Division m? Section Digitized by the Internet Archive in 2019 with funding from Princeton Theological Seminary Library https://archive.org/details/handbookofsalvatOOunse A s/C HANDBOOK OF SALVATION ARMY DOCTRINE PREPARED UNDER THE PERSONAL SUPERVISION AND ISSUED BY AUTHORITY OF The General THE SALVATION ARMY SUPPLIES AND PURCHASING DEPARTMENT 120-130 West Fourteenth Street NEW YORK 1923 The Salvation Army Press, New York City HANDBOOK OF SALVATION ARMY DOCTRINE CONTENTS PAGE Chapter I. — The Doctrines of The Salvation Army . 1 Chapter II. — The Bible . 3 Section 1. Description of the Bible . . 3 “ 2. The Need for the Bible ... 5 “ 3. The Revelation given by the Bible 7 “ 4. Some Outstanding Features of the Bible ...... 10 5. The Inspiration of the Bible . . 14 • Chapter III. — God . 23 Section 1. The Existence of God . . .23 “ 2. The Being and Attributes of God . 26 “ 3. The Unity and Trinity of God . 30 Chapter IV. — Jesus Christ . 34 Section 1. His Twofold Nature . . .34 2. His Divinity . . . . .36 3. His Humanity . . . .39 4. His Names and Titles . . .41 Chapter V. — Man . 44 Section 1. The Nature of Man . . .44 2. The Origin of Man . . .46 3. The Fall of Man . . . .50 4. The Sinfulness of Man . . .52 CONTENTS PAGE Chapter VI — -Redemption .... 61 Section 1.- —The Nature of Redemption . 61 “ 2. The Extent of the Atonement 72 " 3. The Harmony of Redemption and Free-Will .... 75 Chapter VII- —The Holy Spirit . 81 Section 1. His Nature .... 81 “ 2. His Work .... 83 Chapter VIII — Salvation .... 90 Section 1. Introductory .... 90 “ 2. The Conditions of Salvation . 92 “ 3. The Benefits Included in Salvation 99 “ 4. Assurance of Salvation . 106 “ 5. The Heathen and Salvation . 108 Chapter IX — -The Spiritual Life 110 Section 1. Development of Religion 110 “ 2. Backsliding .... 116 Chapter X. — Entire Sanctification . 122 Section 1. Its Nature .... 122 “ 2. Its Possibility 130 “ 3. Its Attainment 136 " 4. Its Results .... 144 Chapter XI.— -Last Things .... 147 Section 1. Death and After . 147 “ 2. The Return of Jesus Christ . 150 “ 3. Resurrection .... 153 “ 4. Judgment .... 156 “ 5. Hell . 160 “ 6. Heaven .... 164 Appendix — Ceremonials .... 168 Baptism . 169 The Lord’s Supper, or Communion 173 Index 177 GENERAL ORDER This volume has been prepared under my personal guid¬ ance and supervision. It contains a statement of the principal Doctrines of The Salvation Army. These Doctrines are to be taught in connection with all Salvation Army Officers’ Training Operations, both preparatory and institutional. It is required of Officers of all ranks that their teach¬ ing, in public and in private, shall conform to our Doc¬ trines as herein set forth. Bramwell Booth, General. International Headquarters, London. November , 1922. V HANDBOOK OF Salvation Army Doctrine CHAPTER I THE DOCTRINES OF THE SALVATION ARMY The following are the principal Doctrines held and taught by The Salvation Army, as set forth in the Foun¬ dation Deed, enrolled in the Chancery Division of the High Court of Justice, England, on the 13th of August, 1878, and embodied in all enactments and settlements throughout the world under which its property is held : — 1. We believe that the Scriptures of the Old and New Testaments were given by the inspiration of God, and that they only constitute the Divine rule of Christian faith and practice. 2. We believe that there is only one God, who is infinitely perfect, the Creator, Preserver and Governor of all things. 3. We believe that there are Three Persons in the Godhead — the Father, the Son and the Holy Ghost — un¬ divided in essence, co-equal in power and glory, and the only proper object of religious worship. 4. We believe that in the person of Jesus Christ the Divine and human natures are united, so that He is truly and properly God, and truly and properly man. 5. We believe that our first parents were created in a state of innocence, but by their disobedience they lost their purity and happiness ; and that, in consequence of their fall, all men have become sinners, totally depraved, and as such are justly exposed to the wrath of God. 6. We believe that the Lord Jesus Christ has, by His suffering and death, made an atonement for the whole world, so that whosoever will may be saved. 7. We believe that repentance towards God, faith in our Lord Jesus Christ, and regeneration J>y the Holy Spirit are necessary to Salvation. HANDBOOK OF DOCTRINE [chap. I 8. We believe that we are justified by grace, through faith in our Lord Jesus Christ, and he that believeth hath the witness in himself. 9. We believe that the Scriptures teach that not only does continuance in the favor of God depend upon continued faith in, and obedience to, Christ, but that it is possible for those who have been truly converted to fall away and be eternally lost. 10. We believe that it is the privilege of all believ¬ ers to be “wholly sanctified,” and that “the whole spirit, and soul, and body” may be “preserved blameless unto the coming of our Lord Jesus Christ.” That is to say, we believe that after conversion there remain in the heart of the believer inclinations to evil, or roots of bitterness, which, unless overpowered by Divine grace, produce actual sin; but that these evil tendencies can be entirely taken away by the Spirit of God, and the whole heart, thus cleansed from everything contrary to the will of God, or entirely sanctified, will then produce the fruit of the Spirit only. And we believe that persons thus entirely sanctified may, by the power of God, be kept unblamable and unreprovable before Him. 11. We believe in the immortality of the soul; in the resurrection of the body ; in the general judgment at the end of the world ; in the eternal happiness of the righteous ; and in the everlasting punishment of the wicked. CHAPTER II THE BIBLE Sec. I. — Description of the Bible. II. — The Need for the Bible. III. — T h e Revela¬ tion given BY the Bible. Sec. IV. — S o m e Out¬ standing Features of the Bible. V. — The Inspira¬ tion of the Bible. “We believe that the Scriptures of the Old and New Testaments were given by the inspiration of God, and that they only constitute the Divine rule of Christian faith and practice.” Section I. — DESCRIPTION OF THE BIBLE 1. The Bible is the book upon which The Salvation Army bases both its faith (what it believes) and its practice (what it does). 2. The Name of this Book — “Bible” — means “book” or “books.” By speaking of it as “The Bible,” we mean that it is the book, or the book of books — there is no other like it. The Bible is also called “Scripture,” “The Scriptures,” “The Holy Scriptures.” “Scripture” means “writing,” the Bible being God’s written message to mankind. 3. The Bible consists of the Old Testament, which deals with time and events previous to the coming of Jesus Christ, and the New Testament, which tells about Jesus Christ, His earliest followers, and their teach¬ ing. The Old Testament contains 39 separate books, and the New Testament 27, making 66 in all. The division of the Bible into chapters and verses was introduced in comparatively recent times, for the con¬ venience of readers. 4. The Bible is both a Book and a Collection of Books. It has been called “A Divine* Library.” Its sixty-six books were written during a period of between 1,500 and 1,600 years. It embraces almost every * “Divine” means belonging to or proceeding from God. 4 HANDBOOK OF DOCTRINE [chap. II form of literature — law, history, parable, poetry, prophecy, proverb, biography, letters. Its authors, about forty in number, include warriors and statesmen, kings and peas¬ ants, prophets and priests, fishermen and herdsmen. Yet, in spite of the many differences of its separate books, the Bible manifests a marvellous unity (oneness) of spirit, purpose and plan, which makes its readers feel that it is a single harmonious whole. Its several parts fit in with and are necessary to each other ; they all teach the same great truths. The Bible has a beginning, a middle, and an end; it is incomplete if any part is omitted. Its central theme is Jesus Christ; the Old Testament pre¬ pares for Him, the New Testament shows how He ful¬ filled and exceeded Old Testament expectations. This unity of the Bible , in spite of its diversity (dif¬ ferences), points to the fact that one all-controlling Mind must have directed its various human authors. 5. The Subjects with which the Bible deals are the most important and solemn that can occupy the mind of man — those which present to him his deepest prob¬ lems. The Bible teaches man what he is, whence he came, whither he goes. It tells him of God, his Maker and the Author of all things, and of God’s will con¬ cerning himself. It makes known to him the way of de¬ liverance from sin. It opens to him the world to come, revealing the final destinies of the good and the bad. 6. The Old Testament was originally written (mostly) in Hebrew, and the New Testament in Greek. But the Bible has now been translated into at least 550 different languages; in fact, there are com¬ paratively few people in the world who cannot obtain a copy in their own tongue. It is the most widely read and most influential book in existence. 7. The Reason for the Far-reaching Influence of the Bible is to be found in the fact that it is divine; that is, the Bible contains a revelation from God (see Section III) and is inspired by God (see Section V of this Chapter). THE BIBLE 5 Section II. — THE NEED FOR THE BIBLE 1. All who believe in the True and Living God WOULD NATURALLY EXPECT HlM, IN SOME WAY, TO RE¬ VEAL or make Himself known to Man, for two1 REASONS : — (a) In order that God , as the loving Father of all, might have the affection and worship of creatures made- in His own image. (b) In order that Man might understand and fulfil God’s purpose concerning himself, and also satisfy his own inward desire to worship a Superior Being. 2. “Revelation" signifies making known what would otherwise be hidden, also that which is made known. Literally, revelation is “ unveiling ” — either the act of unveiling or the result of it; just as the word “creation" is applied to the act of creating, or to what has resulted from the act of creating — that is, the universe. Divine Revelation is the making known, by God, of truth concerning Himself and His will for mankind, also the truth thus made known. 3. Divine Revelation is of two kinds: (a) General or Natural Revelation; (b) Special or Supernatural Reve¬ lation. (a) General or Natural Revelation is that knowledge of God and divine things which all may obtain by observ¬ ing and reflecting on the ordinary works of God. Just as considerable knowledge of a man, say an artist or builder, can be gained by examining his work, so considerable knowledge of God can be gained by studying His work. Thus : — i. The work of God around us — nature (the world and the universe), with all its marvels — teaches some¬ thing of the wisdom and power of God. ii. The work of God within ourselves — our sense of dependence and our conscience — suggests a great Lawgiver to whom we are accountable. (b) Special or Supernatural Revelation is that knowl¬ edge of divine truth which is given directly by God to 6 HANDBOOK OF DOCTRINE [chap, ii man, and which man could not otherwise have discovered. The Bible is the record of this Revelation. 4. Natural Revelation is given to all, and men are responsible for the measure of light thus bestowed upon them. This is taught by the Bible, which shows that : — (a) God speaks to man in Nature. “The heavens declare the glory of God; and the firma¬ ment showeth His handiwork. Day onto day uttereth speech, and night unto night showeth knowledge” (Psalm xix. 1, 2). “That which may be known of God is manifest in them. . . . For the invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and divinity; that they may be without excuse” (Romans i. 19. 20, R.V.). (b) God speaks to man through Conscience. “Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another” (Romans ii. 15). 5. But Natural Revelation alone is insufficient, for — (a) Natural Revelation provides only very limited knowledge of God, showing little, for example, of His holiness, love, mercy, Fatherhood, or of His purposes for man’s future. (b) Natural Revelation sheds no light on man’s great¬ est need — a way of deliverance from sin. (c) Natural Revelation is general only. That is, it makes known, for example, God’s goodness to all in pro¬ viding rain, sunshine, and other benefits, but not of His care for each. Thus it fails to satisfy the craving of the human heart for the personal friendship of God and for individual communion with Him. (d) Natural Revelation has failed, throughout the ages, to lead any race or people to a high and holy conception of God, such as is given in the Bible. The only religions < which teach one Living God (Monotheism) are the Chris¬ tian, the Jewish and the Mohammedan. Of these the Christian and the Jewish religions are founded on the Bible, while Mohammedanism derives much of its original teaching from Bible sources. History shows that races and individuals possessing natural revelation only, have THE BIBLE 7 occasionally developed certain true ideas of God, but they have never discovered enough to free themselves from the darkness of heathenism. 6. Hence, Special or Supernatural Revelation (as recorded in the Bible) is needed. This the Bible itself points out. “Canst thou by searching find out God?” (Job xi. 7). “For who hath known the mind of the Lord?” (Romans xi. 34). “The world by wisdom knew not God” (1 Corinthians i. 21). “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” (Matthew xi. 27). Section III.— THE REVELATION GIVEN BY THE BIBLE 1. God's Special or Supernatural Revelation to MAN WAS GIVEN THROUGH CHOSEN AND PREPARED AGENTS.* In early times Abraham and the people of Israel were selected to receive and record divine truth on behalf of mankind. For this purpose they were separated and taught by God Himself. Those specially fitted among them, such as Moses and the Prophets, were favored with striking manifestations of God and with direct messages from Him. Through this Chosen Nation, too, God sent into the world His Son, Jesus Christ, whose special reve¬ lation was recorded by His Apostles and others of His early followers. We see, therefore, that God gave His special revela¬ tion to the world through human instrumentality, just as, to-day, He usually saves, or otherwise helps men, through their fellows. 2. The Bible is the Written Record of God's Special Revelation — His means of preserving that revelation for mankind in permanent and authoritative form. The Bible contains, however, besides direct revelation from God, truth made known through human experi¬ ence, such as history, records of personal life, genealo¬ gies. All these were needful to a full understanding of •An “agent” is one who acts — usually for another. 8 HANDBOOK OF DOCTRINE [CHAP. II the revelation given, and were included under the direc¬ tion of the Holy Spirit (see Section V of this Chapter). Thus, not only those parts of the Bible which record God’s particular manifestations of Himself and His messages to man, but also the book, taken as a whole, makes known to us the mind and will of God. Hence the Bible contains divine revelation, and is also itself a divine revelation to mankind. 