had onyx stones, whatever those were. It's hard for us to know exactly what is meant by the Hebrew word there for onyx stone. Perhaps it's the kind of onyx stone that we know yet today, or perhaps it was a more brilliant stone. But at any rate, there was one onyx stone on the left shoulder and one onyx stone on the right shoulder. And then the names of the children of Israel were graven in those stones, six over here and six over here. The fourth garment that Moses would put on Aaron is called the girdle or the curious girdle. It's just a belt. And it's called a curious girdle to indicate that it was finely wrought. It was a well-made belt. And that belt would be tied around everything that Aaron had put on so far so that it would hold it all together and gird those garments together so that Aaron could work. And when he was leaning over the altar, the ephod wouldn't be flapping out and getting in his way. The curious girdle that signified Aaron's ability and willingness to work. The fifth garment that Moses would put on Aaron is the garment that we're considering this morning, and that was the breastplate. So we'll save a description of that for a little bit later. Just know for now that the breastplate went on the front of the ephod as the outermost garment that Aaron wore. The sixth garment that Moses would put on Aaron was the turban. The white piece of linen, perhaps it was a long strip so it would be wound around Aaron's head like the turban, called the mitre in Exodus 28. Perhaps it was all of one piece so that it sat on Aaron's head like a hat. We don't know exactly and we don't have to know exactly how that was put on him, but he had a white garment all around his head. And then the seventh and final garment that was put on Aaron was a golden plate or a golden crown. That golden crown would be attached to the mitre and written upon that golden crown were these words, Holiness to Jehovah. Holiness to Jehovah. On that day, when the tabernacle was finished, and Moses and Aaron stood in front of it in the sight of all of the people, Aaron was dressed in these garments of the high priest. Now the question we need to face is, what was the purpose of those garments? And that purpose is given to us in verse two. Thou shalt make holy garments for Aaron thy brother, for glory and for beauty. for glory and for beauty. These garments were glorious and these garments were beautiful. These garments were made to impress. And God gave them to Aaron so that all of the people would see the high priest and be impressed with his glory and with his beauty. They were impressive physically. They were impressive to all of the senses. They were impressive visually. so that when you looked at Aaron, you would see all of those different colors, that golden thread shimmering, some precious stones worked into those garments that were catching the sun. What a beautiful sight. The garments were impressive audibly. Remember the golden bells at the bottom of that blue robe so that every time Aaron walked, there would be that pleasing sound of golden bells ringing as Aaron went about his work. They were impressive to the touch. These were not thrown together in a moment. These were garments made of fine twined linen. The best material that they could find to make these garments. And wrought by Aholiab, a man from the tribe of Dan, who was particularly gifted by God to make garments. These were impressive to the touch. And they even would be impressive to the smell. They smelled good. Because as the high priest would offer the incense, that incense, that beautiful smoke of the incense would get all woven into those garments so that he smelled of myrrh and aloes, and we even sing of that in Psalm 45, all thy garments breathe of myrrh. Everything about these garments impressed God's people with the glory and the beauty of the high priest. But especially, The significance of these garments was not physical. All of that physical impressiveness was a picture of the spiritual impressiveness of the High Priest. Every garment signified something about the spiritual characteristics of Aaron. That white coat, for example, that hung down to his ankles signified the righteousness, the spotlessness, and purity. That's the foundation of everything else that this man did. That blue robe was an interesting garment because blue is the color of royalty, and a priest was not allowed to be a king in the Old Testament. But Aaron wore a blue robe that pointed ahead to a day when the high priest would also be royal, would also be a king. The ephod signified Aaron's ability to bear the people of God upon his shoulders. The mitre or the turban signified his submission to God as he went about his work. The crown with holiness to the Lord upon it signified his holiness as he labored on behalf of God's people. All of these garments were designed to impress the people with spiritual truths about Aaron, about that high priest. But ultimately, these garments were not about Aaron. and about the men after him who served as high priests. Ultimately, these garments point us to one high priest, to the high priest that is our Lord Jesus Christ, who as a high priest made a sacrifice that we commemorate this morning in the Lord's Supper. We know that these garments point to Jesus Christ because in Revelation 1, when John sees this vision of Jesus, Jesus is clad in that vision in some of these high priestly garments. He's clad in that white coat that goes down to his ankles and he's wearing upon his breast A golden