lpquFa%i bg lytm tn tl|F Iltbrarg of Prinrrton ®ItrnlngtraI S^Fmtttarg BX 9875 .W45 1892 Weaver, Jonathan, 1824-1901 A practical comment on the confession of faith of thep S'*''^, /'^^*1J' yr Works of Bishop J. Weaver, D. D. Christian Doctrine. A Comprehensive Treatise on Sys- tematic and Practical Theology. By thirty-seven dif- ferent writers. Edited by Bishop Jonathan Weaver, D. D. Small octavo, 600 pages, cloth. Price, post- paid, $2.25. " Every topic is handled with scholarly and reverent care, and the result, as a whole, is a book full of very edifying reading.'— T/ie Interior. Discourses on the Resurrection. Simple, practical dis- cussions of this very important subject. 12mo, cloth. Price, postpaid, 60 cents. Divine Providence. 328 pages, 12mo, cloth. Price, postpaid, $1.25. " The reader will find truths and words of comfort that will breathe courage into his soul in the hour of trial. Ministers and laymen will find much that is adapted to their wants." — Rev. D. K. Flickinger, D. D, The Doctrine of Universal Restoration Carefully Ex= amined. With steel portrait of the author, 402 pages, 12mo, cloth. Price, postpaid, $1.25. " A peerless book against the heresy of Universalism. ... An able defense of Bible tTVit\\.^' —Religious Tele- scope. riinisterial Salary. An address upon the support of the ministry and upon systematic benevolence. 18mo, cloth. Price, postpaid, 30 cents. "Clear, concise, comprehensive. Just the book for every United Brethren family." A Practical Comment on the Confession of Faith of the Church of the United Brethren in Christ. 12mo, 185 pages, cloth. Price, postpaid, 75 cents. W. J. SHUEY, Publisher, United Brethren Publishing House, DAYTON, OHIO. A PRACTICAL COMMENT Confession of Faith UNITED BRETHREN IN CHRIST A PRACTICAL COMMENT ''*'* ^^ ^^^r^ % Confession of Faith OF THE CHURCH OF THE United Brethren in Christ / By Bishop J. Weaver, D. D. Prove all things; hold fast that which is good." — Paul DAYTON, OHIO United Brethren Publishing House W. J. SHUEY, publisher 1892 Copyright, 1892, BY W, J. Shuey, Publisher. PREFACE. The United Brethren in Christ have always been Armin- ian in their faith, as contradistinguished from Calvinistie. The Confession of Faitli had been arranged, rather than compiled, by Otterbein and those who followed him, a cen- tury ago. In form and style it resembled the Apostles' Creed ; and this creed was no doubt draAvn on largely for the matter composing the creed of this Church. However, the Church did not confine itself very closely to thi^ written creed. At an early day the General Conference inserted in the Book of Discipline, not an article of faith, but a command, based on the Word of God and on the known faith of the Church, requiring the people to keep the Sabbath day holy, and explaining how this should be done. So, in the early years of the Church, the General Conference inserted, in the form of questions to be asked candidates for the min- istry, both as licentiates and as elders, all the doctrines peculiar to Protestant evangelical churches; such as, de- pravity, regeneration, adoption, justification, sanctification, the inspiration of the Holy Scriptures, the divine call to the ministry, future eternal rew^ards and punishments, etc. These were asked of every candidate. If he avowed his disa})proval of any of these doctrines, he was rejected by the Conference as not being a suitable man to preach in this Church. If received, he was given a course of study, extending over a period of three years. This course comprehended all these doctrines taught in the Discipline, and required him to read certain books, selected with great care by the General Conference, and on these ii PREFACE. books he was examined annually to ascertain what profi- ciency he had made in the doctrines which he had i)ro- fessed to believe when lirst received by the Conference. In revising the Confession of Faith, the Commission have followed the trend of the United Brethren Discipline, and merely formulated in orderly, concise, and classic English what the Church has always believed. But let no one ' think that the task was an insignificant one, or that the work itself is of little consequence, because no new or strange doctrines are enunciated. On the contrary, it was of the utmost moment that what w'as known to the well informed ministry of the Church, and the few laymen who gave attention to it, that the Church was grounded on the truth, should be set in order, and so expressed that our doctrines could not be misunderstood or misinterpreted. Our revised Confession brings the faith of the Church out of obscurity into light and prominence before the world. The Confession is not a set of generalities, but carefully prepared articles of religion, wdiicli the intelligent reader will find are like a strong band that infolds and firndy secures the sheaf containing all the doctrines of the Church. For this the generations to come will rise up and call the Commission blessed. The author of the following pages, by quoting several of the old creeds, sketching their history, and detailing the important offices they have performed in the past history of the church, has outlined in a concise form for this Church, and especially for her younger ministers, a vast amount of information of great importance; and as a suggestion to further stud}^-, has opened an illimitable field of investiga- tion for the student. His explanations of the successive articles of our faith, and his discussions of the various doctrines of theology having their root in the statements of the creed, brief as they are, address the reason with great force, and fill the believer with renew^ed comfort as he reflects that these are the teachings of the Word of God, and will abide forever. PREFACE. iii Bishop Weaver has done the Church a signal service in the composition of this book. When his tongue shall no longer utter in tenderness and love, with matchless sim- plicity, the gospel of the Son of God, this book will be read by thousands with ever increasing delight and edifi- cation . William ^NIcKee. Datton, Ohio, August 1, 1892. CONTENTS. FAGB Preface i Introduction ix The Confession of Faith of the United Brethren in Christ — Adopted in 1889 xiii CHAPTER I. Creeds and Confessions — A Brief Account of their Origin AND Development 17 CHAPTER II. A Brief History of the Origin and Development of the Confession of Faith of the Church of the United Brethren in Christ 30 CHAPTER III. The Confession of Faith — Article I. Of God and the Holy Trinity 40 The Existence of God 41 The Holy Trinity 45 CHAPTER IV. The Confession of Faith — Article II. Of Creation and Providence 48 Creation 48 Providence 52 " CHAPTER V. The Confession of Faith — Article III. Of Jesus Christ 57 The Divinity of Christ 58 The Humanity of Christ 62 Free Grace 63 Atonement 64 CONTENTS. PACE The Resurrection and Ascension of Christ 70 Christ Our Mediator 72 The Second Coming of Christ 76 A Future General Judgment 76 CHAPTER VI. The Confession of Faith — Article IV. Of the Holy Ghost 78 The Deity of the Holy Ghost 79 Work Performed by the Holy Ghost 82 CHAPTER VII. The Confession of Faith — Article V. Of the Holt Scrip- tures 85 The Bible the Word of God 86 The Bible the Only Rule and Guide 92 CHAPTER VIII. The Confession of Faith — Article VI. Of the Church 98 The Holy Christian Church 98 The Divine CaU to the Ministry 102 The Purposes for Which the Church was Organized 106 CHAPTER IX. The Confession of Faith — Article VII. Of the Sacraments 111 Baptism 112 The Lord's Supper 114 The Baptism of Children 118 Washing the Feet 119 CHAPTER X. The Confession of Faith — Article VIII. Of Depravity 120 CHAPTER XL The Confession of Faith— Article IX. Of Justification 127 Justification by Faith Only 127 Good Works 183 CHAPTER XIL The Confession of Faith — Article X. Of Regeneration and Adoption 137 Regeneration 137 Adoption 142 CONTENTS. vii CHAPTER XIII. PAGB The Confession of Faith — Article XI. Of Sanctification... 145 CHAPTER XIV. The Confession of Faith — Article XII. Of the Christian Sabbath 155 Origin of the Sabbath Day 1.56 Change from the Seventh to the First Day of the Week 157 CHAPTER XV. The Confession of Faith — Article XIII. Of the Future State 163 The Resurrection of the Dead 164 The Nature of the Resurrection Body 166 A Future General Judgment 168 The Future State of the Righteous 172 The Future State of the Wicked 174 Conclusion 177 Index 179 INTRODUCTION. We live in times when human creeds are undergoing thor- ough inspection, such as seldom, if ever, before was known in the history of the Christian church. The general tendency of these scrutinizing examinations of denominational creeds is not toward their enlargement, or adding to them in the way of mere human opinion, but tow^ard simplifying, mak- ing plain, and sustaining them fully and clearly by the teach- ings of the Holy Scriptures. The authors of these rules of faith are seeking, not to find out especially what this or that man says, but what saith the infallible Word of God. There is, to be sure, not a little being said and written along the line of what is rather vaguely called the "higher criticism," much of which bears the mark of " itching ears," and will in due time find its proper level ; but the general trend, in the face of all this, is toward greater unity of faith, founded purely on Divine Revelation. It must be very evident to every observing person that the effort to sustain a creed because of its age, or because supported by opinions of learned and pious men in the past or at the present, is rapidly being undermined by the spirit of investigation in love for the pure word of God, in the crucible of which every confession of faith is now being cast; and only such doc- trines as endure this test will be honored in the make-up of a creed, no difference for what religious denomination it is intended as a body of divinity. In this effort for conformity to the inerrant Word of Truth in the formation of doctrines of belief for reli- gious bodies, all lovers of God and the right have reason for rejoicing. It is no cause for alarm that the ancient X INTRODUCTION. laiulmarks are ai)parently being removed, for there are no ancient landmarks in reality but such as are found in the Word of God, and not in merely human declarations. The Lord alone has the right to lead, and to set up the landmarks by which we are to be guided. The cardinal doctrines of the Christian religion are now to be set forth in as few articles of faith, and in as few words, as clearly defined statements will admit. Such a clear and unmistakable statement of Christian doctrine is necessary, in order to secure compact organization, or to build up a well ordered religious body. There must be a written, or clearly under- stood unwritten, creed, or rules of faith and practice, in order to maintain a visible society ; and without visible society or organization, the interests of our holy religion cannot be sustained and the evangelization of the world pushed for- ward. The importance of concise statements, explanatory of a creed, for the general good of a denomination, especially for those who have not the time and advantages for a careful investigation of the ground of their faith, in order to "give an answer to every man that asketh ... a reason of the hope that is in " him, cannot well be overestimated. For the unity and symmetrical growth of a religious body such plain comments upon the creed must be of great value. In- stead of increasing the distance between the various Christian bodies, it will rather have a tendency to bring them nearer to each other, because upon the great essential doctrines of the Bible there is a substantial unity of the faith, when prop- erly understood, and an entire unity of the Spirit in the bonds of love. The "Practical Comment on the Confession of Faith OF THE United Brethren in Christ," therefore, is a very timely work; and having been prepared by our Senior Bishop, J. Weaver, so long and favorably known in the Church, who has given so much time and labor to the study of creeds, as well as in the general field of theology, and has defended in such a masterly manner our Confession of Faith, this book from his pen will, without doubt, be INTRODUCTION. xi bailed with gladness, will ]je read by man}' thousands with great comfort and profit, and will do great good among our people, as well as be read beyond our denomination with interest and advantage. It will induce the members of our Church to examine our Confession of Faith and its scriptural foundation, will