3. The Bible is a Divine Revelation in that it makes known to us truth concerning God; that is: — (a) The Bible makes known God’s dealings with man . The national and personal histories recorded reveal to us the acts of God, showing how, through long ages, God overruled all events for the fulfilment of His pur¬ poses, and how He gradually made known to men His nature and His wishes. Further, God’s dealings with people in Bible times teach us how He feels and acts towards those in similar circumstances to-day. (b) The Bible makes known God’s messages to man. Through Prophets, Apostles, and others, God spoke to the people of former times, and, in many cases, His actual words have been recorded. In so far as such messages concern men generally they are intended for all as well as for those to whom they were originally sent. (c) Most important of all, the Bible makes known Jesus Christ, the Son of God. In Him God’s fullest reve¬ lation is given. The account of His life, teaching, death, resurrection, ascension, and of the work of His early followers, reveals to us God’s character, thoughts and purposes. (d) The Bible makes known man’s experiences of God. The prayers, testimonies, and other records of the soul-life of Bible characters (in the Psalms, for example) teach us what God was to His old-time saints, and com sequently what He can be to us. 4. The Divine Revelation contained in the Bible is Progressive; that is, it was given gradually, as men were able to receive it. A wise parent or teacher does not present all knowl¬ edge to a child at once. One thing is taught at a time^ THE BIBLE 9 and the easiest first. Then as the child develops, more difficult lessons are introduced gradually. And this is how God has taught mankind. Evidence of Progress in Revelation is Abundant. (a) The Bible itself says that God made His revela¬ tion a little at a time. “God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in His Son" (Hebrews i. 1, 2, R. V.). (b) Religious ideas are seen to have been unfolded slowly. The idea of God, for example, becomes, as time goes on, larger, nobler, grander. Every succeeding prophet is enabled to perceive, and so to emphasize some aspect of God’s nature ; Isaiah, His holiness ; Amos, His righteous judgments; Hosea, His forgiving mercy. Finally, Jesus Christ reveals His Fatherhood, and holy, sacrificial love. (c) A gradual advance is to be observed in men's un¬ derstanding of God's holy standard for human conduct. Yet at its lowest the morality of Israel was always in advance of that of neighboring nations. (d) Jesus Christ declared that the religious and moral * teaching of the Old Testament found its highest develop¬ ment in Himself, and that the lower requirements of the law of Moses were included and fulfilled in the higher and more spiritual requirements of His teaching. “Think not that I am come to destroy the law, or the prophets : I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew v. 17, 18). “Ye have heard that it was said by them of old time . . . but I say unto you,” etc., He declares repeatedly in the same Chapter (Matthew v. 21, 22; 27, 28; 33, 34; 38. 39). (e) Jesus Christ promised still further light to His Apostles . “I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when He, the Spirit of truth, is come, He will guide you into all truth . . . and He will show you things to come” (John xvi. 12, 13). (f) The fulfilment of many early promises, types and predictions is recorded in later Books. Thus, the promises given to the patriarchsf are seen to have been fulfilled — • “Moral” means having to do with right and wrong. t The “patriarchs” were the forefathers of the Israelites, namely, Abraham, Isaac, Jacob, and Jacob’s twelve sons. 10 HANDBOOK OF DOCTRINE [chap. II some in the time of Moses, some during following cen¬ turies, and some in Jesus Christ. The sacrifices of Taber¬ nacle and Temple foreshadow the Sacrifice of Calvary. The teaching of the prophets points forward to and finds its fulfilment in the Messiah (Saviour) and His Kingdom. 5. God's Supernatural Revelation was given in Different Ways, including dreams, visions, visits of the Angel of Jehovah, special providences and miracles. One of the highest forms of Old Testament revelation was prophecy, and the highest revelation of all is Jesus Christ. Section IV.— SOME OUTSTANDING FEATURES OF THE BIBLE (PROPHECY— MIRACLES— JESUS CHRIST) 1. Prophecy is one of the highest forms of Bible Revelation. ( a ) Prophecy, in its wider and general meaning, is the telling forth, by God’s servants, of what He has revealed to them, whether this relates to past, present, or future. But the word “prophecy” is also used in the narrower sense of prediction or foretelling the future. (h) A prophet is one who speaks of God to men. Again and again we read: “The word of the Lord came’’ — to one and another. In no religion can we find a class of people corresponding to the prophets of the Bible. (c) Prediction was usually included in the prophet’s message, and the fulfilled prophecies of the Bible consti¬ tute one convincing proof of its divine origin. Prophecies concerning the future of individuals, cities and nations, uttered by the prophets, in many cases hun¬ dreds of years before the events came to pass, have been marvellously and precisely fulfilled. For example : — i. The whole history of the Jews has been one long fulfilment of the prophecies uttered by Moses (Deuteronomy xxviii.) and others. THE BIBLE 11 ii. Nineveh, once the proud capital of mighty Assyria, was destroyed exactly as the prophet Nahum predicted, and, for more than 2,000 years, has been a “desolation,” as foretold by Zephaniah (chapter ii. 12-15). iii. The downfall of Babylon was foretold by Isaiah (chaps, xiii. and xiv.), and later by Jeremiah. At that time it was the greatest city of the most powerful nation in the world, and had conquered every other then-known people. “Babylon shall become heaps, a dwelling place for dragons, an astonishment and a hissing, without an inhabi¬ tant” (Jeremiah li. 37) — all of which has long ago been literally fulfilled. iv. Prophecies concerning the Messiah — His coming, the nature of His Kingdom, His redeeming work for the world, and its treatment of Him, were all fulfilled to the letter in Jesus of Nazareth. 2. Miracles are inseparably connected with the Revelation of the Bible. (a) A Miracle may be described as an intervention by God in what men have learned to look upon as the estab¬ lished course of nature. (b) The possibility of miracles cannot but be admitted by those who believe in the living God. The Upholder and Director of all things can surely vary His usual way of working, causing events to take place in accordance with some principle unknown to man, if a wise and im¬ portant end is to be attained thereby. (c) Miracles are to be expected as the credentials (proofs of authority) of the agents through whom God gave His special revelations. The miracles of the Bible were wrought only for the high and holy purpose of ad¬ vancing God's Kingdom, and comparatively few are recorded. (d) Bible revelation is itself a miracle. And miracles are, throughout, so interwoven with the revelation that they seem to be part and parcel of it — particularly in connection with the Saviour. 12 HANDBOOK OF DOCTRINE [chap. II ( e ) Although each Bible miracle cannot be separately verified, the more important are capable of proof which fully satisfies unprejudiced minds. Take, for example, the evidences for the Resurrection of Jesus Christ, which the enemies of the Bible, in spite of determined efforts, have never been able to disprove. i. The news of the Resurrection spread at once, in the very city where Christ had been killed, and His enemies, all still living, would, if they could, gladly have proved the story false. ii. Christ's enemies tried to stop the news from spread¬ ing — first, by a report that His disciples had stolen His body, and later by persecuting and killing the witnesses to the Resurrection. iii. If Christ had not risen His body could and would have been found. All admit that the tomb was empty. Both the Jewish and Roman authorities, had they really believed Christ’s disciples had hidden the body — as was said by some — would have arrested them, examined them by torture, and forced them to give it up, afterwards show¬ ing it to the people, and so for ever putting an end to the preaching of the Resurrection. iv. Christ's Resurrection was one means of the found¬ ing and spread of Christianity. The disciples were entirely changed after seeing their risen Lord. They boldly preached Him in Jerusalem, the very stronghold of their enemies, which would have been impossible had they stolen His body. Their first 3,000 converts, as well as the vast and ever-increasing numbers since won, could never have been led to believe in, to trust, to follow, and in many cases to die for Jesus, had He proved His own words false by not ris¬ ing again, as He said He would. v. Christ's Resurrection was the beginning of the Christian Sabbath as an institution. Until then the Jews’ sacred day had been the seventh of the THE BIBLE 13 week — our Saturday — but afterwards the Chris¬ tians observed the first day of the week — our Sunday. This is the origin of the expression “the Lord’s Day.” vi. The Jewish historian, Josephus, who lived at the time of the Apostles, and who never became a Christian, mentioned the Resurrection of Jesus. In connection with his story of Pontius Pilate, he wrote : — “Now there was about this time Jesus, a wise man, if it be lawful to call Him a man, for He was a doer of won¬ derful works — a teacher of such men as receive the truth with pleasure. “He drew over to Him both many of the Jews and many of the Gentiles. He was Christ; and when Pilate at the suggestion of the principal men amongst us had con¬ demned Him to the cross, those that loved Him at the first did not forsake Him, for He appeared to them aUve again the third day, as the divine prophets had foretold these and ten thousand other wonderful things con¬ cerning Him; and the tribe of Christians so named from Him are not extinct at this day.” (f) It is clear, therefore, that miracles are closely associated with the Saviour and with God’s revelation to mankind. 3. Jesus Christ is God’s Supreme Revelation to MAN. “Jesus saith unto him, I am the way, the truth, and the life : no man cometh unto the Father, but by Me” (John xiv. 6). “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath de¬ clared Him” (John i. 18). “God, having of old time spoken unto the fathers in the prophets, by divers portions and in divers manners, hath at the end of these days spoken to us in His Son” (He¬ brews i. 1, 2, K.V.). (a) Jesus Christ is the central figure of the Bible, the One towards whom previous revelation pointed, the One from whom springs all that follows. (b) The most striking feature of Jesus Christ, as He is presented to us in the Gospels, is His perfect Oneness with God, and consequent sinlessness. This makes Him infinitely superior to any others through whom divine revelations were given. (c) Jesus Chris f s revelation dealt chiefly with the Kingdom of God, or the reign of God in human hearts and lives. 14 HANDBOOK OF DOCTRINE [CHAP. II (d) His revelation was given by means of what He was (His character), what He said (His teaching), and what He did (His work, sacrifice, triumph). His sacri¬ fice on the Cross is the supreme revelation of the love and the holiness of God, and of the evil of sin (see Chapter VI, Section I). (e) The revelation given by Jesus Christ was com¬ pleted by the Apostles. Only in part could He make known, during His lifetime, the whole truth concerning Himself, for His work had to be finished before it could be fully understood. Hence the Apostles give us the clearest light concerning Christ’s death and exaltation, and the work of His Holy Spirit. (f) To those who deny Supernatural Revelation Jesus Christ presents a problem that cannot be explained. Usually such people represent Him as the best and noblest of men, a martyr to His convictions, but no more. Ac¬ cording to this view, however, He must have been either self-deceived or an impostor, both suppositions being quite inconsistent with what is recorded of Him. Even should unbelievers assert that in fact Christ never lived, they have still to explain how there arose so remarkable an idea as that given of Him in the Gospels, for, were His existence only imaginary, this idea would itself be a miracle. Section V.— THE INSPIRATION OF THE BIBLE 1. The Inspiration of the Bible is that special working or influence of the Holy Spirit whereby He fitted His chosen servants to receive the truth which He revealed, and guided them in writing it down. “Inspiration” literally means “inbreathing;” “divine inspiration” means “inbreathing by God.” Thus both the Bible writers and the Bible itself are “God-breathed.” Consequently the Book comes to us with divine authority. “Holy men of God spake as they were moved by the Holy Ghost" (2 Peter 1, 21). 2. Divine Revelation and Divine Inspiration go together. THE BIBLE 15 (a) The Inspiration of the Bible includes three opera¬ tions of the Holy Spirit i. Revelation of divine truth. ii. Illumination of His chosen agents. That is, the Holy Spirit fitted them to receive and under¬ stand the revelation given. iii Direction in making the written record. (b) The Inspiration of the Bible presupposes and includes the giving of divine revelation. It is in this respect, among others, that the inspiration of the writers of the Bible differs so radically from the inspiration of other authors. We speak of the “inspira¬ tion” of a Milton or of some other writer, but that is inspiration of quite another order. Such writers make no claim to record direct God-given revelation. Then again, although all God’s obedient people are “inspired,” or fitted, by the Holy Spirit, for the work to which He calls them, His followers are not usually called to receive special revelation direct from God ; hence their “inspiration” is not the same as that of the Bible writers. (c) Usually the revelation was recorded by the one who received it, as in the case of the Prophets and Apos¬ tles. In other cases the inspired writer was closely in touch with those to whom the revelation was given. (d) We believe the whole Bible to be inspired, though not necessarily all parts of it in the same way or in the same degree. 3. The Purpose of the Divine Inspiration of the Bible is clearly stated ; namely, to lead men to Salvation through Jesus Christ and teach them how to serve God. “The sacred writings . . . are able to make thee wise onto salvation through faith which is in Christ Jesus. Every Scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work” (2 Timothy iii. 15-17, R.V.). “These are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name” (John xx. 31). 4. The Holy Spirit, when inspiring the Writers of the Bible, did not deal with them as mere 16 HANDBOOK OF DOCTRINE [chap. II machines. They retained all their own powers and peculiarities. This is seen in differences of style and in the varying accounts given of the same events. 