girdle clad with that belt of the high priest. Jesus himself wears some of those garments from Revelation 1 indicating to us that these garments in Exodus 28 and Leviticus 8 were designed to teach us the glory of Christ. He is righteous. He is royal. He can bear God's people on his shoulders. He submits to God as he does his Father's business. He is holy. The glory and the beauty of the Lord Jesus Christ is before us this morning. Our great High Priest. But now we turn our attention, particularly this morning, to the fifth of those garments, that is, the breastplate of the high priest. Even though that was the fifth one put on, it's in some ways the most significant of them all, which is why in Exodus 28, verse 4, that garment is listed first. These are the garments you make, Moses, a breastplate, a breastplate, because in that breastplate there is a message of my love for my covenant people. And so we turn our attention this morning to the breastplate, and that's the theme of the sermon as well. In the first place, we consider that the breastplate was beautiful in appearance. In the second place, that it was beautiful in meaning. And in the third place, that it was beautiful in comfort. The breastplate, beautiful in appearance, beautiful in meaning, and beautiful in comfort. What was this breastplate? The breastplate was not a piece of armor. That's what we usually think of when we hear breastplate, the part of the armor that protects a soldier's chest from the attacks of the enemy. That's not the idea here. The breastplate was not armor, but it was the outermost garment of the high priest that would be worn on his chest. The breastplate was made of fine twined linen, the same thing that the ephod was and that the white coat was, that fine twined linen that in the arid country of Palestine would be breathable and cool for the high priest. The breastplate was made of many colors. It had blue in it, and scarlet, and purple. It even had golden thread woven throughout it, so that this was a very beautiful garment. The breastplate was 9 inches by 9 inches square, a span by a span, which is about 9 inches by 9 inches. Now that breastplate was originally made as 9 inches by 18 inches, and then it was folded up and doubled so that in the end it would be 9 inches by 9 inches. That was the size of the breastplate. Significant in the breastplate is the stones. Especially significant are the stones that God required to be placed there. Four rows of stones with three stones per row for a total of 12 stones set in golden clasps or golden settings within that breastplate. And upon each of those stones, a diamond, an amethyst, a ligure, a carbuncle, and all of the rest, in those stones were engraven the names of the 12 tribes of Israel. Which means that the high priest bore the people of Israel's names in two places on his garment. Six on his shoulder and six on his other shoulder. And then the second place were these 12 precious stones in the breastplate. One name of one tribe per stone. There's a question why the breastplate had to be doubled. That was the only garment that had to be doubled. One conjecture is that it had to be especially thick to bear the weight of those twelve precious stones. That's possible. Another conjecture is that the breastplate would serve as a pocket for the high priest because there's something else the high priest had to carry with him always called the Urim and the Thummim. Those mysterious words in the Bible, hard to know exactly what they signify, the Urim and the Thummim, which God would use to show his will to the people. When they had a question, they could ask God through the Urim and the Thummim somehow. Perhaps those were stones, a white stone and a black stone that they could kind of cast lots with to find out the answer of God so that they would be carried in that pouch or that pocket that was the breastplate Beyond those conjectures, though, we don't know exactly why it had to be doubled, but it did have to be doubled and was beautiful in its appearance. The breastplate then was attached to the Ifat, and that's the significance of all of that. description of golden chains and golden rings and blue lace and tie it here and tie it there. The idea is that the breastplate would be centered right over the heart of the high priest and would be fastened there to the ephod underneath so that the breastplate would never be removed from the heart of the high priest and would be centered there always. There were some rules that had to be followed with regard to the ephod or the breastplate rather. The breastplate had to be worn 364 days of the year by the high priest. Only one day the high priest would not wear the breastplate and that was the great day of atonement. On the great day of atonement, the high priest would only wear the white coat and the white mitre or turban. That was all. All of the colorful clothes he would leave behind as he went into the most holy place with the blood of the Lamb and sprinkled it seven times on the Ark of the Covenant. But all of the rest of the days, the high priest would put the rest of the garments on, including that breastplate. 