be the means of establishing them in its doctrines, will increase an intelligent understanding of what we believe, and, in this way, will be a blessing to our denominational life in the years to come. It is written in a compact form, and in the Bishop's own plain, unique, and forcible method of putting things. All in all, it is a timely, able, and splendid little voluine, in a new field of our denominational literature ; one which we all delight to receive from an old, tried veteran anions us, who now stands in the late evening of life firmly upon the foundation of the doctrines herein announced and defended, in the full assur- ance of the faith that there is but a thin veil intervening between him and the fair city of the immortally saved and glorified on the other shore. I bespeak for it the widest circulation and the most extensive reading, which it richly merits. B. F. Booth. Daytox. Ohio, August 1, 1S92. THE Confession of Faith OF THE UNITED BRETHREN IN CHRIST. Adopted in 1889. X. / In the name of God, we declare and confess before all men the following articles of our belief: ARTICLE I. OF GOD AND THE HOLY TRINITY. We believe in the o nly true God , the Father , the Son.atul the Holy Ghost; that these three are_one — the Father in the Son, the Son in the Father, and the Hol y Ghost equal in essence or being \yith the Father and the Son. ARTICLE II. OF CREATION AND PROVIDENCE. We believe thstllii/^ triune God cr^alod the heaxfili^ and the earthy a nd all that in them is. visible and Invisible : that he sustains, protects,. and govern^ with gracious regard for the welfare of man, to the glory of his name. ARTICLE III. OF JESUS CHRIST. We believe in Jesus Christy that he is very God and man ; that he became' incarnate by tlie" power of the Ffoly Ghost and was born of the Virgin Mary ; that he is the Savior and Mediator of t he__w hole human race, if they with full faith xiv COXFESSION OF FAITH. accept the grace proffered in Jesus; that_tliis Jesus sufferj^d and (Jied. on the cross for us, w as buried^ rose again on the third day, ascended into heaven, and sitteth on the right hand of God^to iutercecle for us; q^id that he \Kill come again at the last day to judge the hving an d the dead. ARTICLE IV. OP THE HOLY GHOST. We believe in the_ Holy_Gho§t ; that he is equal in being with the Father and the Son ; that he convinces the world of sin, of righteousness, and of judgment; that he comforts the faithful and guides them into all truth. ARTICLE Y. OF THE HOLY SCRIPTURES. We_beliej£4hat_the Holy Bible, Old and New Testaments, ^s the word of God; that it reveals the onlv true wav to our salvation; that_^,Y-ery true Christian is bound t<> acknowl- edge and receive it by the help of the Spirit of (tod aji the onlv rule and guide in faith and practice. ARTICLE YI. OF THE CHURCH. AVe believe in a holy Christian church, composed of true believers, in which the word of God is preached by men divinely called, and the ordinances are duly admin- istered; that this divine institution is for the maintenance of worship, for the edification of believers, and the conver- sion of the world to Christ. ARTICLE YII. /■ OF THE SACRAMENTS. \ We believe that the sacraments, Baptism and the Lord's Supper, are to be used in the Church, atud should be prac- ticed by aii Christians; but the mode of baptism and tne CONFESSION OF FAITH. xv manner of observing the Lord's .Supper are always to be left t(.) the judgment and understanding of each individual. Also, the baptism of children shall be left to the judgment of believing parents. The example of the washing of feet is to be left to the judgment of each one, to practice or not. ARTICLE YIII. OF DEPKAVITY. We believe that man is fallen from original righteousness, and apart from the grace of our Lord Jesus Christ, is not only entirely destitute of holiness, but is inclined to evil, and only evil, and that continually; and that except a man be born again he cannot see the kingdom of heaven. ARTICLE IX. OF JUSTIFICATION. We believe that penitent sinuersare justified before God, only l)y faith in our Lord Jesus Christ, and not by works ; yet that good works in Christ are acceptable to God, and spring out of a true and living faith. ARTICLE X. OF REGENERATION AND ADOPTION. We believe that regeneration is the renewal of the heart of man after the image of God, through the word, by the act of the Holy Ghost, by which the believer receives the spirit of adoption and is enabled to serve God with the will and the affections. ARTICLE XI. OF SANCTIFICATION. We believe that sanctification is the work of God's grace, through the word and the Spirit, by which those who have been born again are separated in their acts, words, and xvi CONFESSION OF FAITH. thoughts from sin, and are enabled to live unto God, and to follow holiness, without wdiich no man shall see the Lord. ARTICLE XII. OF THE CHRISTIAN SABBATH. We believe that the Christian Sabbath is divinely ap- pointed ; that it is commemorative of our Lord's resurrec- tion from the grave, and is an emblem of our eternal rest ; that it is essential to the welfare of the civil community, and to the permanence and growth of the Christian church, and that it should be reverently observed as a day of holy rest and of social and public worship. ARTICLE XIII. OF THE FUTURE STATE. We believe in the resurrection of the dead; the future general judgment; and an eternal state of rewards, in which the righteous dwell in endless life, and the wicked in endless punishment. The Confession of Faith OF THE UNITED BRETHREN IN CHRIST. CHAPTER I. CREEDS AND CONFESSIONS — A BRIEF ACCOUNT OF THEIR ORIGIN AND DEVELOPMENT. There is some difference between creeds and confessions of faith. Creed, from the Latin credo, is a brief statement of a few of the cardinal and undisputed doctrines of the gos- pel, such as the Apostles' Creed; while con- fessions of faith are more elaborate, including theological expositions, and are intended as a standard in public teaching. A creed or con- fession of faith may represent the cardinal doctrines of a separate denomination, or it may represent the faith of the church universal. The Westminster Confession represents the faith of the Presbyterian Church, while the Apostles' Creed represents the faith of the church universal. Whatever objections may be raised against confessions of faith, they 18 . CONFESSION OF FAITH. stand as the " crystalline reflex of thought of the church, the expression of her vital faith, and the pulse of her spiritual life." Creeds and confessions of faith are not, as some aflarm, the cause of differences of opinion, but the result. Creeds do not make sects, but sects make creeds. The objection is not well taken, because it puts the "cause for the effect, and the effect for the cause." The truth as taught by Jesus Christ is for the most part in concrete form, and can hardly fail to engage tlie attention of thoughtful men, and to draw out in definite form a summary of all the cardinal doctrines taught by him. The study of the great creeds and confessions of Christendom, as they rise before us during the ages past, is but the "study of theology in its highest historical development — in its reflex settlement after the great agitations of Christian thought had run their course." They are simply statements of what men believe to be the fundamental doc- trines taught in the Holy Scriptures. Written creeds and confessions are sometimes called symbols or symbolical books — "an abstract or compendium of faith or doctrine — a summary of the articles of religion."^ What is known as the "Apostles' Creed" is the ' Webster. CREEDS AND CONFESS! ONS. 19 most ancient form of creeds. There are frag- ments of creeds to be met with in the early records of the church, but they are only frag- ments. Origen, TertuUian, Cyprian, Gregory, and Lucian each collected and presented some remnants of creeds, but by whom they were written and to what extent used in the church we are not informed. Concerning the so-called Apostles' Creed, there is no reliable evidence that it was formulated by the apostles them- selves. Indeed the evidence is that it was not. In one form and another it existed in the church soon after the time of the apostles, but no two forms were exactly alike. This fact, without any further proof, is evidence that it was not drawn up by the apostles. This creed in its present form cannot be traced beyond the fifth century. Dr. Schaff says that "the Apostles' Creed itself is a gradual growth of three or four centuries, and was not completed until the time of Jerome and Augustine." By whom it was first formulated we are not informed; neither do we know at what time, only that it was soon after the days of the apostles. The confession of Peter found in Matthew 16:16, and the bap- tismal formula found in Matthew 28:19, would seem to be the basis of the so-called Apostles' Creed. / 20 CONFESSION OF FAITH. The Nicene or N'iceiio- Ooiistautiiiopolitan Creed received, with slight exceptions, its tinal and present form from the ecumenical council held at Constantinople, A. D. 381. This creed was developed from an earlier creed, and grew out of a conflict of opinion concerning the dignity and character of Christ. It is similar in many respects to the Apostles' Creed, only it is more ecumenical. Dr. Hodge says of this creed, that "in its present form it is the creed of the whole Christian church." By this, he means the fundamental doctrines set forth in this creed. The Athanasian Creed is the next monument of doctrinal truth we find in the early church. It has been attributed to Athanasius, Bishop of Alexandria. While it contains much of the doctrine held and taught by him, especially concerning the Trinity, it is nevertheless very evident that the creed was not composed by him. Athanasius died in 373, while the creed was the product of the fifth century. These three creeds were all that obtained prior to the Reformation. There were formulas and fragments of creeds from and after the second century, but none were received or ac- cepted by the church general except the three above named. From the eighth to the fifteenth CREEDS AND CONFESSIONS. 21 century but little was done in the way of form- ulating or revising creeds. Theology was not wholly neglected, but continued to be cultivated, especially during the twelfth and thirteenth centuries. There was not, however, any great freedom of inquiry manifest, but a disposition to " work upon the doctrinal data already adopt- ed and authorized by the church." When the Reformation came, which was an "outburst of new life in the church," new confessions of faith were formulated. Not that any new truths were discovered, but a flood of new light fell upon old truths. The first confession of faith after the Reformation set in was prepared by Melanchthon, in consultation with Luther. This is known as the Augsburg Confession, which was ratified at the Diet of Augsburg A. I). 1530. "This," says Dr. Schafi', "struck the keynote to other evangelical confessions, and strengthened the cause of the Reformation everywhere." The leaders in the Reformation were forced, on the principle of self-preservation, to state clearly and distinctly the fundamental doctrines of Chris- tianity in such form as to "include all truth and exclude error." Objections have been urged against all written creeds and confessions, on the ground that they produce heresies and schism, and are made to 22 CONFJ^JSSION OF FAITH. take the place of the Holy Scriptures. This objection is not well taken, and cannot be sus- tained. The fact is that every Protestant de- nomination that claims to be Christian reveres the Bible as the only infallible guide, and believes that it, and it alone, contains the only true way of salvation. "The correct idea of a creed," says Dr. Ralston, "is, not that it is intended as a substitute for God's Book, or something superior, or even equal to it, but merely that it is a brief and plain abstract, or summary, of the most important doctrines and duties which the denomination setting them forth believe to be plainly taught in the Holy Scriptures." Those who oppose all written creeds and insist upon taking the Bible alone as the creed, seem not to be aware of the fact that it is not after all the Bible alone, but the Bible as they interpret it. What is that but their creed — no matter whether it is written or not? Whatever they may say to the contrary, the fact remains that they are not governed by the Bible alone, but by the Bible as they interpret it; "and this interpretation, however it may be arrived at and settled, as agreed to, is, de facto, their creed." The Bible does not in any one place give a summary of all the cardinal doctrines of Chris- CREEDS AXI) COXFESSrONS. 