5. There are many evidences that the Bible is inspired by God. Besides fulfilled prophecy (already dealt with), some other evidences of its divine inspiration may be given: — (a) Jesus Christ showed that He considered the Bible divine. i. With respect to the Old Testament — He spoke of it as divine. He said that the Jews were those “unto whom the word of God came” (John x. 35), described it as “that which was spoken ... by God” (Matthew xxii. 31), called the law of Moses the “commandment of God” and the “word of God” (Mark vii. 8, 9, 13), declared that “the Scripture cannot be broken” (John x. 35). He acknowledged its inspiration when He said that David spake “in the Spirit” (Matthew xxii. 43). He frequently appealed to it, as to an authority which He regarded as final. He met the temp¬ ter with “It is written” (Matthew iv. 4, 7, 10) ; He constantly referred His hearers to the Old Testament, asking, “Have ye not read?” (Mat¬ thew xxii. 31). “Did ye never read in the Scriptures?” (Matthew xxi. 42; He told the Jews, “Ye do err, not knowing the Scriptures” (Matthew xxii. 29). He confirmed its historical accuracy-— by frequent references to persons and events mentioned in its record. He spoke of Noah, Abraham, Moses, Daniel, of the Flood, of the destruction of Sodom and Gomorrah. He drew important lessons from even its earliest parts ; for example, concerning marriage (Matthew xix. 4, 5; Genesis i. 27, and ii. 24) ; and resurrection (Matthew xxii. 31, 32; Exodus iii. 6). THE BIBLE 17 He taught that it pointed forward to and was ful¬ filled in Himself. “All things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms concerning Me” (Luke xxiv. 44). “Beginning from Moses and all the prophets. He ex¬ pounded unto them in all the Scriptures the things concerning Himself” (Luke xxiv. 27). “If ye believed Moses, ye would believe Me; for he wrote of Me” (John v. 46, E.V.). ii. The New Testament was not written until after Jesus Christ had left the earth. We cannot, therefore, appeal to His testimony to its in¬ spiration as in the case of the Old Testament. We must find in the New Testament itself its own claim to its inspiration (see (b) iii of this paragraph). (b) The Bible itself claims to be inspired. i. Most of the authors make this claim ; for example : — Moses, to whom are ascribed the first five books of the Bible, states that he is putting on record what has been divinely revealed to him. “The Lord said unto Moses, Write this for a memorial in a book” (Exodus xvii. 14). “Moses wrote all the words of the Lord” (Exodus xxiv. 4). “The Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a cov¬ enant with thee and with Israel” (Exodus xxxiv. 27). The Psalmists speak of the “law,” “the words,” the “statutes,” the “judgments” of God. “O how I love Thy law ! It is my meditation all the day” (Psalm cxix. 97). “The words of the Lord are pure words” (Psalm xii. 6). “All His judgments were before me, and I did not put away His statutes from me” (Psalm xviii. 22). Paid, who wrote thirteen epistles, refers to divine revelation given to him. “Ye have heard of the dispensation of the grace of God which is given to me by you- ward ; how that by revo¬ lution He made known unto me the mystery (as I wrote afore in few words, whereby, when ye read, ye may un¬ derstand my knowledge in the mystery of Christ) ; which in other ages was not made known unto the sons of men, as it is now revealed unto His holy Apostles and prophets by the Spirit” (Ephesians iii. 2-5). ii. New Testament writers refer to the Old Testa¬ ment as divinely inspired. “We have also a more sure word of prophecy; where- unto ye do well that ye take heed, as unto a light that shineth in a dark place. . . . For the prophecy came not 18 HANDBOOK OF DOCTRINE [chap. II in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter i. 19, 21). “Unto them were committed the oracles of God” (Romans iii. 2). iii. The New Testament lays claim to its own in¬ spiration in the following (among other) pass¬ ages : — “Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed amongst us, even as they delivered them unto us, which from the beginning were eyewit¬ nesses, and ministers of the word; it seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest know the cer¬ tainty of those things wherein thou hast been in¬ structed” (Uuke i. 1-4). “Many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name” (John. xx. 30-31). (See also 2 Peter iii. 15, 16). (c) The Miracles wrought in connection with reve¬ lation show that those to whom it was given were in¬ spired by God (see Section IV, paragraph 2, of this Chapter). For example: — i. Christ appealed to His miracles as evidence that He came from God. “The works which the Father hath given Me to finish, the same works that I do, bear witness of Me, that the Father hath sent Me” (John v. 36). “If I do not the works of My Father believe Me not. But if I do, though ye believe not Me, believe the works, that ye may know and understand that the Father is in Me and I in Him” (John x. 37, 38). “Believe Me for the very works’ sake” (John xiv. 11). He pointed the disciples of John the Baptist, in proof of His Messiahship, to the fact that — “The blind receive their sight, and the lame walk ; the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them” (Matthew xi. 5). ii. Paul appealed to the miracles wrought by God through Him as signs of His authority. “I will not dare to speak of any of those things which Christ hath not wrought by me . . . by word and deed, through mighty signs and wonders, by the power of the Spirit of God” (Romans xv. 18, 19). “Truly the signs of an apostle were wrought among you in all patience, by signs and wonders and mighty deeds” (2 Corinthians xii. 12). (d ) The Bible is adapted to the deepest needs of man- THE BIBLE 19 kind. It alone satisfactorily points out how the needs of man’s soul can be met. If a complicated lock can be fitted and opened only by one particular key we conclude that both lock and key had the same maker. So, the fact that the Bible exactly fits the needs of the human heart points to the conclusion that God, who created man, also in¬ spired the Bible. (e) The Bible exerts a blessed influence upon all who accept its teaching. The Salvation Army provides count¬ less illustrations of this. As regards nations and society at large — a great part of the world has been transformed by the new standards of purity, truth, justice, mercy, which have been brought to it through the Bible. Especially is this true of the teaching of Christ, who is the Bible’s Central Figure. All the highest, noblest and most uplifting ideas at work in the world to-day can be traced to Christ and His words. (f) The books of the Bible together form one har¬ monious whole; hence we are forced to the conclusion that the forty or more human authors must have been directed by God Himself (see Section 1, paragraph 4, of this Chapter). (g) The Bible must have been written by good men, for bad men could not have produced such a book, and even if they could they would not have written what so condemned them, both here and hereafter. Hence, being good men, the Bible writers would be truthful when claiming — as they do — to record God-given revelation and to describe miracles of which they were, in most cases, the eye-witnesses. (h) The Bible has been marvellously preserved, while multitudes of other ancient writings have disappeared. Throughout the ages constant attacks have been made upon the Bible. Determined efiforts have repeatedly been made to destroy every copy; the Emperor Diocletian (about a. d. 300) thought he had been successful in this, and caused a medal to be struck to commemorate the event. But the Bible lived on ! Such preservation can be due only to the providential care of God ; and though 20 HANDBOOK OF DOCTRINE [chap. II not actually proving the Bible to be inspired, it clearly points in that direction. (i) Recent discoveries in Bible lands wonderfully confirm the truthfulness of Bible statements. Much of the Old Testament deals with early ages, concerning which there is little or no other historical record, and many have confidently said that what the Bible tells about these times is more or less invention. But for years past learned men have been unearthing buried ruins, interpreting forgotten languages, recover¬ ing lost books, and otherwise finding out much that proves the truth of the Bible. Here are a few instances : i. Not long ago many declared the Bible wrong in attributing writing to Moses, since writing was then unknown. But it is now fully proved that reading and writing were quite common in very remote ages, while immense libraries, with thou¬ sands of books, have been discovered in Egypt and Babylon, dating from or before the time of Abraham. And Abraham lived 400 years be¬ fore Moses ! ii. The Bible account of an invasion of Palestine in the time of Abraham (see Genesis xiv.) was, not long ago, declared by learned men to be fiction. Yet the names of, and particulars con¬ cerning, all four invading kings have now been discovered engraved on ancient ruins ! iii. No outside ancient writer mentions the Hittites, so until lately many declared the Bible unreli¬ able in its frequent references to these people. Yet inscriptions which have recently been dis¬ covered show the Hittites to have been, for nearly a thousand years, a leading nation in Western Asia, almost as important as the As¬ syrians or Egyptians ! iv. Some years ago, near the site of ancient Nineveh, excavators discovered the palace of Sargon, King of Assyria, together with his name, por¬ trait, and an account of his siege of Ashdod, THE BIBLE 21 as mentioned by Isaiah (chapter xx. 1). Yet, seeing that Sargon is named by no outside writer, many had previously denied his existence! Now, while these and similar discoveries do not, taken alone, prove the inspiration of the Bible, they demon¬ strate its truthfulness in historical matters, and thus con¬ firm our confidence in its reliability in other respects. (j) The personal experience of all who accept and fol¬ low Bible teaching is, to them, the most convincing evi¬ dence that the Bible is inspired. Such people find that the Holy Spirit bears witness by and with His own words in their hearts, and they can say, as some of them have said: “I know that the Bible is inspired because it in¬ spires me.” 6. The Inspiration of the Bible is sometimes DOUBTED BECAUSE OF CERTAIN SUPPOSED MISTAKES AND Discrepancies. To this it may be replied that: — (a) So-called mistakes often only appear to be such, and disappear with a fuller understanding of the writer's point of view, aim, method of writing, or surroundings. The recent discoveries already referred to (see para¬ graph 5 (i) of this Section) have greatly furthered such an understanding; so unexpected and convincing is the testimony which they bear to the truth of Bible history that numbers of once eminent and pronounced disbeliev¬ ers have been led to give up their former opinions, and frankly to admit “the substantial Mosaic authorship of Genesis and the traditional books of Moses," “the reality of the revelations made to Abraham," “the substantial truth of those early [Bible] narratives," and other facts which they once denied. (b) The mistakes or disagreements actually existing in the Bible are all of minor importance — such, for in¬ stance, as differences in numbers or names. The varying account, given in some instances, of the same occurrence is due, doubtless, to the personality of the writers — their different ways of observing or describ¬ ing the facts. Probably no two people nowadays would describe an event in exactly the same way. 22 HANDBOOK OF DOCTRINE [CHAP. II (c) As regards the relationship of the Bible to science, it should be understood that, in it, nature is described as it appeared to the ordinary observer of that day. In¬ stead of entering into scientific detail the Bible sets before men great religious truths— the creation of the world by God, its dependence on God, His constant activity in it, and His loving care of all that He has made. Then certain scientific discoveries are clearly antici¬ pated by the Bible; for example, Job speaks about the weight of the wind (chapter xxviii. 25), and says that God “hangeth the earth upon nothing” (chapter xxvi. 7). while in Genesis we learn that the stars are numberless (chapter xv. 5). Bible statements are throughout in marvellous agreement with actual scientific knowledge; nothing conflicts, for example, with what has been dis¬ covered concerning the movements of the heavenly bodies, or the long ages which, some scholars think, were re¬ quired for the geological formation of the earth. Yet the Bible was written long before these facts became known to science. (d) In respect to the great purpose for which the Bible was written (see paragraph 3 of this Section), the most searching inquiry can discover no mistakes. And this is the freedom from mistakes which inspiration im¬ parts. In all that concerns our Salvation, holy living and eternal welfare, it is unehallengable. In fact, when fairly judged, the Bible is seen to be so correct and so har¬ monious as to convince its readers, on this ground alone, of its supernatural origin. 7. When the Bible is compared with the Sacred Books of other Religions* its excellences— due to its divine inspiration — are seen very clearly. Non-Christian sacred books certainly present some true ideas of God and of duty, but these are mingled usually with much that is superstitious, degrading, and even absurd. ♦These include the Mohammedan Koran, the Hindu Vedas, the Buddhist Tripitaka, the Parsee Zend-Avesta. Sec. CHAPTER III GOD (( I. — The Existence of God. II. — The Being and Attributes of God. Sec. III. — T h e Unity and Trinity of God. “We believe that there is only one God, who is infinitely perfect, the Creator, Preserver, and Gov¬ ernor of all things. “We believe that there are Three Persons in the Godhead — the Father, the Son, and the Holy Ghost undivided in essence, coequal in power and glory, and the only proper object of religious worship.” Section I.