364 days a year it would be worn. There was another rule concerning the breastplate, and that is it may never be loosed from the ephod. As we read in verse 28, that the breastplate be not loosed from the ephod. The breastplate had to remain attached. it could not be taken off as a separate garment and put on independently of the ephod, but tied to the ephod on that first day and then remain on the ephod. Even when Aaron undressed that night and took that ephod off, he would leave the breastplate attached to it as he laid the ephod aside. And that explains some things that we read later in the Bible. There were times when people wanted to know the will of God and so they would call for the ephod. And what they were after there was not the ephod so much, what they were after was the breastplate that was attached to the ephod that contained the urim and the thummim. Because by the urim and the thummim, they would discern the will of God. So when you read of David fleeing from Saul, calling for the ephod, then you understand that David is calling for the breastplate and the urim and the thummim. These were the rules regarding the breastplate. But then there was this rule, the most important rule of them all, that the breastplate had to stay centered on the high priest's chest. It may not be removed so that it was over his heart. Verse 29, and Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the holy place for a memorial before the Lord continually. This breastplate was for glory and for beauty. It was the most beautiful of all of the seven garments. It was the most costly, certainly, made with that golden thread, but also set with those twelve precious stones. None of the other garments equaled this one in costliness. It was also the most dazzling of all of the garments. Imagine what it would have been like to stand in those dusty streets of Palestine and see Aaron come walking down the street on a sunny day and the sun hits his chest and that breastplate and all of the million colors of those precious stones flash out. bedazzling and radiant. As the high priest would walk down the street, your eye would be drawn to that breastplate. It was the most radiant of all of the garments. For glory and for beauty, God said about these garments. And certainly the breastplate was for glory and for beauty. And the glory and the beauty of that breastplate points us not to Aaron, and not to the men who followed him, but points us to the Lord Jesus Christ who wears the real breastplate, not merely the earthly one that was a picture, but he has the real significance of the breastplate upon his heart. That takes us then to consider the meaning, the beautiful meaning of the breastplate. The meaning of the breastplate in the first place was that the high priest loved the people. That's the significance of the heart in verse 29. Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in unto the holy place for a memorial before the Lord continually. Aaron carried the nation of Israel on his heart The name of every tribe was represented there in the twelve stones, each tribe with his own stone. And whenever the people of God would see the high priest, there they were again upon his heart. The high priest loved the people of God. And that love of the high priest for the people was not, first of all, an emotional affection, although there certainly is emotions and affection involved in love. But that love of the high priest for the people was first of all a bond, a tie between the high priest and the people. They were tied to his heart. That's why God spends so many verses teaching us about golden chains and golden rings and blue lace and where to tie this and where to tie that. It was to emphasize to the people, you are tied to that high priest. He cannot take you off. Even if he would want to, which he doesn't, but even if he would want to, he cannot remove your name. I have tied you together to him. That's what love is at its essence. Love is especially that bond, that tie. Colossians 3 teaches us to put on charity, which is the bond of perfectness. Love is the bond of perfectness. And that was the love of the high priest for his people. It was a bond between him. They were attached to him and he was attached to them. And whatever Aaron's love for the people now, certainly the love of Jesus Christ is that bond and that tie that He makes between us and Himself in the covenant of grace. Our Lord loves His people. All of our names are represented there. We're tied to Him and cannot be discarded from Him. And the love of the high priest for the people in the second place, after being a bond, was that it was a sacrificial bond, a sacrificial love. The high priest went to work for the people. He put on the garments not just to strut around, he put on the garments to work, to make sacrifices, to pray for the people. And so also love for us is sacrificial. Our love gives time and energy, gives even our life, if need be, for the sake of the Beloved. And that's the love, ultimately, of the Lord Jesus Christ, a love that works. The Lord did not come into our flesh in order to strut around. He came humble. He came as the man of sorrows. He came to work and to labor, especially in the great labor of the cross. on our behalf. The love of the High Priest is demonstrated by the breastplate. And that is the love that Jehovah God has for His people in His heart from all eternity. This love did not begin when Aaron put on the breastplate. This love is from everlasting, as Psalm 103 says, to everlasting. This is the electing love of God from all eternity in which He chose His people. Not this, looking out to see which were the most precious of all the gems in the world, and finding there a Dan, and there an Ephraim, and over here a Benjamin, and deciding, I'm going to choose them for their beauty. But rather, looking upon the human race, He chose us in His own good