23 tiauity; but they are scattered up and down in the Holy Scriptures, and a compendious view of these fundamental truths must be helpful, not only to inform the mind, but also to set forth in distinct articles the particular views held by each denomination. "They act as a basis of ecclesiastical fellowship among those so nearly agreed as to be able to labor together in har- mony.'' The consciences of men are not bound by creeds and confessions, only so far as they are scriptural, and then only by their voluntarily- subscribing to them. It should nev^r be over- looked that "a church has no right to make anything a condition of membership which Christ has not made a condition of salvation." Any denomination that arrogates to itself the right to exclude from its fellowship those whom Christ has received, presumes to dictate to him the conditions upon which he should save souls. The arts and sciences, for the most part, have been reduced to a system, and there is no good reason why the science of our holy Christianity, which is above every other science, should not be reduced to a system. This is one of the pur[>oses of written creeds and confes- sions — a form of words in ivhich articles of belief are comprehended. As to creeds and confessions beins^ schis- 24 CONFESSION OF FAITH. matical, the very opposite is true. Schisms and heresies have been settled by creeds and confes- sions. The Apostles' Creed, adopted at an early day in the history of the church, has done more to promote unity in the Christian church than all that has been said and done by those who have opposed written creeds and confessions. The Arian heresy was largely suppressed by the adoption of the Nicene Creed in the fourth century. By an addition to that creed the heresy of Macedonius concerning the proper divinity of the Holy Ghost was set aside. Other heresies w^ere eliminated by other addi- tions to the creed. Dr. Ralston makes the following summary: "At Nice the creed was made to assert the proper divinity of Christ; at Constantinople, that of the Holy Ghost; at Eph- esus, that the divine and human nature of Christ are united in one person; and at Chalcedon, that both natures remain distinct, and that the hu- manity is not lost nor absorbed in tlie divinity." Thus were these great and fundamental doc- trines established in the Christian church at an early day, and have done much in saving the church from schisms and heresies. Fourteen hundred years have come and gone since these great central doctrines of Christianity were es- tablished by the Christian fathers, and to-day CREEDS AND CONFESSIONS. 25 they are as firmly believed by the great body of Protestants as they were at the time of their adoption. Whatever harm (if any) has come from creeds and confessions has been the result of abuse rather than their proper use. The ex- perience and observation of good men in the ages past teach not only the utility, but the necessity, of written creeds and confessions. The objector w^ho teaches sacred things, if he is honest, will teach what he believes, and will thereby set up some standard of doctrine, and that is his creed. There is not, and cannot be, a Christian organization without a written or oral creed. "Every association, whether moral, po- litical, or religious, which stands for anything, will in some way or other make formal declara- tions of what they hold." While the revision of creeds may be depre- cated, it is nothing more than is to be expected. All creeds are human, and therefore subject to change. ** A wider range of Christian experi- ence, a fuller flood of light bursting from the inexhaustible Scriptures, or marked revolutions in human thought, may require a restatement or modification of certain doctrines." J)r. Schaff, who is authority on creeds, says that "creeds are tlie milestones which mark the stages of development in the knowledge of revealed truth. 26 CONFESSION OF FAITH. Every creed is the result of preceding theolog- ical coiitrovers3\" The revision of creeds is not peculiar to any age. There is scarcely a creed in Christendom which has not been revised. The so-called Apostles' Creed was revised a number of times, and w^as not completed till the fifth century. The Nicene Creed of 325 ^vas revised in 381, and again two centuries later. The Roman Church revises her creed, not by a restatement of doctrines, but by addi- tions. The Augsburg Confession, the Heidel- berg Catechism, the Thirty-nine Articles of the Church of England, the Westminster Confes- sion, and many others have been revised. Prot- estants agree that creeds and confessions are fallible, and therefore admit of change without doing any violence to the fundamental doctrines of Christianity. They hold and teach that in- fallibility belongs to the Word of God alone. Creeds and confessions are only approximate statements of revealed truths. There is no standard or rule governing the length of creeds and confessions. They may contain only the essentials of salvation, or they may cover a large field of Christian doctrine. One thing is worthy of special note, that all the creeds and confessions of Christendom, whether long or short, very nearly agree on all the CREEDS AND CONFESSIONS. 27 cardinal doctrines of the Bible. The difference, whether only apparent or real, is in the detail or mode of statement. This shows " Christianity to be unchanging in substance, while in forms of thought and expression it is adaptable to every age, and to every variety of culture." "Creeds and confessions," says Dr. Hodge, "have been found necessary in all ages and branches of the church, and when not abused have been useful for the following purposes: first, to mark, disseminate, and preserve the attainments made in the knowledge of Christian truth by any branch of the church in any crisis of its development; second, to discriminate the truth from the glosses of false teachers, and to present it in its integrity and due proportions; third, to act as the basis of ecclesiastical fellow- ship among those so nearly agreed as to be able to labor together in harmony; fourth, to be used as instruments in the great work of popu- lar instruction." To show the unity in Christian doctrine on all points which may be considered essential to salvation, it will be interesting and profitable to compare the Apostles' Creed completed in the fifth century, and tlie Nicene Creed of 381, with the })rincipal creeds of the orthodox Churches of the present time. 28 CONFESSION OF FAITH. THE Al'OSTLES t'REED. I believe in God the Father Almighty ; Maker of heaven and earth. And in Jesus Christ, his only begotten Sou, our Lord ; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried ; he descended into hell ; the third day he rose from the dead ; he ascended into heaven ; and eitteth at the right hand of God the Father Almighty ; from thence he shall come to judge the quick and the dead. And I believe in the Holy Ghost ; the holy catholic church ; the communion of saints; the forgiveness of sins; the resurrec- tion of the body; and the life everlasting. Amen. THE NICENE CREED. I believe in one God the Father Almighty; Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man ; and was crucified also for us under Pontius Pilate; he suffered and was buried; and the third day he rose again, according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again, with glory, to judge both the quick and the dead; whose king- dom shall have no end. And I believe in the Holy Ghost; the Lord and Giver of life ; who proceedeth from the Father and the Son ; who with the Father and the Son together is worshiped and glorified; who spake by the prophets. And I believe one holy catholic and apostolic church. I ac- CREEDS AND CONFESSIONS. 29 knowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen, A comparison of these creeds with tlie ortho- dox creeds since the Reformation will show a substantial agreement in all the fundamental doctrines of Christianity. Denominations or sects which oppose written creeds and confes- sions are not as nearly agreed on fundamental doctrines as those which adopt them; neither are they any more in harmony with each other. The sects which reject and denounce written creeds and confessions are as tenacious of their particular views as those which have adopted them, and they are as slow to fellowship those who differ from them as those who have written creeds and confessions. Every sect has a creed, either written or oral. The only question then is, whether or not a sect has a right to commit its articles of faith to writing. The superiority of written over unwritten law must appear to the mind of every thoughtful man. Creeds are formed and adopted, not as a substitute for the Scriptures, but as a declaration of what the Scriptures are believed to teach. CHAPTER II. A BRIEF HISTORY OF THE ORIGIN AND DEVELOPMENT OF THE CONFESSION OF FAITH OF THE CHURCH OF THE UNITED BRETHREN IN CHRIST. The organization of the Churcli of the United Brethren in Christ was commenced by Philip William Otterbein, in the city of Baltimore, Maryland, in A. D. 1774; but the organization was not completed until the year 1800. As it was not the purpose of Mr. Otterbein and those immediately associated with him to organize a new and distinct Church, there was no confes- sion of faith formally adopted until 1815. Some articles of faitli were drawn up by Mr. Otterbein for the benefit of his congregation in Baltimore, and were in common use throughout the Church, but never formally adopted as the creed of the Church. It will be interestinof to insert those articles of faith which were in use prior to A. D. 1815. In the name of God we confess before all men, that we believe in the only trueGod, Father, Son, and Holy Ghost; that these three are one; the l^ithei^in the Son, the Son in the Father, and the Holy Ghost equal Jn 30 ^ ^ CONFESSION BEFORE 1815. 31 essence with both; that this_God created lieaven and earth and a ll that in them is, visible as well asjnvisible, a nd sustain s, govi ins, i^tutLrts, and supports the same. We beli eve in .leMis Christ; t hat he is ver y God and man, Savior anible is the Word of (Tod; that it contains the true way t() our salvation; that every true Christian is hdund to acknowledge and receive it wifh the intluence iif__thc Spirit of (iod, as liis only rule and^ guide ; and that without repentance, faith in Jesus Christ, forgiveness of sins, and following after Jesus Christ, no one can be a true Christian. We believe that the doctrine which the Holy Scrip- tures contain, namely, the fall in Adam and salvation tlirough Jesus Christ, shall be preached and proclaimed throughout the whole world. We recommend that the outward signs and ordinances, namely, ba ptism a nd the remembrance of the Lord in the distribution of the bread and wine, be observed; also the w ashing of feet , when the same is desired. In 1815 the Urst General Conference of the Church convened near Mt. Pleasant, Pennsyl- vania. At this Conference a discipline was 32 CONFESSION OF FAITH. formulated and adopted, and the articles of faith that had been in use in the Church prior to that time were revised, adopted, and ordered to be printed in the Discipline. Up to this time the Church had not had any rules nor articles of faith printed. The Confession of Faith, as adopted at ,this first General Conference, was subsequently re- vised at several General Conferences. The fathers in the Church were progressive and aggressive. As the light increased, and the exigencies of the times demanded, they amended their rules and revised the articles of faith. They made no material change in doctrine, but in forms of language and additions. The last change was made in 1857, and that of only one word; but it materially changed the sense of the article in which the change was made. The words " in this respect " were changed to read "in these res'pects.'" As they stood they referred only to the washing of feet, but as changed, they included the ordinance and sub- jects of baptism, the Lord's Supper, and the manner of observing them. That it may be better understood I will insert the article in which the change was made. We believe that the ordinances, viz., baptism and the remembrance of the sufferings and death of our Lord Jesus ITS ORIGIN AND DEVELOPMENT, 33 y Christ, are to be in use and practiced by all Christian