— THE EXISTENCE OF GOD Reasons for believing in the One Living God are to be found in: (1) Nature, (2) Man’s inward feelings, (3) The Bible, (4) The experience of God’s people. Possibly any one of these evidences, taken alone, might fall short of being conclusive proof of God’s ex¬ istence, yet, taken together, their force is irresistible for any sincere mind. 1. Nature teaches the Existence of God. (a) The existence of natural objects shows that they must have had a Maker, for there can be no effect with¬ out a sufficient cause. Just as we know that a watch, a house, or a book must have been made by some man capable of producing it, so we know that the world and the universe, with all their wonders, must have had a Maker, and that He must have been very much higher and greater than man. This Maker we call God. (b) Further, Nature shows marvellous evidence of design or adaptation of means to end ; for instance, the eye is adapted to receive light, the lungs to breathe air, fishes to swim, birds to fly. Now, design implies a designer possessing intelligence, will and power ; and since the design in nature is far superior to anything of which man is capable, we know that the Designer of the 24 HANDBOOK OF DOCTRINE [chap, m Universe must be One very much higher and greater than man. This great Designer we call God. It may be, as some think, that adaptation in nature came about largely by evolution; but even if that be so, evolution is simply a method by which nature works ; be¬ hind it there is still needed an intelligent Force or Power to cause it to work in that or any other particular way. 2. Man's Inward Feelings teach him that there is a God. (a) Man has an intuition* or natural consciousness of God. That is — i. Man realizes his dependence upon a Superior Be¬ ing, whom he feels he ought to acknowledge. This is sometimes called his “Religious In¬ stinct/' ii. Man’s conscience approves him when he does right, and reproves him when he does wrong; thus it reveals to him a law which he ought to obey, and consequently a great Law¬ giver to whom he is accountable. This is some¬ times called man's “Moral Instinct.” (b) Man’s natural consciousness of God is common to all, as is shown in many ways : — i. Every race of people, throughout the ages, has adopted some form of religion, however crude. ii. We have an inward consciousness of God our¬ selves, and the people around us have it, too, as is made clear by the fact that even the most neglectful and unbelieving usually cry to God for help when sudden calamity threatens or overtakes them. iii. The most degraded savages are found to possess some consciousness of God, and this leads those ignorant of the true God to worship gods after their own conceptions. iv. Even infidels often acknowledge God at death. And though, when all goes well, they say there is no God, in so doing they deny what, in reality, * “Intuition” is knowledge which comes naturally, without having to be thought out or reasoned about GOD 25 their inward consciousness affirms; hence the Bible calls them “fools.” “The fool hath said in his heart. There is no God” (Psalm liii. 1). (c) Man’s natural consciousness of God is a strong reason for believing in His existence. It may be safely trusted, for it is not likely to mislead man any more than the instincts of the animals mislead them. Moreover, since provision has been made in the universe for the satisfaction of every other instinct of man’s nature, we cannot believe that his religious and moral instincts alone are deceptive, and that there exists no divine reality to answer to them. 3. The Bible clearly teaches the Existence of God. (a) From beginning to end the Bible takes for granted that there is a God, and describes His wonderful works. When we read the Bible sincerely we feel therein the call of a Being very much higher and better than our¬ selves — one who is perfectly pure and righteous. This assures us not only of the existence of such a Being as God, but also that the Bible is a revelation of His thoughts and will. (b) Bible teaching agrees with and confirms the argu¬ ments for God’s existence drawn from nature and from man’s own instincts (see paragraphs 1 and 2 of this Section). 4. The Experience of God’s True People is, to themselves, the Most Convincing Proof of God’s Existence. All who are truly converted experience forgiveness of sins, change of heart, victory in temptation, comfort in sorrow, answers to prayer, fellowship with God, and other blessings which they know could come only from God. Hence they are fully assured that He exists. Experience thus confirms the Bible testimony to God’s existence, for it shows that He carries out His promises as therein set forth. 26 HANDBOOK OF DOCTRINE [CHAP. Ill Section II.— THE BEING AND ATTRIBUTES OF GOD 1. God is an Infinite Spirit. (a) By saying that God is a Spirit we mean that He is real and living, though without bodily form ; that He is distinct from what He has created ; and that He pos¬ sesses self-consciousness, intelligence, and will. Since God is a Spirit He cannot be perceived by the bodily senses, but He can be known and understood by man’s spirit. “God is a Spirit : and they that worship Him must wor¬ ship Him in spirit and in truth” (John iv. 34). (b) Infinite means boundless or without limit. God alone is infinite. None can understand how great He is ; none can measure or get to the end of His wisdom, power, or anything else connected with Him. On the other hand, man is finite; everything about him is limited. Since man is finite, he is unable fully to understand God, who is infinite. Hence, no one should be surprised to find, in studying the things of God, much that is beyond human comprehension. “His greatness is unsearchable” (Psalm exlv. 3). 2. The Attributes of God are those perfect quali¬ ties or powers which belong only to Himself. (a) The Natural Attributes of God are those which are essential to His nature, and which do not involve the excercise of His will, namely: — i. Self-existence — independence of everything out¬ side Himself. “He is before all things, and by Him all things consist” (Colossians i. 17). ii. Eternal existence — having neither beginning nor end. “From everlasting to everlasting. Thou art God” (Psalm xc« 2 ) (See also Genesis xxi. 33; Psalm cii. 34; Isaiah lvii. 15). iii. Immutability — unchangeableness. “I the Ford change not” (Malachi iii. 6, R. V.). “Thou art the same, and Thy years shall have no end” (Psalm cii. 37). GOD 27 Seeming changes in God are due to changes of His creatures. His purposes never change, though His actions necessarily vary according to man’s conduct. iv. Omnipresence — He is present everywhere all the time. “Whither shall I go from Thy Spirit? or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there: if I make my bed in hell, behold, Thou art there” (Psalm cxxxix. 7, 8). (See also Jeremiah xxiii. 24; Isaiah vi. 3; 2 Chronicles vl. 18.) v. Omniscience — He sees and knows everything, past, present and future. “The eyes of the Lord are in every place, beholding the evil and the good” (Proverbs xv. 3). (See also Psalm xciv. 9-11; 1 Samuel ii. 3; Isaiah xl. 28.) vi. Omnipotence — He is all-powerful. “Thou hast made the heaven and the earth by Thy great power and stretched out arm; and there is nothing too hard for Thee . . . the great, the mighty God, the Lord of Hosts, is His name” (Jeremiah xxxii. 17, 18). (b) The Moral Attributes of God are qualities of His character — those attributes which involve the exercise of His will ; namely : — i. Perfect Wisdom — He does everything in the best way, and never makes a mistake. Wisdom is the right use of knowledge ; hence the perfect wisdom of God implies omniscience, but is more than omniscience. “O Lord, how manifold are Thy works ! in wisdom hast Thou made them all” (Psalm civ. 24). ii. Perfect Holiness — He is absolutely free from evil ; He hates and abhors sin. “Ye shall be holy: for I the Tord your God am holy” (Leviticus xix. 2). iii. Perfect Justice — He deals fairly and rightly with all His creatures. “All. His ways are judgment: a God of truth and with¬ out iniquity, Just and right is He” (Deuteronomy xxxii. 28 HANDBOOK OF DOCTRINE [chap, hi iv. Perfect Truth and Faithfulness — He always repre¬ sents things as they are, and always keeps His promises. “O Lord, Thou art my God; . . . Thy counsels of old are faithfulness and truth” (Isaiah xxv. 1). v. Infinite Mercy — He is full of pity, slow to punish, and ready to forgive. “Thou, Lord, art good, and ready to forgive; and plen¬ teous in mercy unto all them that call upon Thee” (Psalm lxxxvi. 5). vi. Perfect Benevolence — He loves His creatures and wants to do them good. All God’s moral attri¬ butes are, as it were, varying aspects of His love. Love is included in His holiness ; love makes Him true, merciful, just. While not every act of God is an outcome of, say, His jus¬ tice, every act is an outcome of His love; this is the meaning of the words “God is love” (1 John iv. 8). 3. God is the Creator, Preserver, and Governor OF ALL THINGS. (a) As Creator, He brought into being and into order all that exists. “In the beginning God created the heaven and the earth” (Genesis i. 1). “Thou hast created all things, and for Thy pleasure they are and were created” (Revelation iv. 11). (b ) As Preserver, He keeps, upholds and provides for all that He has made, meeting the needs of His creatures by His foresight and care, which we call His providence. “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered” (Matthew x. 29, 30). “Upholding all things by the word of His power” (Hebrews i. 3). (c) As Governor — i. He rules over Nature, causing everything to work according to His will. ii. He rules over Men, giving them wise and holy GOD 29 laws, rewarding or punishing them, and over¬ ruling all events for the fulfilment of His great purposes. “He doeth according to His will in the army of Heaven and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest Thou?” (Daniel iv. 35). “Thine is the kingdom, and the power and the glory” (Matthew vi. 13). 4. It is sometimes asked why God, being Al¬ mighty, All-wise, and Benevolent, should allow so much Suffering and Sorrow in the World. To this old and difficult problem doubtless no full answer is possible, because Man’s present knowledge of God’s purposes is limited. But two main explanations may be given: — (a) Sorrow and pain are usually the outcome of sin (see Chapter V , Section IV, paragraph 4 (e) ), either on the part of the sufferer or of someone else, for sin often afflicts others besides the wrongdoer. The responsibility for such suffering cannot be placed on God. He is one of the many who suffer from the consequences of sin; perhaps it will turn out at last that He was the greatest sufferer of all. “Behold I set before you ... a blessing and a curse; a blessing if ye obey the commandments of the Lord your God . . . and a curse if ye will not obey the com¬ mandments of the Lord your God” (Deuteronomy xi. 26-28). “In all their affliction He was afflicted” (Isaiah Ixlil. 9). “Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him” (Isaiah iii. 10, 11). (h) Sorrow and pain are doubtless permitted for Man's highest good — for spiritual discipline, instruction, warning, training; to turn him from the earthly to the heavenly, from the human to the divine. Through suffer¬ ing many sinners have been brought to God, many of God’s people have been purified in character and more perfectly fitted to be of service to others. The fact that suffering often fails to bring about these blessed results is due to the fault of man, and in no way proves that such is not God’s purpose. “Now no chastening for the present seemeth to be Joy¬ ous, but grievous ; nevertheless afterward it yieldeth the 30 HANDBOOK OF DOCTRINE [CHAP. Ill peaceable fruit of righteousness unto them that are exercised thereby” (Hebrews xii. 11). ‘‘It is good for me that I have been afflicted; that I might learn Thy statutes” (Psalm cxix. 71). ‘‘Though He cause grief, yet will He have compassion according to the multitude of His mercies. For He doth not afflict willingly nor grieve the children of men” (Lamentations iii. 32, 33). Section III.— THE UNITY AND TRINITY OF GOD 1. God exists as Trinity in Unity, or Three-in- One. This means that there are Three Persons in the God¬ head — the Father, the Son and the Holy Spirit; yet there are not three Gods, hut one God. 2. The Unity of God — the fact that there is only one God — is clearly taught throughout the Bible. ‘‘Hear, O Israel: The Lord our God is one Lord” (Deuteronomy vi. 4). ‘‘There is one God” (Mark xii, 32; 1 Timothy ii, 5; James ii. 19). Nature also teaches the unity of God, for every part of existence is governed by law; that is, nature works in a regular or well-ordered way, whether in the movements of a planet or in the life of an insect that is born and perishes in a day. Now science has discovered that the same laws operate in every part of the universe, and this points to the control of the whole by One Great' God. 3. The Trinity of God is also clearly taught in the Bible. This truth was, however, unfolded gradually, be¬ ing an instance of progressive revelation ( see Chapter II, Section III, paragraph 4). (a) The Old Testament gives many hints and sugges¬ tions of the Trinity; for example: — ‘‘God said. Let Us make man in Our image” (Genesis i. 26). ‘‘The Lord God [the Father] and His Spirit, hath sent Me [the Saviour]” (Isaiah xlviii. 16). (b) The New Testament teaches the Trinity of God very clearly, for — i. Divine names and titles are therein given to each of the Three Persons ; divine works are said to be done by each : divine worship is given and GOD 31 commanded to be given to each ; divine attributes are ascribed to each (see Chapters IV and VII). ii. Several times the Three Persons are mentioned together; for example: — At our Lord's baptism. “And Jesus, when He was baptized, went up straight¬ way out of the water; and lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him; and lo, a voice from heaven, saying. This is My beloved Son, in whom I am well pleased” (Matthew iii. 16, 17). In the commission Christ gave His followers. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew xxviii. 19). In Pauls statement about the gifts of God's people. “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Ford. And there are diversities of operations, but it is the same God, which worketh all in all” (1 Corin¬ thians xii. 4-6). In the Apostolic benediction. “The grace of the Ford Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all” (2 Corinthians xiii. 14). 4. Each Person in the Trinity is really and truly God, and is to be worshipped as God. The Three are co-eternal, and co-equal in power and glory. In His Fatherhood alone the First Person is supreme. The Son is begotten of the Father; the Spirit proceeds from the Father and the Son. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him” (John i. 18). “The Comforter . . . whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, He shall testify of Me” (John xv. 26). 5. The Word “Person,” when used in connection with the Trinity, should not be understood to mean an individual entirely separate from all others, as it does when speaking of human beings. The Three Persons are One in a sense that we cannot understand. Jesus prayed 32 HANDBOOK OF DOCTRINE [chap, iii that His disciples might be one “even as we are one” (John xvii. 22). On the other hand, the Father, Son, and Spirit are not simply different aspects or manifestations of one God, for the Bible clearly distinguishes between them. 6. The Three-in-One God is a Mystery; (that is, a truth beyond our understanding) . This truth should not, however, be doubted because it is mysterious, for — (a) Since God is infinitely greater than man, there must be that about Him which man can neither find out by searching nor understand fully even when it is re¬ vealed. (b) Though the truth is beyond, it is not contrary to our reason. (c) We are surrounded by mysteries. No one can explain life, consciousness, sleep, and many other things. (d) The Bible unmistakably teaches the Trinity. 7. Sometimes the Trinity of God has been illus¬ trated by reference to shamrock or three-leaved clover, to a three-branched candlestick, to the sun’s rays, which consist of light, heat and color ; to water, which is found as snow, ice, or liquid. But such comparisons are only faint and suggestive. It is impossible adequately to picture, by means of material things, the profoundest truth concerning the Supreme and Infinite Spirit. 8. To each of the Three Persons in the Godhead divine works are attributed, such as creation and raising the dead, yet each Person is presented in a particu¬ lar RELATIONSHIP AND AS SPECIALLY ASSOCIATED WITH A CERTAIN CLASS OF OPERATIONS. Thus : — (a) The First Person in the Godhead is especially the Father. i. He is the Father of His Son , Jesus Christ. His designation of “The Father” is due to this eternal relationship ( see Chapter IV , Section IV, paragraph 6). “I bow my knees unto the Father of our Lord Jesus Christ” (Ephesians iii. 14). ii. He is the Father of all men, for He is the source of their being; He owns them, loves and cares for them, and seeks their welfare. GOD 33 “The Father, of whom are all things” (1 Corinthians viii. 6). “One God and Father of all” (Ephesians iv. 6). iii. He is, in a peculiar sense, the Father of those who become His true followers. He is the source of their spiritual life, they are members of His spiritual family and the special objects of His love and care. “Come out from among them, and be ye separate, saith the Ford, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Ford Almighty” (2 Corinthians vi. 17, 18). “Your Father knoweth that ye have need of these things. . . . Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Euke xii. 30, 32). (b) The Second Person in the Godhead — the Son — is especially the Redeemer of mankind (see Chapters IV and VI). Through the Son God has manifested Himself outwardly to men. (c) The Third Person in the Godhead — the Holy Spirit — is especially the Helper of men in their spiritual life (see Chapter VII). Through the Spirit, God mani¬ fests Himself to the souls of men. 9. The Word "God" is used for the Trinity con¬ sidered as One, and also for the First Person in the God¬ head, but not, alone, for the Second or Third Person only. When speaking of the Son or the Spirit, the Per¬ son meant is indicated; for instance, "God the Son," or "the Son of God "the Spirit of God," or "God the Holy Spirit." 10. Prayer is addressed to God (thought of as One), or to Father, Son or Holy Spirit. Army Songs provide illustrations. For instance : — “Blessed and glorious King! (the One Great God) To Thee our praise we bring. For this glad hour. Thou God of peace and love, (the Father) Thou Christ enthroned above, (the Son) Spirit whose fruit is love, (the Spirit) Display Thy power!” CHAPTER IV JESUS CHRIST Sec. I. — H i s Twofold Nature. II. — His Divinity. Sec. III. — His Humanity IV. — His Names and Titles. “We believe that in the person of Jesus Christ He is truly and properly God, and truly and properly man/’ Section I.— HIS TWOFOLD NATURE 1. The Second Person in the Godhead, the Eternal Son, took upon Him our flesh, and lived on earth as Jesus Christ, the God-Man. It is impossible for us fully to understand how One Person can be both God and man, but the record of the life of Jesus Christ shows unmistakably that in Him the divine and the human were united. Both natures were seen, for example, at the raising of Lazarus. As man, He sorrowed and wept with the bereaved sisters ; as God, He brought Lazarus back to life. 2. Jesus Christ has been God from all eternity; He is God, and will be God for evermore. It is believed that, before becoming man, He appeared to men, on various occasions, in the form of an angel; for example : — To Abraham at Mamre (Genesis xviii.). In the account He is six times called “the Lord” or “Jehovah” (verses 17, 19, 20, 22, 26, 33), and once “Judge of all the earth” (verse 25). To Abraham at Moriah (Genesis xxii.). Here the angel speaks of Himself as God — “By Myself have I sworn, saith the Lord” (verse 16). JESUS CHRIST 35 To Jacob at Peniel (Genesis xxxii.). Long after¬ wards, Hosea tells the story of the “Angel” who was the “Lord God of Hosts” (Hosea xii. 4, 5). To Moses at Horeb (Exodus iii.). The “Angel of the Lord” (verse 2) is also “the Lord” and “God” (verse (4) and the great “I Am” (verse 14). 3. Jesus Christ, the Son of God, became Man at His Incarnation. That is, He took to Himself a human body and a human soul, being miraculously born of the Virgin Mary by the power of the Holy Spirit. He then voluntarily laid aside His divine glory, and lived on earth as a man among men. He did not, however, cease to be God ; He was both God and man. “Christ Jesus, who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man. He humbled Himself, becoming obedient even unto death, yea, the death of the cross” (Philippians ii. 5-8, R.V.). 4. Jesus Christ, at His Exaltation, continued to be, and still is, God and Man. He rose from the dead, and in His transformed human body He ascended to Heaven, where at the right hand of God He intercedes for men. “This man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God” (Hebrews x. 12). “It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Romans viii. 34). 5. It was needful that Jesus Christ should be God and Man in order to accomplish His Great Work. (a) In procuring Salvation — as man, He could suffer in man’s stead; as God, His sacrifice was sufficient to atone for sin (see Chapter VI). (h) In helping His people — as man, He understands fully man’s temptations, sorrows and difficulties ; as God, He supplies superhuman strength and comfort. “In that He Himself hath suffered being tempted, He is able to succor them that are tempted” (Hebrews ii. 18). 36 HANDBOOK OF DOCTRINE [chap, rv Section II.— HIS DIVINITY There are many proofs of the divinity of Jesus Christ. 1. The Bible repeatedly calls Him God. For example : — “The mighty God” (Isaiah ix. 6). “The Word was God” (John i. 1). “My Tord and my God” (John xx. 28). “The church of God which He hath purchased with His own blood” (Acts xx. 28). “The great God” (Titus ii. 13). “The righteousness of our God and Saviour Jesus Christ” (2 Peter i. 1, R.V.). “The true God” (1 John v. 20). 2. The Bible ascribes to Him those wonderful POWERS AND PERFECTIONS (ATTRIBUTES) WHICH BELONG only to God. (a) Eternal Existence . “The everlasting Father” (Isaiah ix. 6). “The same was in the beginning with God” (John i. 2). “Whose goings forth have been from of old, from ever¬ lasting” (Micah v. 2). (b) Omnipotence. “The mighty God” (Isaiah ix. 6). “I am Alpha and Omega, the beginning and the ending, saith the Tord. which is, and which was, and which is to come, the Almighty” (Revelation i. 8). (c) Omnipresence. “Where two or three are gathered together in My name, there am I in the midst of them” (Matthew xviii. 20). “To, I am with you alway, even unto the end of the world” (Matthew xxviii. 20). (d) Omniscience. “But Jesus did not commit Himself unto them, be¬ cause He knew all men, and needed not that any should testify of man; for He knew what was in man” (John ii. 24, 25). (e) U nchangeableness. “Jesus Christ the same yesterday, and to-day, and for ever, (Hebrews xiii. 8). (f) Every attribute which belongs to the Father. “All things that the Father hath are Mine” (John xvi. 15). “For in Him dwelleth all the fullness of the Godhead bodily” (Colossians ii. 9). JESUS CHRIST 37 3. The Bible says that He performs works which are possible only to God ; namely (a) Creation. "All things were made by Him; and without Him was not anything made that was made” (John i. S). "He was in the world, and the world was made by Him, and the world knew Him not” (John i. 10). “By Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities or powers; all things were created by Him and for Him” (Colossians i. 16). (b) The government of the world. "Jesus came and spake unto them, saying. All power is given unto Me in heaven and in earth” (Matthew xxviii. 18). (c) The forgiveness of sins. "Jesus seeing their faith said unto the sick of the palsy. Son, be of good cheer; thy sins be forgiven thee” (Matthew ix. 2). "Even as Christ forgave you, so also do ye” (Colossians iii. 13). (d) The raising of the dead. "Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John v. 28, 29). (e) The judging of the world. "For the Father judgeth no man, but hath committed all judgment unto the Son” (John v. 22). "The Father . . . hath given Him authority to execute judgment also, because He is the Son of Man” (John v. 26, 27). "Him God raised up the third day . . . and He com¬ manded us . . . to testify that it is He which was ordained of God to be the judge of quick and dead” (Acts x. 40, 42). 4. The Bible declares that worship was and is to BE GIVEN TO JESUS SUCH AS CAN ONLY PROPERLY BE GIVEN to God. Thus : — t 38 HANDBOOK OF DOCTRINE | CHAP. IV (a) Apostles and saints worshipped and prayed to Him . “They worshipped Him, and returned to Jerusalem with great joy” (Luke xxiv. 52). “They prayed and said. Thou, Ford, which knowest the hearts of all men, show whether of these two Thou hast chosen” (Acts i. 24). “Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father; to Him be glory and domin¬ ion for ever and ever. Amen” (Revelation i. 5, 6). (b) Angels worshipped Him. “Again, when He bringeth in the first begotten into the world, He saith, And let all the angels of God worship Him” (Hebrews i. 6). “And I beheld, and I heard the voice of many angels round about the throne, . . . saying with a loud voice. Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing” (Revelation v. 11, 12). (c) All creatures are to worship Him. “Wherefore God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth: and that every tongue should confess that Jesus Christ is Ford to the glory of God the Father” (Philippians ii. 9-11). 5. The Bible shows that Jesus made claims so TREMENDOUS THAT THEY COULD ONLY RIGHTLY HAVE BEEN made by God. Since Jesus was, admittedly, the best man that ever lived, He would only claim what He knew to be right. (a) He definitely claimed to be God. “All things that the Father hath are Mine” (John xvi. 15). “I and My Father are one” (John x. 30). “All men should honor the Son, even as they honor the Father” (John v. 23). “The Father is in Me, and I in Him” (John x. 38). (b) He claimed from His followers such love and service as could only fitly be rendered to God. He re¬ quired that their love to their nearest and dearest should be as hatred compared with their love to Himself, and JESUS CHRIST 39 that they should be willing to forsake all, even life itself, for His sake. No mere man could rightly ask such devotion. “He that loveth father or mother more than Me is hot worthy of Me; and he that loveth son or daughter more than Me is not worthy of Me. And he that taketh not his cross, and followeth after Me, is not worthy of 3Ie” (Matthew x. 37, 38). “Whosoever will lose his life for My sake shall find it” (Matthew xvi. 25). (See also L.uke xiv. 26). 6. The Experience of those who are truly saved shows that Jesus must be God. We know that we are forgiven through faith in the merits of Jesus Christ’s sacrifice; and we know, too, that this would have been insufficient to atone for sin had He been merely man. Hence we are convinced that He must be God. Section III.— HIS HUMANITY There are many evidences that Jesus Christ was truly man. 1. The Bible plainly says tpiat Jesus Christ was Man as well as God. “There is one God, and one Mediator between God and men, the man Christ Jesus” (1 Timothy ii. 5). “The Word was made flesh” (John i. 14). “As the children are partakers of flesh and blood, He also Himself likewise took part of the same” (Hebrews ii. 14). “Wherefore in all things it behoved Him to be made like unto His brethren” (Hebrews ii. 17). 2. The Story of Jesus Christ’s life, as recorded in the Gospels, shows that He had all the essential CHARACTERISTICS OF A MAN. ( a) He possessed a truly human body, capable of or¬ dinary physical pleasures and sufferings. He hungered (Mark xi. 12), thirsted (John xix. 28), was zvearied (John iv. 6), slept (Matthew viii. 24), wept (John xi. 35), died (John xix. 30) ; and after death there flowed from His body, when pierced with a spear, both blood and water (John xix. 34). (b) He possessed a human soul . In Gethsemane He said, “My soul is exceeding sorrowful, even unto death” (Matthew xxvi. 38). And on the cross He prayed, “Father, into Thy hands I commend my spirit ” (Luke xxiii. 46). 40 HANDBOOK OF DOCTRINE [chap. IV (c) He manifested human emotions and affections. He was capable of both anger and grief (Mark iii. 5). At the grave of Lazarus “He was moved with indig¬ nation in the spirit, and was troubled” (John xi. 33, 38; R.V., margin). In face of His crucifixion the cry was wrung from Him: “Now is My soul troubled, and what shall I say?” (John xii. 27). (d) His intelligence was subject to human limitations. i. His mind developed gradually. In His youth He “increased in wisdom and stature” as other boys do (Luke ii. 52). ii. Though at times He had wonderful insight into the minds of men, yet ordinarily He learned facts as we do. He came seeking figs on a tree, and found there were none (Mark xi. 12, 13). He wished to feed a crowd in the desert and in¬ quired of His disciples what food was available (Mark vi. 38; Mark viii. 5). He needed to ask the sisters of Lazarus, “Where have ye laid Him?” (John xi. 34). iii. He experienced surprise — which can be felt only by those whose knowledge is subject to limita¬ tion. He “marvelled” at the faith of the cen¬ turion (Matthew viii. 10), and at the unbelief of His own townsfolk (Mark vi. 6). iv. He Himself said He was limited in knowledge. “Of that day and hour knoweth no one, not even the angels of heaven; neither the Son, but the Father only” (Matthew xxiv. 36, R.V.). (e) He was assailed by temptation such as is common to man, and He had to choose, as we have, between do¬ ing His own will and that of His Father. Forty days He was tempted of the Devil in the wilderness (Luke iv. 2). He Himself said to His disciples : “Ye are they which have continued with Me in My temptations” (Luke xxii. 28), and He “was in all points tempted like as we are, yet without sin” (Hebrews iv. 15). (f) He was not self-sustained, but needed, like our¬ selves, prayer and communion for the support of His spiritual life. In all the great crises of His life He resorted to prayer JESUS CHRIST 41 * for wisdom and guidance (Luke v. 15, 16 ; vi. 12; ix. 18, 28; xxii. 32; John xvii. 1). After the temptation in the wilderness “angels came and ministered unto Him” (Matthew iv. 11). In Geth- semane “there appeared an angel unto Him from heaven, strengthening Him” (Luke xxii. 43). Section IV.— HIS NAMES AND TITLES The names and titles given to Jesus Christ in the New Testament reveal much concerning His nature and work. 1. Jesus was the earthly name bestowed upon Him by Joseph at His birth, in obedience to the command of God given through the angel Gabriel. The word means “Saviour.” “Thou shalt call His name JESUS ; for He shall save His people from their sins’’ (Matthew i. 21). 2. Christ (from Greek) — the same as Messiah or Messias (from Hebrew) — is a title literally meaning “The Anointed of God ;” that is, God’s Chosen Deliverer of Mankind. “Simon Peter answered, . . . Thou art the Christ, the Son of the living God” (Matthew xvi. 16). “We have found the Messiah (which is, being: inter¬ preted, Christ)” (margin, “Anointed”) (John i. 41, R.V.). 3. The Lord, in the New Testament, is thought to correspond with the Old Testament word Jehovah — one of the names of God. Hence, when applied to Jesus, it is a mark of His divinity. “Unto you is born ... a Saviour, which is Christ the Eord” (Euke ii. 11). 4. The Word (or The Word of God) is a title show¬ ing Jesus Christ as the great Revealer of God. Just as a man reveals to another his thoughts, feelings, and even himself by means of words, so God reveals Himself to mankind by means of The Word — His Eternal Son. “In the beginning was the Word, and the Word was with God, and the Word was God. . . . The Word was made flesh, and dwelt among us” (John i. 1, 14). “His name is called The Word of God” (Revelation xix. 13). 42 HANDBOOK OF DOCTRINE [chap. IV 5. The Saviour often spoke of Himself as the Son of Man. This title implied that His relationship to man¬ kind was supernatural and unique,* and also suggested that His condition as Son of Man was inferior to that which He formerly enjoyed. Hence the term “Son of Man/’ while not proving Christ’s divinity, yet clearly points to it. “Jesus saith, . . . Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven” (Matthew xxvi. 64). 6. The Son of God is a frequently used title for Jesus Christ — everywhere given to Him with profound rever¬ ence by others, and also claimed by Himself (see John v. 25). (a) This title clearly indicates a unique relationship to God. That is, Jesus Christ is the Son of God in a sense far higher than that in which anyone else can be spoken of as a “son of God.” This is shown in various ways: for example : — i. In the Temptation the question at issue was whether Jesus was the Son of God (Luke iv. 3, 9). ii. At His Baptism and Transfiguration a voice from heaven declared: “This is My beloved Son” (Matthew iii. 17; Luke ix. 35). iii. Jesus accepted the title from Peter, and said that the truth it set forth had been divinely revealed to him (Matthew xvi. 16, 17). iv. By the parable of the Vineyard Jesus claimed to be as much above the prophets as the master’s son is above the highest of his servants (Mark xii. 1-12). v. Jesus is called God’s Only Begotten Son (John iii. 16, 18), and God’s Own Son (Romans viii. 3). vi. The Jewish charge against Jesus was that “He made Himself the Son of God” (John xix. 7). (b) The Bible makes it clear that Jesus Christ was the Son of God — i. Before His human birth . “God sent His only begotten Son into the world, that we might live through Him” (1 John iv. 9). “God, sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Romans viii. 3). * “Unique” means unlike any other. JESUS CHRIST 43 ii. And also from all eternity. Thus He is the Eternal Son of the Eternal Father. “The same was in the beginning with God” (John i. 2). (c) The divine Sonship of Jesus Christ does not imply (as does human sonship) later origin, for both Father and Son are eternal. The Bible teaches, however, that — i. The Son of God is derived from the Father. “As the Father hath life in Himself, so He hath given to the Son to have life in Himself” (John v. 26). “The living Father hath sent Me, and I live by the Father” (John vi. 57). This subject is beyond human understanding, but we may be helped by considering that light is derived from the sun to-day and that similar light was derived from the sun thousands of years ago. Thus, Jesus Christ is described as “the effulgence [outshining] of His [the Father’s] glory” (Hebrews i, 3, R.V.). The relationship of the Son to the Father may also be thought of as something like “an eternal Stream flowing from an eternal Fountain.” ii. The Son of God is subordinate to the Father. “The Son can do nothing of Himself, but what He seetli the Father do” (John v. 19). “Ye are Christ’s, and Christ is God’s” (1 Corinthians iii. 23). “The head of Christ is God” (1 Corinthians xi. 3). iii. The Son of God is unreservedly devoted to the Father. Just as He derives all that He has and is from the Father, so His one aim is to fulfil the purposes of the Father. “I came down from heaven, not to do Mine own will, but the will of Him that sent Me” (John vi. 38). CHAPTER V MAN Sec. I. — The Nature of Sec. III. — The Fall of Man. Man. II. — The Origin of “ IV. — T h e Sinful- Man. ness of Man. “We believe that our first parents were created in a state of innocence, but by their disobedience they lost their purity and happiness; and that, in consequence of their fall, all men have become sinners, totally depraved, and as such are justly exposed to the wrath of God.” Section 1. — THE NATURE OF MAN 1. Man, as we see and know him, is One Being, yet he has both a Body and a Soul, or a lower and a higher nature. This is clear from the fact that, at death, man’s soul departs, leaving the body cold, lifeless and decaying. “Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it” (Ecclesi¬ astes xii. 7). (a) The body is the material part of man, that by which he is related to the natural world around him. The body is mortal ; that is, it will die. (b) The sold is the spirit within man, by which he is related to God and the unseen. The soul is immortal ; that is, it will live after the death of the body (see Chap¬ ter XI). The Bible does not clearly distinguish between “soul” and “spirit;” generally, however, man’s higher nature is spoken of as “soul” when considered in reference to the things of time and sense, as “spirit” when considered in reference to the things of eternity. MAN 45 2. Man is the Highest Being in Nature. The Bible, human experience and science agree in thus regard¬ ing him. Unlike any other creature, he is capable of con¬ tinual progress, development, education. His superiority is due to the wonderful powers of his soul. That is — (a) Man is a rational being; he has reason or in¬ telligence, and can express his thoughts in language. (b) Man is a moral being ; he is responsible for the rightness or wrongness of his conduct. As such — i. Man possesses Conscience, or “the moral sense,” which enables him to distinguish between right and wrong, approving him when he does right, and condemning him when he does wrong. Conscience, even though imperfect, faulty", and much in need of enlightenment, is found in all men. ii. Man possesses Free-will, or the power of choosing good or evil. This enables him, by choosing good, to rise to the highest heights of holiness ; or, by choosing evil, sink to the lowest depths of sin. (c) Man is a religious being; he realizes dependence upon a Higher Power whom he feels he ought to worship, and he has capacity for knowing and loving God. 3. Man's Higher or Spiritual Nature ougpit to bf. in Control. Although man has to spend time and thought in supplying the body with food, sleep, and other neces¬ saries, he feels it unworthy and degrading to live for this alone; he is made for higher things. That the spirit should rule and the body obey is taught by man’s conscience, by the experience of the noblest and best of mankind, and by the Bible. “I keep under my body, and bring: it into subjection” (1 Corinthians ix. 27). “If ye live after the flesh, ye shall die: but If ye througrh the Spirit do mortify the deeds of the body, ye shall live” (Romans viii. 13). 4. Yet in spite of man’s high and noble powers, we find that all men are sinful. This fact is generally admitted, and is testified to by conscience, by observation, and by the Bible. (a) Conscience convinces man of his own sinfulness. That is, conscience approves right-doing by a feeling of 46 HANDBOOK OF DOCTRINE [chap. V happiness and a realization of increased moral strength, while it condemns wrong-doing by a sense of shame, loss of self-respect, moral weakness, and fear of future conse¬ quences. In this way all are inwardly conscious of having transgressed their own knowledge of right — of having disregarded the promptings of their own higher nature, the only exceptions being those who, by continual wrong¬ doing, have become so hardened as to be “past feeling” (Ephesians iv. 19). (b) Observation teaches that all are sinful, for — i. Sin, in the form of selfishness, anger, pride, malice, deceit, and other evil dispositions, manifests itself very early in children, even in those amid the most favorable surroundings. ii. The history of mankind furnishes a terrible record of wrong-doing. This applies to all races and all ages. iii. Sin is the greatest problem that has to be dealt with in any effort for the betterment of mankind. iv. Even those whose outward conduct is correct are often prompted by selfish motives ( see Section IV, paragraph 6, of this Chapter). (c) The Bible plainly declares the sinfulness of all men. It represents mankind as marred by sin, Jesus as the only Physician to a sick world, all in need of the new birth, Jews and Gentiles as alike under sin. Many passages expressly state that all are sinful. “They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one" (Psalm xiv. 3). “All we like sheep have gone astray; we have turned every one to his own way; and the ijord hath laid on Him the iniquity of us all” (Isaiah liii. 6). “All have sinned, and come short of the glory of God” (Romans iii. 23). “The Scripture hath concluded all under sin” (Galatians iii. 22). Section II.— THE ORIGIN OF MAN 1. In both ancient and modern times Persistent Efforts have been made to gain Light upon the Origin of Man. Various widely accepted theories, in- MAN 47 eluding the most recent, have often seemed to contradict the Bible, but hitherto, upon fuller knowledge being ob¬ tained, such theories have had to be either abandoned or modified, and then the seeming disagreement has van¬ ished. Therefore, we need not be disturbed by the new theories constantly forthcoming, and we may with con¬ fidence accept what the Bible tells us. 2. The Bible says that Man was created by God. (a) The account of the creation of man is given in Genesis i. 26-ii. 25. The first part of this (to Genesis ii. 3) connects the creation of man with the work of cre¬ ation as a whole; the latter part deals with man himself more particularly. Actual history is here related, as is manifest by the style and tone of the narrative, the care¬ ful description of the position of Eden, and the use throughout the Bible of the word “Adam” (meaning “man”), as the proper name of the first individual. (b) The making of man is represented as the crown¬ ing act of God’s creative work, which took place in suc¬ cessive stages, rising from the creation of light to that of man, the highest being of all. Man is placed by God in dominion over the creatures already existing. Although linked with nature by his body, he alone possesses life above nature, directly imparted to him by God. “The Tord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul” (Genesis ii. 7). (c) The views of many distinguished modern scien¬ tists show substantial agreement with the Bible record of the origin of man and of the world. (d) Man’s sense of dependence upon God also points to his creation by God (see Chapter III, Section 1, para¬ graph 2 (a) i.). If not created by God, he would not thus be dependent upon Him. 3. Man was created in order that he might love, serve and enjoy God; or, in other words, that he might glorify God. God’s glory or pleasure is identical with the highest well-being of the universe. By living for God’s glory, or doing God’s will, man makes himself one with God in His high and holy purposes, and at the 48 HANDBOOK OF DOCTRINE [chap. V same time secures his own truest happiness — the favor and friendship of his Maker. God’s words concerning Israel are also true of all — “I have created him for My glory” (Isaiah xliii. 7). “Thou hast created all things, and for Thy pleasure they are and were created” (Revelation iv. 11). “Do all to the glory of God” (1 Corinthians x. 31). “Seek ye first the Kingdom of God and His righteous¬ ness; and all these things shall be added unto you” (Matthew vi. 33). “He that doeth the will of God abideth for ever” (1 John ii. 17). 4. Man was created in the Image and Likeness of God (Genesis i. 26, 27). This means that — (a) Man was created like God, the Great Spirit , in his possessing a soul or spirit with intelligence, moral powers, and capacity for spiritual fellowship. (b) Man was created pure and holy (see paragraph 5). (c) Man was placed, as God’s representative, in do¬ minion over the creatures. (d) Man was created for immortality. That is, but for sin, he would never have died. God warned Adam that death would be the penalty of disobedience. 5. Our First Parents were created in a State of Innocence or Purity. Though they lacked the strength which comes from withstanding temptation, yet they had no natural tendency or disposition to evil. Their minds were pure; their wills were in perfect harmony with God’s will. They knew, loved and enjoyed God. They need not have become sinful, for God made every pos¬ sible arrangement for their continued happiness, good¬ ness and progress. Their original purity is shown by — (a) The fact that God created man in His own image, which includes “righteousness and true holiness” (see Ephesians iv. 24). (b) God saying the whole of His creation was “very good,” for this included man as its crowning accomplish¬ ment (Genesis i. 31). (c) Plain Bible statements ; such as — “God hath made man upright; but they have sought out many inventions” (Ecclesiastes vii. 29). MAN 49 (d) The whole Bible narrative of the Fall, which depicts our First Parents’ sin as a new and evil era in the history of our race. (e) The statement that “by one man sin entered into the world” (Romans v. 12), thus showing that sin is later than human life. (f) The fact that sinfulness is not the normal (proper) state for a moral being. The choice of wrong implies a right condition to begin with, just as a person’s choosing to be dirty implies that he was once clean. 6. Man’s Condition at First was simple and primi¬ tive, but he possessed a high degree of intelligence, as well as of moral and spiritual power. (a) The Bible shows that Adam was capable of know¬ ing and talking with God, of understanding the directions given him, of distinguishing between right and wrong, of naming the animals, and of tending the Garden. (b) The study of various races confirms the Bible account of man’s early condition. For example : — i. The traditions and language of various savage tribes show that their ancestors were more civil¬ ized than they are. ii. Many races, such as the Egyptians, were, in the early ages, far more advanced than they are to¬ day. iii. Human skulls found in ancient caves and burial- places, are, on the average, as large as European skulls to-day. iv. All ancient civilizations held a tradition of a “gold¬ en age” in the past. v. Research in Babylonia and Egypt — the homes of the two oldest nations — shows that the further we go back the more developed, in certain di¬ rections, was their civilization. (c) Thus we conclude that, had man continued in harmony with God, he would probably to-day be more advanced than he is in culture of every kind. Sin has held him back. 50 HANDBOOK OF DOCTRINE [chap. V Section III.— THE FALL OF MAN 1. God tested our First Parents by a Single Plain Command, and warned them that death would be the penalty of disobedience. “The Lord God commanded the man, saying:, Of every tree of the grarden thou inayest freely eat: but of the tree of the knowledge of grood and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis ii. 16, 11). The Bible seems to imply that all free moral beings undergo a period of probation or test, after which, if faithful, they are confirmed in the course of goodness chosen. Thus we read of angels who ‘‘kept not their first estate’’ (Jude 6) and of others who did. By endowing man with free-will, God gave him the power of deciding his own action and destiny. 2. Temptation came from the Devil, or Satan, the lord of those fallen angels who had been expelled from Heaven for rebellion (2 Peter ii. 4; Jude 6 ; Luke x. 18). He appeared to Eve in the form of a serpent, suggesting to her — fa) Doubt concerning God’s goodness — “Yea, hath God said, ye shall not eat of every tree of the garden?” (Genesis iii. 1). (b) Disbelief in God’s warning — “Ye shall not surely die” (verse 4). (c) Desire for what God had forbidden — “In the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (verse 5). 