pleasure. Nothing in us that attracted us to Himself. To press the illustration a little further, we were lumps of coal, we were filth, we were the castoffs and the Lord set his love upon us in his own good pleasure. And in that love made us shine, made us beautiful, made us a diamond and an amethyst and a carbuncle and all of the rest. It's the everlasting love of Jehovah. The love of Jehovah that decreed, I will send the Lord Jesus Christ for their salvation. The love of God that in the fullness of time actually sent His only begotten Son to take our flesh and die upon the cross. It was the love of God that raised Christ from the dead. The love of God that pours out the Spirit in our hearts and unites us to our Savior. The love of God is displayed in that garment of the High Priest. And the Lord Jesus Christ wears that garment. John 13, verse 1, which records Jesus beginning His steps to the cross. Now, before the Feast of the Passover, when Jesus knew that His hour was come, that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end. Do you see Him there, your High Priest and mine, in the Garden of Gethsemane, with the weight of God's wrath pressing out of Him bloody sweat? Do you see Him there? Look at His chest! Look at His heart! Your name is there, having loved you from eternity. He loved you and me to the end, even to the cross. What we have here in the Lord's Supper this morning is the demonstration of the love of God for his people in Jesus Christ, and the demonstration of the high priest's love, symbolized by that breastplate. The meaning of the breastplate is the love of the high priest for the people. In the second place, the meaning of the breastplate is that the high priest is not ashamed of his people. He's not ashamed to love his people. He doesn't love them secretly. He loves them openly. And that's the significance of Exodus 28, verse 29, when we read that Aaron shall bear the names of the children of Israel and the breastplate of judgment upon his heart. Yes, they were in his heart, absolutely. But the specific word used is upon his heart, on the outside. This is the outermost garment. This is the one that draws the eye, so that anybody coming past and seeing the high priest would immediately see those 12 stones and the name of the people on those 12 stones. The high priest wasn't ashamed. He didn't try to take some other garment and cover up that breastplate. He wore that breastplate upon his heart. And that is striking because there were plenty of reasons for the high priest to be ashamed of his people. What reasons might Aaron and the later high priest have to be ashamed of the people? Think about what had just happened prior to this. The whole nation of Israel, all of those names, except for Levi, all of those names on that breastplate, waiting for Moses and tiring of waiting for Moses, tiring of spiritual worship that they couldn't see and couldn't touch, said to Aaron, make us a representation of Jehovah. Make us a golden calf that we can dance around. The whole nation of Israel had shamed itself by their worship of another God in the pagan way that pagans worshipped other gods. There was reason for Aaron to be ashamed of all of them, so that he might say, God, must I wear their names today? Let me take that precious stone out, or that one. Or in the coming history, there would be Many reasons for the high priest to be ashamed of God's people. In the days of the judges, a roving band of men from Dan, walking through the land with no good intention in their heart, were seeking what land they might be able to steal from their brethren. And coming upon Micah, who had made himself an idol, they stole his idol and began to worship that idol. The high priest had reason to be ashamed of Dan. Thieves and robbers and idolaters. Lord, let me take out Dan's name today. I don't want to bear his name and be associated with him. Or later in the history of the judges, the Benjamites. Some men from the tribe of Benjamin were so filled with unholy lust, that when a stranger, a man, came through the town with his concubine and lodged in the house of a host for the night, the men of Benjamin came and demanded that the host give that man to them to satisfy their carnal desires. And when the host refused, they finally took the concubine of that visitor and gave him to those wicked men. And they abused her all night long until finally in the morning, with just enough strength left, she crawled to the threshold of the door and died there. The men of Benjamin did that. Members of the church did that. The high priest had a reason to be ashamed and to say, don't let me be associated with Benjamin today. And then there was Ephraim. Ephraim always picking a fight. Not in the sense of standing for the Word of God. Not in the sense of defending against the enemies of the cross of Christ and the truth of the Word. But in the sense of just picking a fight with their brethren. Why didn't you invite us to the battle? It's your fault. Even though God had told the other tribe to go to the battle on their own. The high priest had many reasons to be ashamed of the people of God. And what about you? And what about me? Are there any Dan's here this morning? Who are thieves and robbers? stealing homework answers, perhaps, and cheating on the tests? Or setting up false worship so that we come to the house of God and sing a whole psalter number and close the book and have no idea what we just sang, even though we took God's name on our lips many times in that song? Are