societies; and that it is incumbent on all the children of God, particularly, to practice them; but the manner in which ought always to be left to the judgment and under- standing of every individual. Also the example of wash- ing feet is left to the judgment of every one, to practice or not ; but it is not becoming for any of our preachers or members to traduce any of his brethren whose judgment and understanding in these respects are different from his own, either in public or private. Whosoever shall make himself guilty in this respect, shall be considered a traducer of his brethren, and shall be answerable for the same. By inserting the words "these respects" for "this respect" it will be readily seen how much the change implied. At the General Conference of 1885 a laro-e majority of the delegates felt that there ought to be a restatement and a rearrangement of the doctrines expressed and implied in the old Con- fession. There had been trouble in the Church at different times on certain points of doctrine which were not clearly defined in the Confession of Faith. In 1849 the General Conference foundy , — v it necessary to settle the doctrine of future end-',^ •"*/ ^ less punishment; which it did by inserting it in the Discipline in the form of a question to be asked candidates for ordination. In like man- ner the General Conference of 1857 settled the'C>^^^ doctrine of depravity, which at one time came 34 CONFESSION OF FAITH. very near producing a rupture in the Church. These, together with the doctrines of the Chris- tian Sabbath and call to the ministry, while they are implied in the old Confession and always taught and believed by the Church, are not explicitly stated, but are to be found here and there in the Discipline. A large majority of the delegates comprising the General Confer- ence of 1885 believed that the time had fully come when there should be a restatement of the cardinal doctrines taught and believed by the Church. And in order to secure "grammatical accuracy and definiteness of expression, some verbal changes and reconstruction of sentences" were found to be necessary. It was also desired that our Confession of Faith should be written in distinct articles, and the doctrines implied in the old creed and scattered through the Discipline set in their appropriate places in the revised Confession. Every fundamental doctrine ex- pressed or implied in the old creed is incorpo- rated in the revised, and there is not a single doctrine in the revised Confession that is not either expressed or implied in the old. To accomplish this revision in the most orderly manner possible, the General Confer- ence of 1885 appointed a Commission, composed of twenty-seven members, including the bishops ITS OBIGIX AND DEVELOPMENT. 35 of the Church. This Comiiiissiou was in- structed by the General Conference to "preserve / unchanged in substanc e the present Confession of ( Faith, so far as it is clear." In accordance with this action, the Commission, after six months' preparation and thought, met in the city of Dayton, Ohio, Xovember 17, 1885. The Com- mission felt that a very great responsibility rested upon it, so that nothing was done in a hasty manner; but after much prayer and care- ful thought, the work was accomplished. Every word and every sentence was carefully analyzed by a number of the best scholars in the Church. Perfection is not claimed, but "that a great! improvement has been made as regards order,! maturity, fullness, and serviceability," will be' readily seen by all who will take the time to compare the revised with the old creed. This is the testimony of such men as Drs. SchaiF and Strong; also of Bishop Walden, and other schol- arly men of other denominations. A learned theologian of another Church, who has made the subject of creeds a special study and who took time to compare our revised with the old creed, says of the revised that "it is more full and more specialized and better or- dered, is more extensive and elaborate, and represents what may be regarded as a maturer 36 CONFESSION OF FAITH. type of faith. ... I may confess that I regard the old creed as crude in form, in order, and in statement." Soon after the Commission had completed its work, its report was published in pamphlets, tracts, and the Church organ, and sent out through the Church. Every reasonable effort was made to put it into the hands of every member of the Church, and this was continued for three years. During this time those who were opposed to the measure did all they could to defeat it. In IS'ovember, 1888, the vote was taken and the result was that fourteen-tifteenths of all the votes cast were in favor of the revised Confession of Faith — in round numbers, fifty- one thousand votes for, and three thousand three hundred against. The work done by the Commission, together with the number of votes cast for and against the revised Confession of Faith, was submitted to the General Conference which convened in York, Pennsylvania, in May, 1889. That body, composed of one hundred and thirty members, fresh from the members which had elected them, and with a distinct understanding as to their views concerning the revision of the creed, carefully reviewed the work done by the Com- mission, to2:ether with the number of votes cast ITS ORIGIN AND DEVELOPMENT. 37 for and against the revised Confession, and put its official seal upon it by a vote of 110 for, and 20 against; so that the revised Confession, a review of which is given in the following pages, is now the fundamental belief of the Church of the United Brethren in Christ. It was well understood throughout the Church that the matter would come before the General Confer- ence for linal action, and the delegates were elected in view of that fact. Judge Slough, before whom the case was heard, closes his very able decision with the following words: "Indeed, this court feels called upon to say, in view of all the evidence and the law of the case, that this Church has done its work in these matters in not only a lawful but Christian manner, and with a de- gree of care, wisdom, and correctness commend- able to the Churches of the w^orld." It is a fact worthy of special mention that learned men and theologians who regard creeds and confessions as human productions, and as only approximate expressions of revealed truth, readily concede the right to revise them. This has been the order ever since the first creed was written. The fathers in our own denomination claimed this right, and revised our Confession a number of times. Those who deny this right 38 CONFESSION OF FAITH. can hardly be recognized as members of the Protestant family. In view of this right a large mnjorit}^ both of the ministers and members of the United Brethren in Christ accepted the revision of the Confession of Faith, and are well satisfied with it. Every cardinal doctrine dear to the Church is clearly stated in the revised creed. If those who formulate creeds and con- fessions w^ere inspired, then it would be hazard- ous to revise them; but this is not claimed by any Protestant of sound mind. All the great creeds of Christendom have been revised; some in one way, others in another. The creed-revi- sion movement at this time is somewhat gen- eral. The result will be to bring the orthodox denominations " nearer together, on the basis of consensus in essentials, liberty in non-essentials, and charity in all things." Dr. Schaif remarks that "we live in an age of research, discovery, and progress, and whosoever refuses to go ahead must be content to be left behind and to be outgrown. Whatever lives, moves; and what- ever ceases to move, ceases to live. It is impos- sible for individual Christians or churches to be stationary; they must either go forward, or go backward." But however necessary the revision of a creed or confession of faith may be, it never meets Zr.S ORIGIX AXI) DEVELOPMENT. 39 with universal favor. There are always some to oppose, even though they cannot give any good reason for their opposition. In these clays of speculation, research, and discovery, it is highly important that ever}- denomination which has a written creed or confession should aim to have set forth in clear, unmistakahle language all the fundamental doctrines believed and taught in that denomination. This was the sole aim in the revision of the Confession of Faith of the Church of the United Brethren in Christ. CHAPTER III. THE CONFESSION OF FAITH — ARTICLE I. In the name of God, we declare and confess before all men the following articles of our belief : ARTICLE I. OF GOD AND THE HOLY TRINITY. We believe in the only true God, the Father, the Son, and the Holy Ghost; that these three are one — the Father in the Son, the Son in the Father, and the Holy Ghost equal in essence or being with the Father and the Son. Two cardinal doctrines are affirmed in this article: first, the existence of God; second, the Holy Trinity. First in order, we have a solemn declaration of our belief. " In the name of God, we declare and confess before all men the following articles of our belief." As an introduction this is alto- gether proper, and it is reasonably expected that all members of the Church, and those who de- sire to become members, subscribe to the Con- fession of Faith, Creeds and confessions are intended to serve as the " basis of ecclesiastical fellowship among those so nearly agreed as to be able to labor together in harmony." Upon 40 OF GOD AXD THE HOLY TRINITY. 41 this Dr. A. A. Hodge says, "It must be remembered, however, that the matter of these creeds and confessions binds the consciences of men only so far as it is purely scriptural, and because it is so." THE EXISTENCE OF GOD. *' We believe in the only true God, the Father, the Son, and the Hol}^ Ghost." Extended argu- ments on this, or any other proposition, in a work of this kind, cannot, and should not, be attempted. All that is aimed at is a brief and concise statement of the doctrine affirmed in each article of the Confession. Comments upon a creed properly belong to practical theology, and in this order we shall seek to review the several doctrines stated in this Confession of Faith. At the foundation of every creed of Chris- tianity lies the belief in the existence of "one Supreme, Self-existent Being," who is from ever- lasting to everlasting — who always was and always will be; infinite in being and perfection. A proper view of God is essential to acceptable worship. By this is not meant that we are to comprehend him, or understand the mode of the divine existence; but to know him in his attri- butes, so far as he has been pleased to reveal 42 COXFESSION OF FAITH. himself in nature and Revelation. None of the sacred writers undertook to prove the exist- ence of God; they simply affirmed it. When Moses commenced to write the history of crea- tion, he said, "In the beginning God created the heaven and the earth"; thus assuming the existence of such a Being. So in tlie form- ulation of creeds and confessions this great fundamental fact is assumed. Thus the Apos- tles' Creed commences, "I believe in God the Father Almighty." The Nicene Creed begins, "I believe in one God the Father Almighty-." The Westminster Confession commences by affirming, "There is but one only living and true God." The United Brethren Confession begins, "We believe in the only true God." In like manner, other creeds commence by affirm- ing this cardinal truth. Every true worshiper should seek to know as much about God as it is possible to know; and it is possible to know a great deal about him. God only is absolutely perfect — perfect in all his attributes. Angels and men may be perfect in a degree, but absolute perfection belongs to God, and to him alone. His divine perfections are brought within our view in nature and the Holy Scriptures, so that we can form some con- ception of his character and greatness. The OF GOD AND THE HOLY TRIXITY. 