3. Sin began among Mankind when our First Par¬ ents, yielding to the Devil’s temptation, disobeyed God’s righteous command, by taking and eating of the forbid¬ den fruit. This is called “The Fall.” 4. The Sin of our First Parents was Awful, for it consisted in disobeying their Maker, the One to whom they owed all, and who had done everything possible for their welfare and happiness. It sprang from selfishness, and included the seeds of all kinds of sin, namely: — (a) Unbelief. They disbelieved God and believed the Devil’s lie. MAN 51 (b) Covetousness. Though given the free use of all other trees, they longed for and took the fruit of the only one forbidden. (c ) Ingratitude. Though they had received so much from God they were discontented and thankless. (d) Pride. They aspired to be like God and independ¬ ent of Him. (e) Rebellion against God’s authority , Though they had a plain command uttered by the voice of God Him¬ self, they dared to resist Him and do that which He had directly said they should not do. 5. The Consequences of the Fall to our First Parents were most Serious, and began at once in their experience. That is — (a) They became conscious of guilt , and consequently sought to avoid God’s presence. (b) They came under the power of sin and the Devil. This was shown at once by each trying to throw the blame of wrongdoing upon another. (c) They were sentenced by God to sorrow, pain, hard toil, and death at last. (d) They were dismissed from the Garden of Eden. (e) They became exposed to the punishment of Hell. 6. Even while making known to our First Parents the terrible consequences of their sin, God in Mercy gave them the first Intimation of a coming Saviour, in His words to the serpent: “It [the seed of the woman] shall bruise thy head, and thou shalt bruise his heel’’ (Genesis iii. 15). This means that Christ — in a peculiar sense the “Seed [descendant] of the woman” — should, though Himself bruised in the conflict, obtain complete victory over Satan, and so restore to man the benefits which by sin he had lost. 7. Adam was the head and representative of the whole human race, consequently his Sin affected the whole of Mankind. (a) Through the fall of our First Parents — i. All men are born with a sinful nature, which early leads to actual wrongdoing. 52 HANDBOOK OF DOCTRINE [chap, v ii. All men are subject to sorrow, suffering, and death (see Section IV of this Chapter). “By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans v. 12). (b) Man is not only a distinct individual, but is also part of the human race, and as such inherits from his ancestors characteristics of many kinds. The principle of heredity * affects the whole of human life, the trans¬ mission of Adam’s sin being its earliest and farthest- reaching example. Any seeming injustice in this is an¬ swered by the fact that the sin and curse we inherit are more than counterbalanced by the wonderful benefits freely provided for all in Jesus Christ (see Chapter VI, Section I, paragraph 2). “As by the offence of one judgment came upon all men to condemnation ; even so by the righteousness of one the free gift came upon all men unto justification of life” (Romans v. 18). Section IV.—THE SINFULNESS OF MAN 1. Sin may be described as any Lack of Con¬ formity to or any Transgression of the Law of God. Thus — (a) Sin is connected with lazv. If there were no law there could be no sin. “Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law” (1 John iii. 4). God’s will or law, the Bible takes for granted, every¬ one may learn, either from the Bible (Romans iii. 2, 19), or from that inner knowledge of right and wrong which all possess, and which Paul calls “the law written in their hearts” (Romans ii. 15). (b) All sin is against God; it is transgression of God's law, man doing his own will instead of God's will. This is the distinctive mark of sin, so that those who disbelieve in God can have no true idea of sin. “Against Thee, Thee only, have I sinned, and done this evil in Thy sight” (Psalm li. 4). “Cursed be the man . „ . whose heart departeth from the Ii©rd” (Jeremiah xvii. 5). * “Heredity” is the passing on to children of the qualities of their parents or ancestors. MAN 53 (c) Sin is willing departure from right. This is shown by the meaning (in the original language) of “in¬ iquity/’ “transgression,” “sin” — words commonly used in the Bible for this great evil. “The Lord God. merciful and gracious . . . forgiving iniquity and transgression and gin” (Exodus xxxiv. 6, 7). “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity” (Psalm xxxii. 1, 2). i. “Iniquity” means a turning aside from the straight path, the same idea as that conveyed by the words “All we like sheep have gone astray” (Isaiah liii. 6). ii. “ Transgression ” means a falling away from God, and therefore the breaking of His command¬ ments. iii. “Sin” means a missing or coming short of one's duty, a failure to attain the right standard, as when Paul says “all have sinned and come short of the glory of God” (Romans iii. 23). (d) Sin may consist in yielding to what is wrong (sin of commission), or in not conforming to what is right (sin of omission). “All unrighteousness is sin” (1 John v. 17). “To him that knoweth to do good, and doeth it not, to him it is sin” (James iv. 17). 2. Man is Sinful in Two Ways. (a) He has a sinful nature. He is born with an incli¬ nation or tendency to evil. His heart is wrong ; he pre¬ fers his own way to God’s way. This depravity, or dis¬ position to sin, affects every part of man’s being, and it renders man unable, by his own efforts, to deliver himself. “Behold, I was shapen in iniquity, and in sin did my mother conceive me” (Psalm li. 5). “1 know that in me (that is, in my flesh) dwelleth no good thing” (Romans vii. 18). “We all . . . were by nature children of wrath, even as others” (Ephesians ii. 3). (h) He commits sinful acts. These, although the out¬ come of his sinful nature, are yet done by his own choice. 54 HANDBOOK OF DOCTRINE [chap V All men are thus, themselves, guilty of transgressing God’s law. “They are all prone out of the way, they are together become unprofitable; there is none that doeth good, no, not one" (Romans iii. 12). “All have sinned, and come short of the glory of God” (Romans iii. 23). 3. The Sinner is responsible for his own Sin. The Bible always ascribes sinful acts, feelings and thoughts to each individual’s own free and deliberate choice. Although prone to evil, man is a free agent. His spiritual powers were marred but not destroyed by the Fall. God speaks through his conscience, kindles in him good desires, and is at hand to make him more than superior to the evil in his disposition and surroundings. No one will perish for the sins of his forefathers who does not make those sins his own ; and, however evil may be a person’s inherited tendency, it can be overcome in the strength of God. “In those days they shall say no more, The fathers have eaten a sour grape and the children’s teeth are set on edge” (Jeremiah xxxi. 29). “The soul that sinneth, it shall die” (Ezekiel xviii. 4, 20). “Everyone shall die for his own iniquity; every man that eateth the sour grape, his teeth shall be set on edge” (Jeremiah xxxi. 30). Conscience confirms the testimony of the Bible. When a man experiences remorse on account of wrongdoing he knows that he himself is to blame. 4. The Bible presents Sin in Various Aspects, EACH OF WHICH SHOWS IT TO BE A TERRIBLE EVIL. (a) Sin is separation from God . Sin is more than the mere breaking of particular commands ; it is inward opposition to the will of God, choosing one’s own way instead of God’s way. In so doing the sinner separates himself from God, the source of his true life, and becomes the victim of spiritual death (see paragraph 5 (b) of this Section ). Then, realizing himself out of harmony with God, the sinner further repels, shuns, dislikes, flees from Him, resents being reminded of Him, wishes to be with¬ out Him. In short, he is a rebel against God, his rightful MAN 55 Ruler. The Bible, in calling sinners the “ungodly,” pic¬ tures them as separated from God. “Your iniquities have separated between you and your God, and your sins have hid His face from you” (Isaiah lix. 2). “The carnal mind is enmity against God” (Romans viii. 7). (b) Sin incurs the wrath of God. God, as the Holy One and the upholder of the moral order of the universe, cannot but be against sin, although He loves and pities the sinner. In wrath or righteous anger, He hates, condemns, and must at last punish sin — unless some way of forgive¬ ness be found (see Chapter VI, “Redemption” ) . “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Romans L 18). “Oh, do not this abominable thing that I hate” (Jere¬ miah xliv. 4). “The wrath of God cometh on the children of dis¬ obedience” (Oolossians iii. 6). God’s righteous anger with sin must ever be dis¬ tinguished from the personal or selfish anger of a private individual. God’s own perfect holiness is naturally opposed to sin, and besides, as the representative and ad¬ ministrator of the holy law of the universe, He is bound, in the highest interests of all, to be angry with sin, and to deal with it in a way that will tend to make His law honored and obeyed. This principle is illustrated in Sal¬ vation Army administration. An Officer in a position of authority might overlook an offence if it merely affected himself, but as the Representative of The Army he could not be otherwise than indignant with wilful breach of Regulation. Although sorry for the offenders, he could deal with them only in such a way as would tend to make Regulations honored and obeyed, since upon the observ¬ ance of these depends the welfare of the whole Organi¬ zation. (c) Sin is a disorder or disease which disturbs, upsets, defiles, injures man’s whole being; that is — i. Sin darkens the mind, making man unable, without the illumination of the Holy Spirit, to under¬ stand spiritual things. “The Gentiles . . . walk in the vanity of their minds, having the understanding darkened being alienated 56 HANDBOOK OF DOCTRINE [chap. V from the life of God through the ignorance that is in them, because of the blindness of their heart” (Ephe¬ sians iv. 17, 18). ii. Sin defiles the heart , so that, if left to itself, the heart becomes “deceitful above all things, and desperately wicked” (Jeremiah xvii. 9. See also Ecclesiastes ix. 3 ; Genesis vi. 5 ; Matthew xv. 19). iii. Sin weakens the will, so that even when men would do good, evil is present with and masters them (Romans vii. 14-25). iv. Sin dulls the conscience — that voice of God in the soul — so that men finally come to be “past feel¬ ing” about its promptings and warnings (Ephe¬ sians iv. 19). (d) Sin is bondage. Yielding to sin makes man its slave. Every sin committed strengthens the wrong habit and brings man more fully under the power of evil, from which he is unable to free himself. “Every one that committeth sin is the bondservant of sin” (John viii. 34, R.V.). “I am carnal, sold under sin” (Romans vii. 14). "Know ye not, that to whom ye yield yourselves ser¬ vants to obey, his servants ye are to whom ye obey: whether of sin unto death, or of obedience unto right¬ eousness?” (Rom. vi. 16). “His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins” (Proverbs v. 23). (e) Sin is the root-cause of nearly all human misery. Affliction, poverty, war, death, and other sorrows can be directly or indirectly traced to sin, either in the individual or the race. God has joined sin and suffering together, both in this world and in the world to come. The entry of sin into this world was immediately followed by sorrow, pain, death and the cursing of the ground. (f) Sin involves guilt. That is, the wrongdoer de¬ serves both blame and punishment, and this is brought home to him by conscience. He knows that he is under the condemnation of the law which he has broken. Men of all races have ever been deeply convinced that sin de¬ serves and will at last meet with punishment, unless satis¬ faction can otherwise be found. Even the heathen often MAN 57 beseech their gods to deliver them from punishment they feel they deserve. The Bible clearly teaches the guilt of sin. “Our iniquities are increased over our head, and our guiltiness is grown up unto the heavens” (Ezra ix. 6, R.V.). “Deliver me from blood guiltiness, O God” (Psalm li. 14). “Woe unto the wicked! It shall be ill with him: for the reward of his hands shall be given him” (Isaiah iii. 11). “Though hand join in hand, the wicked shall not be unpunished” (Proverbs xi. 21). 5. The Penalty of Sin is Death-— both physical and spiritual. “The wages of sin is death” (Romans vi. 23). “Sin, when it is finished, bringeth forth death” (James i. 15). (a) Physical death is separation of the soul from the body. “By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans v. 12). Bodily death, though not at once complete, began in our First Parents as soon as they sinned — “In the day that thou eatest thereof, thou shalt surely die” (Genesis ii. 17). All are subject to death in consequence of sin in the race, but through the redemptive work of Christ (see Chapter VI) all may at last find death “swallowed up” in glorious resurrection. “Then shall be brought to pass the saying that is writ¬ ten, Death is swallowed up in victory” (1 Corinthians xv. 54). (b) Spiritual death is the separation of the soul from God (see paragraph 4 (a) of this Section). i. Spiritual death, or separation from God, is, in some measure, the condition of all by nature, and is experienced even during bodily life. “She that liveth in pleasure is dead while she livetli” (1 Timothy v. (5). “You hath He quickened who were dead in trespasses and sins” (Ephesians ii. 1). ii. Spiritual death, however (like bodily death) is not at once complete, for the gracious influences of the Holy Spirit long operate upon the heart of 58 HANDBOOK OF DOCTRINE [chap. V the sinner. Being “dead in sin” does not imply unconsciousness or absence of will power ; it means that sinners are as powerless to save themselves from the corruption of sin as a corpse is to rescue itself from decay. iii. Spiritual death, when fully developed, becomes everlasting death; that is, complete separation from God and final banishment from His pres¬ ence (see Chapter XI, Section V). 