there any Benjamins here this morning who are filled with carnal lust? and who cannot be satisfied with the means that God has given for the satisfaction of the appetites of the flesh, but who seek illicit and sinful ways of satisfying the carnal lusts of the flesh. Are there any Ephraims here who pick fights and who think evil thoughts of their neighbor, though the neighbor has not done anything to provoke those thoughts? The High Priest, the Lord Jesus Christ, has reason to be ashamed of you and to be ashamed of me. But you want to know what the High Priest thinks of you? This is what he says to you, Dans. You're an amethyst. This is what he says to you, Benjamins. You're a diamond. And to you, Ephraims, you're a carbuncle. You're beautiful to me. You're radiant to me. You're precious stones to me, and I wear you upon my heart. I'm not ashamed of you, because the reason you're here is my Father's love and my cross. which we commemorate this morning in the Lord's Supper. I'm not ashamed of you. Hebrews 2 tells us that explicitly. He is not ashamed to call the likes of us brethren. He bears us upon his heart. What a high priest, what a savior we have. And that brings us great comfort, enormous consolation, Breastplate is beautiful in comfort. Verse 29 of Exodus 28 tells us that the reason Aaron had to bear these names upon his heart is for one specific purpose, and that was to go into the Lord's presence. he would wear the names of the people of God upon his breast, not first of all to tell everybody else in the world, I'm not ashamed of them, but when he went before the Lord so that the Lord would know the high priest was not ashamed of them. That's the end of verse 29. When he goeth in unto the holy place for a memorial before the Lord continually. And the idea is not this, that God needed a reminder, oh yeah, I love the people. Oh, I don't want to love the people, but oh yeah, I guess I love the people. God didn't need a reminder from the high priest that He loved the people. God always loved the people. God's love sent the high priest to the people, sent Jesus Christ for our salvation. And God today needs no reminder that He loves you and loves me. His mercies are everlasting. But the idea was this, the people needed that reminder that the high priest was not ashamed of them when he went before the Lord. The people had to see him with that breastplate, radiant, reflecting the sun, go into the presence of God Himself, and by that the people would know Jehovah loves us, and our Mediator loves us, and is not ashamed of us, and when he goes in there, he will not come out with destruction for us. but He will come out with salvation for us. for a memorial before the Lord continually. Still today, the Lord Jesus Christ wears that breastplate, not that physical nine-inch square garment now, but the reality of that breastplate. In heaven, He loves us and is not ashamed of us and gave His blood for us so that when you and I fold our hands and close our eyes and go into the presence of God, there's Jesus for a memorial before the Lord continually. And we may be sure that our prayers will be heard and answered, not for our sakes, but for Jesus' sake, the great high priest. What beauty, what glory belongs to the Lord Jesus Christ. And now behold, your savior, wearing his breastplate, come to the table. eat and drink and be confident of your salvation in him. Amen. Our Father which art in heaven, we thank thee for thy word to us this morning. Will thou bless it to our hearts that we may be encouraged and assured of thy love displayed in the cross of our Lord Jesus Christ. Nourish us by the supper, bless us by thy word, and hear our prayer for Jesus' sake. Amen. Before we read the form, the consistory announces that the following have been given permission to partake of the Lord's Supper with us this morning. Brent and Michelle Kuyper and Todd and Vonda Kapthein, who are all members of Providence PRC but are making efforts to become members of Byron Center, and then also Grant Lenting, a member of our Crete Protestant Reformed Church. We welcome these to the supper. Let's turn now to the form for the administration of the Lord's Supper on page 91 in the back of the Psalters. Beloved in the Lord Jesus Christ, attend to the words of the institution of the Holy Supper of our Lord Jesus Christ as they are delivered by the Holy Apostle Paul in 1 Corinthians 11, verses 23 through 29. 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 break 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 he took the cup when he had supped, saying, This cup is the New Testament in my blood. This do ye as oft as ye drink it in remembrance of me. For as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come. Wherefore, whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself, not discerning the Lord's body. That we may now celebrate the supper of the Lord to our comfort. It is above all things necessary, first, rightly to examine ourselves, and secondly, to direct it to that end for which Christ hath ordained and instituted the same, namely, to his remembrance. And now we skip over the part that we read last week on examination and go to the second column on page 92. Let us now also consider to what end the Lord hath instituted his supper, namely, that we do it in remembrance of him. Now after this manner are we to remember him by it. First, that we are confidently persuaded in our hearts that our Lord Jesus Christ, according to the promises made to our forefathers in the