43 perfections ascribed to God in the Scriptures, and in some degree visible in his works, are eternity, unity, spirituality, omniscience, omni- potence, omnipresence, immutability, holiness, truth, justice, and goodness. With all these divine and absolute perfections, the humble worshiper may draw nigh unto him and call him by the endearing name "Father." An old divine, after having reviewed the attributes of God, says, "Who then, as he contemplates this glorious being in the transcendent beauty of his revealed character, can forbear to pray, ' Tliy name be hallowed ; Thy kingdom come; Thy will be done; as in heaven, so in earth' V There lies deep in thejiuman consciousness /o <*^ i^ i ^ — — — ^— --- -' Y^ «- the abiding conviction that there is a God. To t^*^*^ doub t the existence of a being such as the Scrij-jtures reveal to us is to doubt our own consciousness. This belief is implanted in our nature, from which we cannot separate ourselves. Upon this idea a distinguished scholar said: "I feel myself to be an accountable being; therefore there must be one superior to me who can reward and punish. Otherwise my existence would be a contradiction."' In whatever direction we turn our thoughts, we meet with evidences of the divine existence. If we look within, we are confronted by oui* 44 CONFESSION OF FAITH. own consciousness. If we look into the vast field of nature, we see evidences of wisdom, power, and goodness. There are contrivances and a fitness of things for one another which compel us to look for the contriver. Whence all thes3 worlds and systems? Whence all these laws and forces? Whence all this order and harmony? Whence all this complete adapta- tion of one thing to another? Whence all this multiplicity of contrivance in every department of the universe? Did all these spring out of nothing? Was there not a cause for all these things? To these and many other similar ques- tions there is but one reasonable answer, — "In the beginning God created the heaven and the eartli." The idea of one supreme, self-existent Being of beings is the doctrine declared in this first article of our Confession. It should be constantly kept in mind that to worship this great and holy Being acceptably, it must be performed in spirit and in truth. Jesus said to the woman of Samaria: " The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth." God is great, and greatly to be feared and adored. He OF GOD AND THE HOLY TRINITY. 45 is above all and over all — the supreme object of worship both in heaven and on the earth. May we not join with the pious psalmist and say, "O, come, let us worship and bow down; let us kneel before the Lord our Maker; for he is our God." THE HOLY TRINITY. Next to a belief in the existence of God is a belief in the existence of a Holy Trinity. The doctrine of the divine unity is taught and believed by the Christian church in general. Both the Old and New Testaments, in plain, unequivocal language, teach that there is none other God but one. "Thou art the God, even thou alone'' (II. Kings 19:15). "Thou art God alone'' (Psalm 86:10; Isaiah 37:16). But the Scriptures teach that there are three distinct but not separate persons in this one Godhead. The article under review says, "These three are one — the Father in the Son, the Son in the Father, and the Holy Ghost equal in essence and being with the Father and the Son." This fundamental doctrine, however myster- ious and incomprehensible it may be to us, lies at the very base of the whole Christian system. Remove this foundation stone and the whole superstructure falls to the ground. God is one 46 COXFESSIOy OF FAITH. and triune — tliree persons in one God. For the truth of this great doctrine we are indebted to the Holy Scriptures. Reason alone rejects it, not because it is contrary to right reason, but because it is above her highest reach. Reason has her reahn, beyond which she may not go. ^o one can comprehend the mode of the divine existence, or fathom the depths of the divine essence. Why then reject the doctrine of the Trinity because of its incomprehensibility? Mysteries are all around us and in \is. Even life is a mystery. We see and feel the evidences of it, but cannot tell what it is. We know, or may know, something about many things, but do not and cannot know all about anything. "It is happy for us," says Bishop Hall, "that God makes us of his court, and not of his council," The Scriptures abundantly teach that the Father is God, the Son is God, and the Holy Ghost is God, and that these three are one. " It is," says Dr. Meyer, "the point on which all Christian ideas and interests unite; at once the beginning and end of all insight into Christi- anity." To reject the doctrine of the Trinity is to undermine the whole Christian sj^stem. "Those who have no Trinity have no Savior." Tliere are three distinct, but not separate, per- OF GOD AND THE HOLY TRINITY. 47 sons, of one essence, — three in unity. Dr. Rals- ton says: "The Bible doctrine of the Trinity is one of those sublime and glorious mysteries wljich the mind of man, at least while shrouded in clay, cannot penetrate. ... A trinity of per- sons in the unity of the Godhead is something of which w^e can form no definite idea. The fact is revealed to us beyond contradiction in God's Holy Word." While in this time-haze, clothed with mortalit}', we walk by faith; but when these earthly vestments are laid aside, and we are permitted to see as we are seen, and know as we are known, we may then understand some of those m3'steries which are now hidden from us. Faith is never so eloquent and triumphant as when, in the midst of inexplicable mysteries, she looks up into tlie face of God and exclaims, "Father, it is so, because thou hast said it!" To God the Father, God the Son, and God the Holy Ghost, three in one, be praise, and honor, and dominion evermore. This subject is further treated under Article IV. — "Deity of the Holy Ghost." CHAPTER IV. THE CONFESSION OF FAITH — ARTICLE II. AETICLE II. OF CREATION AND PROVIDENCE. We believe that this triune God created the heavens and the earth, and all that in them is, visible and invisible ; that he sustains, protects, and governs these, with gracious regard for the welfare of man, to the glory of his name. This article contains two cardinal doctrines: first, creation; second, providence. It will be observed that these are closely allied to the propositions laid down in the first article, namely, " God and the Holy Trinity." It is the beauty, excellency, and utility of a confes- sion of faith to state in systematic order all the fundamental doctrines of Christianity. This much we claim for the confession of faith now under review; not that it is superior to other creeds, but that it is not inferior to the very best. CREATION. "We believe that this triune God created the heavens and the earth, and all that in them is, visible and invisible." There is a visible and 48 OF CREATION AND PROVIDENCE. 49 tangible universe, which exhibits marks of design and workmanship. Many theories have been advanced concerning the origin of matter and mind; but the Mosaic account given in Genesis 1:1 is not only the most ancient but the most reasonable theory that has ever been given. "In the beginning God created the heaven and the earth." This is a clear and unequivocal statement. Creation is the work of God; he alone has power to create — to bring a universe out of nonentity. In Romans 1:20 Paul says, "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." In Hebrews 11:3 we read, "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things w^hich do appear." From this statement of the apostle, which is in harmony w^ith the Mosaic account, we must believe that God made all things out of nothing. In Psalm 33: 6, 9 it is declared that " by the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. . , . For he spake, and it was done; he commanded, and it stood fast." From these and many other similar passages which might be cited, it is 50 CONFESSION OF FAITH. evident that " God called into being from non- entity the entire universe of finite existence, whether material or immaterial." This is the common belief of the church throughout all Christendom. A universe without a God, a creation without a Creator, is not only contrary to right reason, but absolutely impossible. It would be equiva- lent to saying that nothing produced something; or that we have a stupendous effect without a cause, neither of which can be true. Everj^ law and force in nature is a swift witness against all such theories. In whatever direction we turn our eye or thought, we meet with evidences of desiffu. The unnumbered manifestations of con- trivance in the universe; the complete adapta- tion of one thing to another, such as the eye and the light, the lungs and the atmosphere, the ear and sound, — all proclaim that there must have been an intelligent First Cause. The Bible says that First Cause is God. As to the date of creation, that is altogether immaterial. Whether it was six thousand or six million of years ago does not change or weaken the fact that "in the beginning God created the heaven and the earth." Whether the six days mentioned in Genesis are to be construed jnetaphorically, each day meaning a OF CREATION AND PROVIDENCE. 51 long period of time, or as literal days of twenty- four hours each, is immaterial. God did as it pleased him. If he had so willed, he could have created and arranged everything in the universe in a moment of time; for his wisdom is perfect, and his power unlimited. The study of the work of creation is a de- lightful employment, and the probabilities are that it will be continued in the life to come. Even here and now we can see that "the heavens declare the glory of God, and the firmament showeth his handiwork." While we have only glimpses of the magnitude of creation, enough is brought within our reach to teach us something of the wisdom, power, and goodness of the Creator. We can see how everything is adjusted so as to meet the wisest ends. "Here the Christian is led into the most delightful field of contemplation. . . . Placed in this beautiful temple, and looking around on all its various parts, he cannot help joining with the psalmist in saying, *0 Lord, how manifold are thy works; in wisdom hast thou made them all.'" And if he will call to his assistance the instruments of science, he will see, far beyond the range of his natural vision, heaven spread above heaven, and constellations thrown over the firmament in the most beautiful order. He will see ^Hids and 52 CONFESSION OF FAITH. floors, and clouds of stars" that no man can number. How comforting tlie thought to every true Christian, that the Creator of all these things is a kind, loving, and merciful Father, under the shadow of whose wings he may find refuge and safety at all times. PROVIDENCE. God not only created all things, but, as affirmed in this article of faith, "sustains, protects, and governs these with gracious regard for the welfare of man, to the glory of his name." This is a clear and compre- hensive statement of the doctrine of divine providence. He does not sustain, govern, and protect all things as a tyrant, but with "gra-' cious regard for the welfare of man." By the word gracious is meant mercy, kindness, benev- olence, and condescension. This is clearly and beautifully expressed in the words of Christ (Matthew 5:45), "That ye may be the chil- dren of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." In Proverbs 15:3 it is written, "The eyes of the Lord are in every place, beholding the evil and the good." In Daniel 4:35 it is affirmed that "He doeth according OF CREATION AND PROVIDENCE. 53 to his will in the army of heaven, and among the inhabitants of the earth." God is every- where, and everywhere at work. ''The eyes of the Lord run to and fro throughout the whole earth" (11. Chronicles 16:9). All the laws and forces in the universe are completely under his control, and if his presence were withdrawn for a single moment, they would fall flexible, as the lash of a whip. "He sustains, protects, and governs" all things. In uo way is the fatherhood of God more clearly manifest than in the operations of his divine providence. These operations, while they are carried for- ward with "gracious regard for the welfare of man," nevertheless include everything — inan- imate matter, the vegetable kingdom, and irrational animals. The providence of God is universal in extent and special in its application. "The general providence of God, properly understood, reaches to the most particular and minute objects and events, and what is called the particular providence of God becomes gen- eral, because it embraces every particular." While God's providential government includes the care and oversight of kingdoms, empires, republics, and all worlds, it extends as well to the sparrow, the lily, and the tiny insect which, in company with a thousand others of 54 CONFESSION OF FAITH. its kind, has its home in a drop of water. "No creature, no object, however insigniiicant, has been overlooked. Provision has been made for all and for each in the grand system of the universe." Under the reign of such a wise, benev- olent, and lovins: sovereiofn. what need the Chris- tian fear, though "the earth be removed, and the mountains be carried into the midst of the sea"? The word providence, in a theological sense, not only means foresight, but timely care, so that ample provision is made for future use and application. Every effect and every event in the providence of God are so many links in one grand chain, reaching sometimes through many generations. Mysterious and inexplicable as many of God's providences are, it will be under- stood in the end as stated in this article of our faith, that "he sustains, protects, and governs" all things "with gracious regard for the welfare of man, to the glory of his name." God governs and controls the affairs of the universe after the counsel of his own will. He is too wise to err, and too good to do wrong. While he does not order everything, he controls and overrules all things, so that oftentimes the wrath of man is made to praise. Balaam was hired to curse Israel, and went out with that purpose in his heart, but God so overruled the OF CREATION AND PROVIDENCE. 