6. The Essence, Root, or Underlying Motive of all Sin is Selfishness ; that is, pleasing self without due regard to the glory of God or the welfare of others. (a) That selfishness is at the root of all sin is shown in that — i. The Devil, the first and greatest sinner, is prompted by selfishness, for, simply to gratify himself, he would hurl God from His throne and damn the whole race. ii. Sinners of every kind, whatever form their wrong¬ doing may take, seek thereby to please them¬ selves. Whether a man steals, swears, gives way to bad temper, yields to pride, or sins in any other way, he acts thus, not because he wants to sin, but because of the gratification that sin brings to him. iii. Actions quite opposite in kind may alike be prompted by selfishness ; for example, giving to a good cause in order to be thought well of, or withholding one’s money merely for personal enjoyment. (b) The opposite of selfishness, and the essence of all true religion, is benevolence or love ; that is, being given up to doing good and seeking the welfare of others. This is shown by — i. The example of perfect love presented to us by God the Father and by Jesus Christ. “Beloved, let us love one another; for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God, for God is love” (1 John iv. 7, 8). “Ye know the grace of our L,ord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich” (3 Corinthians viii. 9), MAN 59 ii. The plain teaching of the Bible that “love is the fulfilling of the law” (Romans xiii. 10), and that the most admired gifts and graces are worthless unless prompted by love : ( see 1 Cor¬ inthians xiii.). (c) Thus, in order to live as God requires, the ruling principle of the life needs to he changed from selfishness to love, and this change, called “conversion” ( see Chap¬ ter VIII, Section III, paragraph 2), can be wrought only by the Holy Spirit, upon the exercise of faith in Christ. Many admire, and in their own strength seek, to live a life of benevolence, but, being unable to stem and change the current of their own evil natures, they fail, and usually give up in despair. Jesus Christ is their only hope. 7. The Subject of Sin suggests Questions which man, with his present limited knowledge, can only par¬ tially answer. For instance, it has often been asked : — (a) Could not God have prevented sinf The answer is that, so far as we can see, God could not have done this and yet have made man absolutely free in choice and will. And without free-will man would not have been in the image of God ; in fact, there would have been no real value in human life. Possessing free-will, man can attain to true nobility of character, whereas without it he would have been little or no better than the planets or other lifeless objects, which obey God’s wishes perfectly — but without any choice of their own. (b) But why did God, foreseeing the Fall with all its consequent sin and misery, create man at all? Or why did He not destroy man after his first transgression? The answer is that God must also have foreseen that greater good would, in the long run, result to the universe by allowing man to live and by providing for his redemp¬ tion. Were this not so, God, being benevolent, would either not have created man, or would have destroyed him immediately after he fell. This subject has puzzled the profoundest minds throughout the ages ; many have become involved in diffi¬ culties and have been led astray through it. Our wisest course is to leave such speculations, and make the utmost 60 HANDBOOK OF DOCTRINE [chap. V of what God has revealed — that He hates sin, that He is doing His utmost to save men from sin, and that in this He wants His people to help Him. With the fuller knowledge which will be ours in eternity, many things will become plain that are at present beyond our under¬ standing. 8. Man's Greatest Need is a Way of Deliverance from Sin and its Consequences, and this Jesus Christ, by His atoning work on man’s behalf, has fully and freely provided (see next Chapter). CHAPTER VI REDEMPTION Sec. I. — The Nature of Redemption. II. — The Extent of the Atone¬ ment. Sec. III. — The Harmony o f Redemp- TION AND Free-will. “We believe that Jesus Christ has, by His suf¬ fering and death, made an atonement for the whole world, so that whosoever will may be saved.” Section I.— THE NATURE OF REDEMPTION 1. Since God is what we know Him to be — infinitely loving, wise and holy — it was natural that He should look with deep compassion upon the sinful and wretched condition of men (as described in the last Chapter), and seek, by some means, to bring about man’s deliverance. God’s Great Plan for Doing this is commonlv spoken of as Redemption, or God’s Remedy for Sin. The word Redemption signifies buying back or deliver¬ ing by means of a ransom or price ; that is, by the offer¬ ing a sacrifice. Thus, man is redeemed from the claims of a broken law, from sin, Satan, and Hell, by the obedience and sacrifice of God’s own Son. Redemption is the central theme of the Bible. The Old Testament prepares for and points forward to Christ (who procured Redemption) ; the New Testament de¬ scribes His redemptive work, with its results. Redemp¬ tion is also the central doctrine of Christianity. It has been called “the keystone [central stone] in the arch of Christian doctrine,” because everything else depends upon it, and without it practically all other distinctly Christian teaching falls to the ground. Redemption stands out 62 HANDBOOK OF DOCTRINE [chap. VI most conspicuously in Army teaching. This is what The Founder meant when, in answer to an inquiry as to The Army’s principal doctrine, he replied, “The Bleeding Lamb.” Hence the importance of this subject. 2. God’s Purpose in Redemption is to recover man from all the terrible effects of the Fall, and raise him at last (in Heaven) to a position holier, happier, and more secure than that which was lost by our First Parents. In particular, by Redemption, God opens a way for all to obtain, among other benefits — (a) Salvation; that is, forgiveness, change of heart, and adoption into God’s family (see Chapter VIII). (b) Sanctification; or entire cleansing from sin (see Chapter X). (c) The constant presence and help of the Holy Spirit (see Chapter VII, Section II). (d) Resurrection at the Last Day in a glorious trans¬ formed body (see Chapter XI, Section III). (e) Eternal happiness with God in Heaven (see Chap¬ ter XI, Section VI). 3. The Ground, Reason, or Foundation Cause of Redemption is the Love of God. The sacrifice of Christ was not the cause of God’s love for sinners, or of His gracious disposition towards them. It was the out¬ come of that love. All along God loved and pitied sin¬ ners, but sin hindered the outflow of His favor to the world. His love led Him to devise means for man’s de¬ liverance. It is a mistake to represent the Son as loving us more than does the Father. The Father, in love, gave His Son, and the Son, in love, gave Himself, for the sake of a sin¬ ful world. “Herein in love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins’* (1 John iv. 10). “God commendeth His love toward us, in that, while we were yet sinners, Christ died for us’’ (Romans v. 8). 4. The Problem presented to God’s Love by Man’s Fallen Condition was, however. Tremendous. REDEMPTION 63 Upon the keeping of God’s holy law depended the well-being of all His creatures. Sin was a breach of that law ; hence it deserved, from God, as Moral Governor of the Universe, nothing but His withdrawal, wrath and punishment. God’s justice and holiness made it impos¬ sible for Him to overlook sin, and even His love impelled Him, in the highest interests of all, to deal with law¬ breakers according to their deserts, unless some way could be found of otherwise upholding the honor of His law. For God to have forgiven sin without a sacrifice equal in importance to that of the offence committed, would have caused God’s holy law to be lightly esteemed — all His creatures would have concluded that it could be dis¬ obeyed without serious consequences. Thus the breach of God’s law would have been sanctioned, and, as a result, the law itself would have been practically repealed. This is seen in earthly affairs. Any government that allows law-breakers to go unpunished quickly loses the respect of its subjects, and invites further disobedience. A father who takes no notice of, or who forgives too easily, disobedience to any of his commands, finds before long that all his commands are disregarded. Consequently some plan was needed by which God could forgive sin and bring the sinner into loving fellow¬ ship with Himself, while, at the same time, upholding the honor of His law, showing the terrible evil of sin, and maintaining His character of justice. This need was met in Jesus Christ , the Son of God. 5. Jesus Christ, by means of His Life and Death, BENEFITED MAN as follows I — (a) He revealed to us the nature of God — partly by His teaching, but chiefly by His own character and sacri- rce. He showed us especially the boundless love of God in freely giving His Son for sinful men. “He that hath seen Me hath seen the Father" (John xiv. 9). “The Word was made flesh, and dwelt among: ns (and we beheld His grlory, the grlory as of the only begrotten of the Father), full of grace and truth" (John i. 14). “No man hath seen God at any time; the only beg:otten Son, which is in the bosom of the Father, He hath declared Him" (John i. 18). 64 HANDBOOK OF DOCTRINE [CHAP. VI (b) He made known the Father's will — in His teach¬ ing. “The Father which sent Me, He grave Me a command¬ ment, what I should say, and what I should speak” (John xii. 49). "The word which ye hear is not Mine, but the Father’s which sent Me” (John xiv. 24). (c) He set us a perfect example— by His life. He showed us not only what God was, but what we ought to be — how to please God in human surroundings and under human conditions. “I have griven you an example, that ye should do as I have done to you” (John xiii. 15). “Christ also suffered for us, leaving: us an example, that ye should follow His steps” (1 Peter ii. 21). “Be ye therefore imitators of God, as beloved children; and walk in love, even as Christ also loved you” (Ephe¬ sians v. 1, R.V.). He made an atonement for our sins — by His This is the most important of all. “Our Ford Jesus Christ, by whom we have now received the atonement” (Romans v. 11). “Who grave Himself for us, that He might redeem us from all iniquity” (Titus ii. 14). “Who His own self bare our sins in His own body on the tree” (1 Peter ii. 24). He procured for us the presence and operation of the Holy Spirit — in virtue of His accepted atonement on our behalf (see Chapter VII, Section II, paragraph 1 (b) ). 6. To atone means to make amends for wrong done, and consequently to make “at one” those who have been at variance. The Atonement of Christ signifies that sacrifice of Himself which, by satisfying the claims of divine justice, opens a way for the deliverance of man from sin and its penalty. Thus “Atonement” is “atone¬ ment” — the making “at one” (that is, the reuniting or reconciling) of God and man, who were separated by sin. “Now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For He is our peace, who hath made both one, and hath broken down the middle wall of partition between us, having abolished in His flesh the enmity” (Ephesians ii. 13-15). (d) death. (e) REDEMPTION 65 Atonement and Redemption are closely connected. Atonement is the means employed; Redemption the end accomplished. 7. Jesus Christ was, in every way, fitted to make Atonement for the Sins of Mankind. None but He could have presented an offering of such infinite value. His sacrifice was efficacious (sufficient for its purpose), because — (a) He was truly man. Hence He could suffer and die, as a man, for man’s sin. “Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil” (Hebrews ii. 14). “God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law” (Gala¬ tians, iv. 4, 5). (b) He was truly God. Thus His offering possessed infinite value. “God . . . hath in these last days spoken unto us by His Son, whom He hath appointed Heir of all things, by whom also He made the worlds ; who being the brightness of His glory, and the express image of His Person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high” (He¬ brews i. 1-3). “Christ Jesus, who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient unto death, yea, the death of the cross” (Philippians ii. 5-8, R.V.). "i (c) He was perfectly holy. Hence, deserving no pun¬ ishment Himself, He could suffer for the sins of others. “He hath made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him” (2 Corinthians v. 21). “He was manifested to take away our sins; and in Him is no sin” (1 John iii. 5). (d) He suffered voluntarily. This made His sacrifice supremely meritorious. “I lay down My life that I might take it again. No man taketh it from Me, but I lay it down of Myself. I 66 HANDBOOK OF DOCTRINE [chap VI have power to lay it down, and I have power to take it again” (John x. 17, 18). “Christ also hath loved us, and hath given Himself for us” (Ephesians v. 2). (e) His offering involved tremendous sacrifice on the part of the Law-giver (God the Father). Thus it s'howed the importance of the law which had been broken. “God . . . spared not His own Son, but delivered Him up for us all” (Romans viii, 31, 32). “God, sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Romans viii. 3). 8. The Way in which we are benefited by the Death of Christ may be explained as follows: — Jesus Christ, on the cross, did make and present, on behalf of sinners, a sacrifice of such infinite value as made it pos¬ sible for God to let His love and mercy flow out in for¬ giveness to those who repent and trust the Saviour, while still maintaining His character of justice, upholding the honor of His law, and showing to all the terrible evil of sin. Thus, by the love and sacrifice of God Himself in Jesus Christ were the claims of both love and justice met. “Christ Jesus, whom God hath set forth to be a propitia¬ tion through faith in His blood, to declare His right¬ eousness . . . that He might be just, and the justifler of him which believeth in Jesus” (Romans iii. 24-26). 9. The Bible speaks of the Atonement of Christ in various Ways, each of which presents us with a Distinct Aspect of His Work on our Behalf. (a) Christ is described as a “Ransom,” and His zvork as “ Redemption “Ransom” is the price paid for the deliverance of a captive. “Redemption” signifies deliverance brought about by means of sacrifice or ransom. Thus Christ, at the cost of His life, “redeems” or delivers us from sin and its penalty. These words picture the bondage in which sin¬ ners are held and the costliness of their liberation, which required nothing less than the death of Christ for its accomplishment. “The Son of Man came ... to give His life a ransom for many” (Matthew xx. 28). “In whom we have redemption through His blood, the forgiveness of sins” (Ephesians i. 7). REDEMPTION 67 "Who grave Himself for us; that He might redeem us from all iniquity, and purify unto Himself a peculiar people zealous of good works" (Titus ii. 14). (See also Acts xx. 28; Romans iii. 24; Revelation v. 9.) (b) Christ is shown to have suffered in the sinner’s stead ; that is, as the sinner’s representative. Many passages speak of Christ as dying “for” sin or “for” the sinner, as “bearing our sins,” as being made “sin” or a “curse” for our sakes. Thus, the principle that we deserved to suffer was asserted in Christ’s sufferings that it might not have to be asserted in ours who believe on Him. His sacrifice is an acknowledgment, such as we could never have made for ourselves, of the greatness of our guilt. "Christ died for our sins" (1 Corinthians xv. 3). “He died for all, that they which live should not hence¬ forth live unto themselves, but unto Him which died for them and rose again" (2 Corinthians v. 15). "We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that He by the grace of God should taste death for every man" (Hebrew ii. 9). (c) Christ is spoken of as a “ propitiation ” for sin. “Propitiation” signifies that which satisfies, appeases, or turns away anger. The word reminds us that God is justly angry with sin (see Chapter V, Section IV, para¬ graph 4 (b) ) and that the death of Christ provides an appeasement or satisfaction which turns away His anger and enables Him rightly to become “propitious” or merci¬ ful to the sinner. Christ’s sacrifice is, in this sense, some¬ times described as a “satisfaction to divine justice.” "Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins" (1 John iv. 10). "He is the propitiation for our sins; and not for ours only, but also for the sins of the whole world" (1 John ii. 2). (d) Christ is said to make