Old Testament, was sent of the Father into the world. that He assumed our flesh and blood, that He bore for us the wrath of God, under which we should have perished everlastingly from the beginning of His incarnation to the end of His life upon earth, and that He hath fulfilled for us all obedience to the divine law and righteousness, especially when the weight of our sins and the wrath of God pressed out of Him the bloody sweat in the garden, where He was bound that we might be freed from our sins. that he afterwards suffered innumerable reproaches, that we might never be confounded, that he was innocently condemned to death, that we might be acquitted at the judgment seat of God. Yea, that he suffered his blessed body to be nailed on the cross, that he might fix thereon the handwriting of our sins, and hath also taken upon himself the curse due to us, that he might fill us with his blessings. and hath humbled himself unto the deepest reproach and pains of hell, both in body and soul, on the tree of the cross, when he cried out with a loud voice, My God, my God, why hast thou forsaken me, that we might be accepted of God, and never be forsaken of him? And finally, confirmed with his death and shedding of his blood, the new and eternal testament, that covenant of grace and reconciliation when he said, it is finished. Secondly, and that we might firmly believe that we belong to this covenant of grace, the Lord Jesus Christ in his last supper took bread. And when he had given thanks, he break it and gave it to his disciples and said, take, eat, this is my body which is broken for you, this do in remembrance of me. In like manner also after supper he took the cup, gave thanks and said, drink ye all of it. This cup is the New Testament in my blood, which is shed for you and for many for the remission of sins. This do ye as often as ye drink it in remembrance of me. That is, as often as ye eat of this bread and drink of this cup, you shall thereby, as by a sure remembrance and pledge, be admonished and assured of this my hearty love and faithfulness towards you. that whereas you should otherwise have suffered eternal death, I have given my body to the death of the cross and shed my blood for you. And as certainly feed and nourish your hungry and thirsty souls with my crucified body and shed blood to everlasting life, as this bread is broken before your eyes and this cup is given to you, and you eat and drink the same with your mouth in remembrance of me. From this institution of the Holy Supper of our Lord Jesus Christ, we see that he directs our faith and trust to his perfect sacrifice, once offered on the cross, as to the only ground and foundation of our salvation. wherein he has become to our hungry and thirsty souls the true meat and drink of life eternal. For by his death he hath taken away the cause of our eternal death and misery, namely sin, and obtained for us the quickening spirit. that we by the same who dwelleth in Christ as in the head and in us as his members might have true communion with him and be made partakers of all his blessings, of life eternal, righteousness, and glory. Besides, that we by this same spirit may also be united as members of one body in true brotherly love, as the holy apostle Seth, for we, being many, are one bread and one body, for we are all partakers of that one bread. For as out of many grains one meal is ground and one bread baked, and out of many berries being pressed together, one wine floweth and mixeth itself together, so shall we all, who by a true faith are engrafted into Christ, be altogether one body, through brotherly love, for Christ's sake, our beloved Savior, who has so exceedingly loved us, and not only show this in word, but also in very deed towards one another. Here to assist us, the Almighty God and Father of our Lord Jesus Christ, through His Holy Spirit. Amen. That we may obtain all this, let us humble ourselves before God and with true faith implore His grace. O most merciful God and Father, we beseech Thee that Thou wilt be pleased in this supper in which we celebrate the glorious remembrance of the bitter death of Thy beloved Son, Jesus Christ, to work in our hearts through the Holy Spirit that we may daily more and more with true confidence give ourselves up unto Thy Son, Jesus Christ, that our afflicted and contrite hearts, through the power of the Holy Ghost, may be fed and comforted with his true body and blood. Yea, with him, true God and man, that only heavenly bread, and that we may no longer live in our sins, but he in us, and we in him, and thus truly be made partakers of the new and everlasting covenant of grace. that we may not doubt, but thou wilt forever be our gracious Father, never more imputing our sins unto us, and providing us with all things necessary, as well for the body as the soul, as thy beloved children and heirs, grant us also thy grace, that we may take up our cross cheerfully, deny ourselves, confess our Savior, and in all tribulations, with uplifted heads, expect our Lord Jesus Christ from heaven. where he will make our mortal bodies like unto his most glorious body, and take us unto him in eternity. Our Father which art in heaven, hallowed be thy name. Thy kingdom come, thy will be done in earth as it is in heaven. Give us this day our daily bread, and forgive us our debts as we forgive our debtors. And lead us not into temptation, but deliver us from evil. for thine is the kingdom and the power and the glory forever. Strengthen us also by this holy supper in the Catholic undoubted Christian faith, whereof we make confession with our hearts, saying, I believe in God the Father Almighty, maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, he descended into hell. The third day he rose again from the dead. He ascended into heaven and sitteth at the right hand of God the Father Almighty. From thence he shall come to judge the living and the dead. I believe in the Holy Spirit. I believe in Holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen. While the table is being prepared, let us sing Psalter number 362. 