55 circumstances that he blessed those whom he intended to curse. There are mysteries deep and inexplicable in God's dealings with the children of men. There are crosses and losses, sorrows and disappointments, aiiiictions and be- reavements, which have tried the faith of some of the best men that ever lived upon the earth. God sometimes "Moves in a mysterious way, His wonders to perform." Our Lord taught his disciples a lesson which we would do well not only to remember but believe. "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. Fear ye not therefore, ye are of more value than many sparrows" (Matthew 10:29-31). How astonish- ing the care and concern of God for his children! Xothing escapes liis notice — the very hairs of our head are all numbered. Fear not — oidy believe and all shall be well, eternally well. In Romans 8:28 Paul says: "We know that all things work together for good to them that love God." Many Christians have stum- bled at this bold and unecpiivocal statement of the apostle, because they could not see and understand how it was accomplished; yet they 56 CONFESSIOX OF FAITH. knew that every perfection of the Divine Ruler was pledged to make that proimse good. Heaven and earth may pass away, but the word of the Lord abideth forever. His prom- ises stand as firmly as the eternal throne. " the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" (Romans 11:33.) Those who "walk in [prov- idential] darkness, and have no light," are in- structed to "trust in the Lord and stay upon God" (Isaiah 50:10). That wliich oftentimes seems to be working against us is working for us. God reigns, and all that trust in him are safe — just as safe while trusting in him as if they were already in heaven. The doctrine of a universal and all-wise providence, as set forth in this article of the Confession, is full of com- fort, as compared with that cold and cheerless theory which represents the Deity as inactive and unconcerned. "The belief of an all-ioise, all-directing Providence," says Dr. Clark, "is a powerful support under the most grievous ac- cidents of life. Nothing escapes his merciful regards, not even the smallest things." "God, providence — an after life. Here is firm footing — this is solid rock; This can sustain us — all is sea beside." CHAPTER y. THE CONFESSION OF FAITH — ARTICLE III.- ARTICLE HI. OF JESUS CHRIST. We believe in Jesus Christ; thai he is very God and man; that he became incarnate by the power of the Holy Ghost and was 1)orn of the Virgin Mary ; that he is the Savior and Mediator of the whole human race, if they with full faith accept the grace proffered in Jesus; that this Jesus suffered and died on the cross for us, was buried, rose again on the third day, ascended into heaven, and sitteth on tlie right hand of God, to intercede for us; and that he will come again at the last day to judge the living and the dead. This article contains a number of very im- portant doctrines, and should be studied with great care. We have, first, the divinity of Christ; second, the humanity of Christ; third, free grace; fourth, atonement; iifth, the resur- rection and ascension of Christ; sixth, Christ our Mediator; seventh, the second coming of Christ; eighth, a future general judgment. The two last will be more fully considered under Article XIII. 57 58 CONFESSION OF FAITH. THE DIVINITY OF CHRIST. ''We believe in Jesus Christ; that he is very God." This is the miiforni belief of all ortho- dox denominations. The Nicene Creed of A. D. 381 expresses it thus: ''God of God, Light of Light, very God of very God." To reject the divinity of Christ is to remove the chief corner stone from the foundation upon which rests the whole superstructure of Chris- tianity. In this article of our Confession this doctrine is affirmed. Do the sacred Scriptures sustain this affirmation? 1. He is represented as liaving an existence before lie was born of the Virgin Mary. John 17:5: "And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was." John 8:58: "Before Abraham was, I am." John 3:13: "He that came down from heaven." John 1:1: "In the beginning was the Word, and the Word was with God, and the Word was God." These and other similar passages teach that Jesus Christ is no creature; that he is no part of creation. He "was in the beginning with God," and " all tilings were made by him." " Therefore, Jesus, who was before all tJimgs, and who made all things, must necessarily be the eternal God." OF JESrS CHRIST. 59 2. The titles ascribed to Christ prove his divin- ity. In Isaiah 40:3 be is called Jehovah. In Isaiah 9:() he is called "The mighty God, The everlastino: Father." In John 1:1 he is called God— "the Word was God." In Romans 9: 5 he is called "over all, God." In I. John 5:20 he is called "the true God." In Revelation 1:8 he is called the " Alpha and Omega, . . . the Almighty." There is but one being in the uni- verse entitled to these names, and that one being is God. In these Scriptures they are ascribed to Jesus Christ; therefore Jesus Christ is truly and properly God. Any other conclusion would be a reliection upon the inspiration and integrity of the sacred writers. 3. Attributes ascribed to Christ, We should keep in mind this one great truth: there is but one God, — one everlasting Father. Everything in the Bible must be made to harmonize with this central truth. There are attributes or per- fections which belong to this one God alone. l!^ow, if these are ascribed to Jesus Christ by divine authority, then Jesus Christ must be God —"very God." Eternity (John 8:58; 17:5; Revelation 1:8). Immutability (Hebrews 1:12; 13:8). Omnipresence (Matthew 18:20; 28:20). Omnipotence (iMatthew 28:18). Omniscience (I. Corinthians 1:24; John 16:30). If the sacred 60 CONFESSION OF FAITH. writers intended to teach the divinity of Christ, they could hardly have done so in any more explicit manner; bat if they did not intend to teach that doctrine, they were certainly very unfortunate in ascribing attributes to him which they must have known belong only to God. 4. Works ascribed to Christ. If the works ascribed to Christ are such as belong only to God, then Jesus Christ must be God. Creation (John 1:1-3, 10). Under Article 11. we showed, from the plain declaration of scripture, that " God created the heaven and the earth"; but John says that Jesus did it. So Paul says (Colossians 1:16 and Ephesians 3:9). If Jesus created all things, then he must be God. Preservation (Col- ossians 1:17; Hebrews 1:3). Pardon (Matthew 9:6; Colossians 3:13). Judgment (Romans 14: 10, 11; II. Timothy 4:1). The works herein ascribed to Jesus Christ are also ascribed to God, thereby teaching that Jesus Christ is God — two distinct, but not separate, persons; one indivisible spiritual essence. The Father is God, and the Son is God. 5. Honors ascribed to Christ. To worship any being in the universe but God is idolatry. Jesus said to Satan, "Get thee hence. . . . Thou shalt worship the Lord thy God, and him only shalt thou serve" (Matthew 4:10). The angel that OF JESUS CHRIST. 61 appeared to John in Patmos bade bim "worsbip God" (Revelation 19:10). All Christians con- cede that God, the eternal Father, is the proper object of worship. This is clearly taught in both the Old and New Testaments. Do the Scrip- tures teach that Jesus Christ is a proper object of worship? "And, behold, there came a leper and worshiped him" (Matthew 8:2). "Then they that were in the ship came and worshiped him" (Matthew 14:33). "And as they went to tell his disciples, behold, Jesus met them, say- ing. All hail. And they came and held him by the feet, and worshiped him" (Matthew 28:9). "And they woi^shiped him, and returned to Jeru- salem with great joy" (Luke 24:52). "And let all the angels of God worship him" (Hebrews 1:6). " Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing" (Revelation 5:12). These and other similar passages teach that Jesus Christ is the object of worship, both by men and angels. If he is not God, then men and angels are idolaters. 6. Equality with the Father. Herein is a mystery. God is a Spirit, and we cannot com- prehend spirit; neither can we comprehend the mode of the divine existence. Jesus Christ is equal with the Father, of the same essence, and 62 CONFESSIOX OF FAITH. yet a distinct person from the Father. lie is "the brightness of his [the Fatlier's] glory, and the express image of his person " ( Hebrews 1:3). " Who, being in the form of God, thought it not robbery to be equal with God" (Pliilippians 2:6). "Tlierefore the Jews sought the more to kill him, because he not only had broken the Sabbath, but said also tliat God was liis Father, making himself equal with God" (John 5:18). "For in him dwelleth all the fullness of the Godhead bodily" (Colossians 2:9). Our Lord claimed equality with the Father, and the apos- tles ascribed this honor to him. ^o created being in heaven or in the earth is equal with the Father, for the creature must forever remain inferior to the Creator. From the plain teach- ing of the Holy Scriptures we can arrive at but one conclusion, which is that Jesus Christ is truly and properly God. THE HUMANITY OF CHRIST. "He is very God and man." "He became incarnate by the power of the Holy Ghost and was born of the Virgin Mary." Dr. Barrow, ■who is authority on creeds, says: '•'■Born of her. Being born doth not barely denote his nativity, but includes his whole human generation." The Apostles' Creed says he " was conceived by the OF JESUS CHRIST. 63 Holy Ghost, born of the Virgin Mary." The Niceiie Creed says he "was incarnate by the Holy Ghost of the Virgin Mary, and was made man." He was called the son of David and the seed of Abraham (Matthew 22:42; Romans 1:3; Genesis 22:18). He is declared to be a man (I. Timothy 2:5; Hebrews 3:3; 10:12). In his life on earth he exhibited all the nsual phenomena of a true human being. He grew; was hungry, tliirsty; he ate, drank, was weary, slept, wept, suffered, and died, — all of which prove that he was truly and properly man. He wirs " God manifest in the flesh." "It behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people" (Hebrews 2:17). He was God and man. He could not be an adequate mediator between God and man, if he did not possess both natures — the human and the divine. While we rejoice in the divinity of our Savior, we may also rejoice in his humanity; for if he had not taken upon himself our nature, he could not have died in our stead. FREE GRACE. "He is the Savior and Mediator of the whole human race, if they, with full faith, accept the 64 CONFESSION OF FAITH. grace proffered in Jesus." By "free grace" is meant "free favor; unmerited kindness"; the " vouchsafement of spiritual blessings to the guilty and the unworthy, through our Lord Jesus Christ." This is a most comforting doctrine, and should draw from every heart the most sincere gratitude, " that he by the grace of God should taste death for every man " ( Hebrews 2:9). The Scriptures abundantly teach that Jesus died for all. He "gave himself a ransom for all" (I. Timothy 2:6; see also Romans 5:18; 8:32). What a message to a lost and ruined world! "Whosoever will, may come and be saved." " Whosoever will, let him take the water of life freely." This is the doctrine taught in this article of the Confession, and always held sacred by the Church. ATONEMENT. "Jesus suffered and died on the cross for us." The Hebrew w^ord which is translated "atone- ment" signifies to cover, or a covering. In theol- ogy, the atonement is understood to mean that Jesus Christ was made a sin-offering as a proper substitute for us; that he died for (or instead of) us. First in order, it wHU be proper to consider whether or not it was necessary that an atone- ment should be made. In some way or another OF JESUS CHRIST. 65 the dignity, honor, and purity of the moral gov- ernment must he maintained. God is holy; the law is holy; hut man is guilty. The penalty attached to the law is death — death temporal, spiritual, and eternal. How can God be just and pardon the guilty? is a far-reaching ques- tion. The whole moral government of God is involved in this transaction. There are but three grounds upon which pardon can be ex- tended to the guilty: first, by some provision in the law itself; or, second, by the mere preroga- tive of the Lawgiver; or, third, by atonement or satisfaction. 1. Does the law in itself contain any such provision ? If so, what would be the effect of a law containing such a provision? It would be the same as a law containing no penalty Avhat- ever, and might be violated with impunity, "since in such case no penalty would take effect." Paul, in Galatians 3:21, 22, settles this question. "If there had been a law given which could have given life, verily righteousness should liave been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." Upon this text Dr. Clarke remarks that, "if any law or rule of life could have been found out that would have given life, saved 66 CONFESSION OF FAITH. sinners from death and made them trul}' happy, then righteousness, justification, should have been hy the laiv.'' 2. Could jmrdon be extended to the guilty by the mere i^rerogative of the Lawgiver? Would this be in harmony with the divine perfections? Could the law itself be honored by any such procedure? Justice is one of God's perfections — he is eternally just. The law demands the death of the sinner; how, then, can he be just and pardon the guilty by mere prerogative? If he were just in sanctioning the law with the penalty of death, how could he be just in set- ting it aside by extending pardon by mere pre- rogative? God is not only just, but immutable; and to pardon by mere prerogative implies mutability. It makes him say in effect, "The soul that sinneth shall and shall not die." God made death the penalt}^ of the law; to pardon by mere prerogative is to make him act differ- ently at different times. " To pardon merel}' by prerogative," says an able theologian, " not only implies his mutability, but also involves the divine administration in principles which con- tradict and oppose each other." There remains but one ground for the pardon of the sinner, and that is atonement, or satisfac- tion. Do the Scriptures warrant us in the belief OF JESUS CHRIST. 67 that an atonement was made which rendered sat- isfaction to the law? In Komans 3:25, 26 Paul says, " Whom God hath set forth to be a propi- tiation through faith in his blood, to declare his righteousness for tlie remission of sins that are past, through the forbearance of God; to declare, I say, at this time liis righteousness: that he might be just, and the justifier of him which believeth in Jesus." Here is a wonderful dis- play of justice and mercy — a display of his justice in requiring satisfaction, and of his mercy in providing a sacrifice such as his justice required. "This," says Dr. Clarke, "is the full discover}' of God's righteousness, of his wonder- ful method of magnifying his law and making it honorable, of showing the infinite purity of his justice, and of saving a lost world." Atonement, vicarious. This is the doctrine set forth in this article. Jesus Christ died for (instead of) us. In II. Corinthians 5:21 Paul says, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," In I. Peter 3:18 we read, "For Christ also hath once suffered for sins, the just for the unjust." He voluntarily took the place of the unjust, and in their stead met and satisfied the claims of the law. He was made "sin for us"; that is, a sin offering. 68 CONFESSION OF FAITH. He '^ suffered for sins," — not for his own sins, but for our sins, for he "knew no sin." The obvi- ous meaning of these and many similar passages of Scripture is, that the atonement made by Jesus Christ is vicarious. The Scriptures teach that the sufierings and death of Jesus Christ were not only vicarious, but of universal efficacy; that is, he made an atone- ment for all. He tasted death for every man (He- brews 2:9). "For when ^ve were yet without strength, in due time Christ died for the ungodly'^ (Romans 5:6). "Who gave himself a ransom for air' (I. Timothy, 2:6). In Isaiah 53:5-11 we read: "He was wounded for our transgres- sions"; "bruised for our iniquities"; "with his stripes we are healed"; "the Lord hath laid on him the iniquity of us all"; "thou shalt make his soul an offering for sin " ; " he shall bear their iniquities." In I. Peter 2:24 the apostle refers to this passage in Isaiah when he says, " Who his own self bare our sins in his own body on the tree"; "by whose stripes ye were healed." In Romans 4:25 Paul says that Christ was "delivered for our oiFenses, and was raised again for our justification." I. John 2:2: "He is the propitiation for our sins: and . . . for the sins of the whole world." We can draw but one conclusion from these plain declarations OF JESUS CHRIST. 69 ill the Holy Scriptures, which is, that the atoiie- meut made by Christ is vicarious, expiatory, and universal, so that whosoever will, may be saved. Atonement and redemption are not to be con- f/^' founded, as if they meant the same thing. They' differ in object, design, and nature. Atonement is rendered to God, while redemption is procured for man. They sustain to each other the relation of cause and effect. The end of atonement was that God "might be just, and the justifier of him which believeth in Jesus." "Redemption is not expiation for sin, but the deliverance of men from sin by means of such expiation." The design of atonement is to render satisfaction to the law, while that of redemption is to make man happy and holy forever. "Atonement takes effect by changing the relations of God toward the guilty (Romans 3:21). Redemption takes effect by changing the relations of the guilty toward God (Revelation 14:4)." Who can comprehend the height, and depth, and length, and breadth of such an expiation? — jus- tice satisfied, man redeemed, and God glorified. "Here is a solid foundation on which the great- est of sinners may hope for acceptance with God." The suffering and death of Jesus Christ ren- 70 CONFESSION OF FAITH. dered satisfaction to the divine law. For God to have pardoned the guilty without such satis- faction, would have been an infringement upon the divine government. Jesus Christ was the only being in the universe that could render this satisfaction. He was a perfect man, and in this perfect man "dwelt all the fullness of the God- head bodily." The divine nature that dwelt in him did not suffer, but the human nature, sancti- fied by the divine, was the sacrifice. This sacri- fice, Paul in Hebrews 9:14 says, was ofiered "through the eternal Spirit." Thus the whole Trinity was immediately connected with the sacrificial oflering of Jesus Christ. Every step we take in the investigation of this great subject increases our wonder and admiration. Who can set limits to the value of such an expiation? It means hope for the lost, pardon for the guilty, and life for the dead. The doctrine of atonement is, and must continue to be, the fun- damental doctrine "in every religion adapted to sinful creatures." THE RESURRECTION AND ASCENSION OF CHRIST. This proposition will be more fully considered under Article XIII. "Jesus suftered and died on the cross for us, was buried, rose again on the third day, ascended into heaven." Paul, OF JESUS CHBIST. 71 in I. Corinthians 15: 5-9, gives a summary of the witnesses who saw the Lord after his resurrec- tion. These witnesses did not merely suppose that Christ arose, nor were they satisfied with rumor, — they saw him; some of them saw him a number of times, and eleven of them saw him when he ascended into heaven. It was of too much importance to them to be treated lightly. Everything depended upon it. That he died and was buried none seemed to question. But did he rise from the dead? More than fivQ hundred witnesses afiirm that they saw him after he was dead and buried — saw him alive. The resurrection of Christ " is the grand hinge on which Chrisiianity turns," and it is well for us at this day that the fact is so well attested. No creed would be even approximately perfect if it failed to declare this great truth. Paul, in I. Corinthians 14, makes it the foundation of hope. ''If Christ be not risen, then is our preaching vain, and your faith is also vain." Take this away, and all is lost. Even those "which are fallen asleep in Christ are per- ished." " But now is Christ risen from the dead, and become the firstfruits of them that slept." In the resurrection of Christ, " we see evidences of divine power; prophecy accomplished; the character of Jesus established: his work tin- 72 CONFESSION OF FAITH. ished, and a future state proved. It is the ground of faith, a basis of hope, a source of consolation, and a stimulus to obedience." As compared with the cold and cheerless theory of the skeptic, it is as midday set over against midnight. Death is the common foe of the whole race. Jesus met him in his own domin- ion, and triumphed over him, and thus " brought life and immortality to light." By the resur- rection and ascension of Christ the resurrection of the dead is established and the final incor- ruptibility of the human body settled. "We shall be like him, for we shall see him as he is." CHRIST OUR MEDIATOR. Of the sacred doctrines set forth in the Holy Scriptures none is more precious than the medi- ation of Christ. A mediator is a person who intervenes between two parties at variance, in order to effect a reconciliation. Mediator and intercessor mean the same thing. Both are applied to Christ in the N'ew Testament. " There is one God, and one mediator between God and men, the man Christ Jesus" (I. Timothy 2:5). " Who is even at the right hand of God, who also maketh intercession for us" ( Romans 8:34). *'He ever liveth to make intercession for them" (Hebrews 7:25). God created men holy — in OF JESUS CHRIST. 73 his own image. Man in this state of holiness was in friendship with God, but when he sinned he \vas separated from God. "It is a part of human consciousness that sin makes a separa- tion between God and the soul." Because of this consciousness, Pagans, Jews, and Gentiles have the idea of a mediator. The Persians regarded their god Mithras as their mediator. Among the Jews, mediation was considered one of the functions of the Messiah, and all Gentiles attach that meaning to the priestly office. The idea of salvation by a mediator is not new, but in some way or another belons^s to all relio:ions. The Scriptures not only teach the doctrine of a mediator, but that it is the only way of reconciliation between God and man. Jesus Christ is the appointed mediator to bring about this reconciliation (Colossians 1:21). That he might be able to accomplish this great and blessed work, it was necessary that he be God and man in one person. If he were God alone, we would not dare to approach him, and if he were man alone, he could not help us. But as God and man, we can approach him with con- fidence. "God was in Christ, reconciling the world unto himself" (II. Corinthians 5:19). Those who reject eitlier the divinity or the humanity of Christ have no mediator. 74 COXFESSION OF FAITH. As mediator he must be man. First, he must be related to those for whom he is a mediator. Second, reconciliation could not be made in the nature of an angel: it must be in the nature of those that had sinned. Third, to be a mediator he must be capable of obeying the law which had been broken. As God he could not do this, but as man he could. Fourth, as mediator he must suffer death, since there could be no remis- sion of sin without the shedding of blood. Fifth, he must be man, that he might be a faithful high priest, able to sustain and comfort those in whose cause he was a mediator, having had experience of their trials, temptations, and sufferings. Sixth, he must be a holy and sinless man, and offer himself without spot to God. But he must be more than man; no mere man as such could bring about a reconciliation. He must be a God-man: first, that he might be capable of entering into a covenant with God to be a mediator; second, to give virtue and value to his suffering and death. The sinless humanit}^ sanctified by the divine nature within him, and offered through the eternal Spirit, made the sacrifice infinite in its eftect. Third, being God and man, we can approach the mercy seat with the utmost confidence, feeling assured OF JESUS CHRIST. 