362 just stands alone. The first stanza only of 362. We are the champions! that we may now be fed with the true heavenly bread, Christ Jesus, let us not cleave with our hearts unto the external bread and wine, but lift them up on high in heaven, where Christ Jesus is our advocate at the right hand of his heavenly Father, whither all the articles of our faith lead us. Not doubting, but we shall as certainly be fed and refreshed in our souls through the working of the Holy Ghost, with his body and blood, as we receive the holy bread and wine in remembrance of him. The bread which we break is the communion of the body of Christ. John 13. Now, before the feast of the Passover, when Jesus knew that his hour was come, that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him, Jesus, knowing that the Father had given all things into his hands, and that he was come from God and went to God, he riseth from supper, and laid aside his garments, and took a towel, and girded himself. And he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. Then cometh he to Simon Peter, and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, what I do thou knowest not now, but thou shalt know hereafter. Peter saith unto him, thou shalt never wash my feet. Jesus answered him, if I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, he that is washed needeth not, save to wash his feet, but is clean everywit, and ye are clean, but not all. For he knew who should betray him, therefore said he, ye are not all clean. So after he had washed their feet and had taken his garments and was set down again, he said unto them, know ye what I have done to you? Ye call me master and lord, and ye say, well, for so I am. If I then your Lord and Master have washed your feet, ye also ought to wash one another's feet. For I have given you an example that ye should do as I have done to you. Verily, verily, I say unto you, the servant is not greater than his Lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them. As we partake of the bread, let us remember the words of our Lord who said, take, eat. This is my body which is broken for you. This do in remembrance of me. The cup of blessing which we bless is the communion of the blood of Christ. Amen. Yeah. Om. Om. Amen. Amen. Thank you. As we partake of the wine, let us remember the words of our Lord, who said, drink ye all of it, for this is my blood of the New Testament, which is shed for many for the remission of sins. Beloved in the Lord, since the Lord hath now fed our souls at this table, let us therefore jointly praise his holy name with thanksgiving, and everyone say in his heart thus, bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits, who forgiveth all thine iniquities, who healeth all thy diseases, who redeemeth thy life from destruction, who crowneth thee with lovingkindness and tender mercies. The Lord is merciful and gracious, slow to anger and plenteous in mercy. He hath not dealt with us after our sins, nor rewarded us according to our iniquities. For as the heaven is high above the earth, so great is his mercy towards them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us. Like as a father pitieth his children, so the Lord pitieth them that fear him, who hath not spared his own son, but delivered him up for us all, and given us all things with him. Therefore God commendeth therewith his love towards us, in that while we were yet sinners, Christ died for us. Much more than being now justified in his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more being reconciled, we shall be saved by His life. Therefore shall my mouth and heart show forth the praise of the Lord from this time forth forevermore. Let us give thanks to God in prayer. O Almighty, Merciful God and Father, we render Thee most humble and hearty thanks, that Thou hast, to Thy infinite mercy, given us Thy only begotten Son for a mediator and a sacrifice for our sins, and to be our meat and drink unto life eternal, and that Thou givest us lively faith, whereby we are made partakers of such great benefits. Thou hast also been pleased that Thy beloved Son, Jesus Christ, should institute and ordain His Holy Supper for the confirmation of the same. Grant, we beseech Thee, O faithful God and Father, that through the operation of Thy Holy Spirit, the commemoration of the death of our Lord Jesus Christ may tend to the daily increase of our faith and saving fellowship with Him through Jesus Christ, Thy Son, in whose name we conclude our prayers, saying, Our Father, which art in heaven, hallowed be thy name. Thy kingdom come, thy will be done in earth as it is in heaven. Give us this day our daily bread, and forgive us our debts as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory forever. Amen. The thank offering will now be received for benevolence. Come on. I'm sorry. Salto number 283. 283 will sing only stanza one, stanza one of 283. Oh no! The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.