75 that, in this wonderful God-man, " mercy and truth are met together; righteousness and peace have kissed each other" (Psalm 85:10). Among the properties, or attributes, of Christ as a mediator, we may mention: first, he is the only mediator — ''There is one God, and one mediator between God and men, the man Christ Jesus"; second, he is a mediator between God and men only, — not of angels nor of lost spirits; third, he is the mediator for all men in all ages, as well before as since his incarnation; fourth, his mediation is just, constant, loving, and successful. "He ever liveth to make inter- cession for them." Concerning the manner of his pleading we are not informed. He appears at the right hand of God with his glorified body, and there intercedes for us; whether vocally or not, cannot be known to us. This much we know, that his intercessions are wise, righteous, authoritative, and compassionate. It is our ground of hope, and should encourage us to ofi:er prayer to God through his name. We may say with Paul, that "such an high priest became us," — one who could be "touched with the feeling of our infirmities." But for the constant plead- ings of this gracious Advocate we would perish forever. 76 CONFESSION OF FAITH. THE SECOND COMING OF CHRIST. ^'He will come again at the last day." This and the succeeding proposition are more fally considered under Article XIII. A few plain quotations from the Scriptures may suffice in this connection. In John 14:3 Jesus said, "I will come again." In Matthew 25:31 Christ de- scribes the manner of his coming: he "shall come in his glory, and all the holy angels with him." In Hebrews 9:28: "lie shall appear the second time without sin unto salvation." In 11. Thessalonians 1:7: "The Lord Jesus shall be revealed from heaven with his mighty angels." I. Thessalonians, 4: 16: " The Lord himself shall descend from heaven with a shout." In Revela- tion 1:7 we read that he will come "with clouds; and every eye shall see him." His com- ing will be visible and personal. The Scriptures abundantly teach this doctrine. As to the time of his coming, no man knoweth. It will be sudden and unexpected. To the righteous it will be a day of joy and triumph; to the ungodly it will be a day of gloom and confusion. A FUTURE GENERAL JUDGMENT. This is an important and solemn proposition, fully sustained by the Word of God. The article under review says, " He will come again at the OF JESUS CHBIST. 77 last day to judge the living and the dead." Jesus Christ, the world's Redeemer and Medi- ator, will he the Judge in that great day. In Acts 10:42 it is declared that Christ "was ordained of God to be the Judge of quick and dead." In Romans 14:10 we read, "We shall all stand before the j udgment seat of Christ" ; in II. Corinthians 5: 10, " For we must all appear before the judgment seat of Christ"; in Romans 2:16, "In the day when God shall judge the secrets of men by Jesus Christ." These and many other similar passages teach the solemn truth that Jesus Christ will judge the world at the last day. These are the great cardinal doctrines set forth in this article, and they are fully sustained by the Word of God: Jesus Christ, very God, very man. Redeemer, Mediator, and Judge. To him be glory, and honor, and power, and domin- ion forever and ever. CHAPTER Yl. THE CONFESSION OF FAITH — ARTICLE lY. ARTICLE lY. OF THE HOLY GHOST. We believe in the Holy Ghost; that he is equal in being with the Father and the Son ; that he convinces the world of sin, of righteousness, and of judgment; that he comforts the faithful and guides them into all truth. This article contains two cardinal doctrines: first, the deity of the Holy Ghost; second, the work performed by the Holy Ghost. The church universal teaches the doctrine of the divine unity. There is none other God but one. This the Scriptures teach in unmistakable language. " It is the substance of the first commandment, and the primordial of all true religion and morality." (Exodus 20:3; Deuter- onomy 6:4; Psalm 86:10; Isaiah 44:6; 45:6; Mark 12:29, 32; John 17:3; I. Corinthians 8: 4-6; I. Timothy 2:5). Unity and trinity, how- ever, do not contradict each other. Unity relates to the nature of God, while trinity re- lates to the mode of existence. '' The Godhead is one and three," — the Father, the Son, and 78 OF THE HOLY GHOST. 79 the Holy Ghost. In this article, we say that "we believe in the Holy Ghost; that he is equal in being with the Father and the Son." THE DEITY OF THE HOLY GHOST. The Holy Ghost is a person distinct, but not separate, from the Father and the Son. That the Trinity in unity is a mystery, the wisest and best men of earth admit. Happy for ns that we are not required to comprehend it. Paul, in Hebrews 11: 6, says, ''He that cometh to God must believe that he is"; but he is not required to know what he is. Father, Son, and Holy Ghost are spoken of as three distinct persons, but one God. 1. Personality of the Holy Ghost. Appel- lations which are used in reference to the Holy Ghost are such as could not, with any degree of propriety, be applied to an energy or attribute; they relate to personal existence. In John 16:7-15 we have the following laiigua^'e con- cerning the Holy Ghost: '^If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when Ae is come, Ae will reprove the world. . . . Wlien he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. 80 CONFESSION OF FAITH. He shall glorify me: for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you.'' In this quotation the masculine personal pronouns are applied to the Holy Ghost thirteen times. He, him, himself, could not properly he applied to a mere energy, in- fluence, or abstract attribute; they belong to personal existence. Observe, also, that the Holy Ghost is called ''the Comforter" ; he shall come, show, guide, hear, speak, and reprove. These are all personal acts, and can only properly be applied to personal existence. In Acts 5:32 it is said of the Holy Ghost that he witnesses. In chapter 13:2 he com- mands; in I. Corinthians 2:10 he '' searcheth all things," and in Romans 8:26, " maketh interces- sion for us with groanings.'" Witnessing, com- manding^ searching, and groaning are all personal acts, and relate to personal existence. The con- clusion is that the Holy Ghost is a real person. 2. The deity of the Holy Ghost is not only inferred but proven by the titles, attributes, works, and honors ascribed to him. (1.) Titles. He is called God (Acts 5:3, 4), and "the Lord of hosts " (Isaiah 6:5, 9, 10; Acts 28:25-27). OF THE HOLY GHOST. 81 (2.) Attributes. Eternity (Hebrews 9:14); Omniscience (I. Corinthians 2:10); Omnipotence (Romans 15:19); Omnipresence (E^salni 139:7). ( 3.) Works. Creation ( Job 33 : 4 ; 26 : 1 3 ) ; Pres- ervation (Psalm 51:12); Inspiration of the prophets (11. Peter 1:21). All these titles, attributes, and works are at- tributed to God, but in these scriptures they are attributed to the Holy Ghost; therefore, as affirmed in this article of our Confession, he must be "equal in being with the Father and the Son." The Xicene Creed says, "I believe in the Holy Ghost; the Lord, the Giver of life; who proceedeth from the Father and the Son." The Westminster Confession, Section 3, says, "In the unity of the Godhead there be three persons, of one substance, power, and eternity." ( 4.) Honors. The honors ascribed to the Holy Ghost prove not only his personality, but his real deity. He is associated with the Father and the Son in the baptismal formula recorded in Mat- thew 28:19: "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." He is also associated with the Father and the Son in the apostolic benediction re- corded in II. Corinthians 13:14: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with 82 CONFESSIOX OF FAITH. you all." Dr. Hoclge savs: "The Spirit is by, acts for, and reveals, both the Father and the Son. The persons are as eternal as the essence; they are one God, being identical in essence and divine perfections." WORK PERFORMED BY THE HOLY GHOST. In this article, we say that "he convinces the world of sin, of righteousness, and of judgment; that he comforts the faithful, and guides them into all truth." In the economy of grace, the Holy Ghost is the executive officer. Whatever is agreed upon in the Trinity is executed by the Holy Ghost. " He reveals both the Father and tlie Son." He is the active agent in justifica- tion, regeneration, adoption, and sanctiiication. l!^othing can be done in the way of saving souls except by the Holy Ghost. Preaching the "Word, praying, and singing, unless the Spirit aids, will avail nothing. It is he, and he only, that "convinces the world of sin, and of right- eousness, and of judgment." Instrumentalities may be used, but the Holy Ghost alone is the active agent. Our Lord said, "He shall not speak of himself. . . . He shall glorify me: for he shall receive of mine, and shall show it unto you" (John 16:13,14). In the work of regeneration, by which man's OF THE HOLY GHOST. 83 moral nature is renewed; in adoption, in which the regenerated are adopted into Christ's spirit- ual family; in the work of sanctiiication, by the application of the blood of Christ, the Holy Ghost is the active agent. It is the Spirit that " beareth witness with our spirit, that we are the children of God" (Romans 8:16). The Spirit comforts by bringing love, joy, peace, and assurance to the heart, ^o one need to be in doubt concerning his or her acceptance with God. In II. Corinthians 1:22 and 5:5 the apostle saj^s that the " earnest " of the Spirit is given, which means assurance. "The influence of the Holy Spirit," says Dr. Jenkyn, "descend- ing on the moral soil, produces blessings in variety — conviction, illumination in the ignor- ant, holiness in the defiled, strength in the feeble, and comfort in the distressed." It should be constantly kept in mind that all worship, whether in secret, in the family, or the public assembly, that is not under the direc- tion and control of the Spirit, is not acceptable to God. Jesus said to the woman of Samaria, "God is a Spirit: and they that worship him must worship him in spirit and in truth" (John 4:24), In I. Corinthians 14:15 Paul says, "I will pray with the spirit, and I will pray with the understanding also: I will sing with the 84 CONFESSION OF FAITH. spirit, and I will sing with the understanding also." In Ephesians 5 : 18, 19 and Colossians 3 : 10 the same doctrine is taught. Dr. Clarke says, "A man worships God in spirit when, under the influence of the Holy Ghost, he brings all his aflections, appetites, and desires to the throne of God." Rev. R. Watson says, "I know of no pleasures so rich, none so pure, none so hallowing in their influences and constant in their supply, as those which result from the true and spiritual worship of God." CHAPTER YII. THE CONFESSION OF FAITH — ARTICLE V. ARTICLE V. OF THE HOLY SCRIPTURES. We believe that the Holy Bible, Old and New Testaments, is the word of God ; that it reveals the only true way to our salvation ; that every true Christian is bound to acknowledge and receive it by the help of the Spirit of God as the only rule and guide in faith and practice. This article contains two cardinal proposi- tions: first, that the Holy Bible is the word of God; second, that it contains the only true way of salvation. Extended arguments in proof of the authen- ticity and inspiration of the Holy Scriptures cannot, and should not, be given in a work of this kind. That belongs rather to what is known as apologetic theology. A brief comment upon a creed or confession of faith should be kept within the realm of what is called practical theology, in which the precepts of religion and the motives which, should guide us are more particularly developed. 85 86 CONFESSION OF FAITH. THE BIBLE THE WORD OF GOD. The Holy Bible is the word of God. This is affirmed in this article of the Confession. A firm belief in the authenticity and inspiration of the Holy Scriptures, Old and New Testaments, is the foundation of the whole superstructure of Christianity. If the Bible is what it claims to be, then Christianity is true; if it is not, then it is not only a deception, but the greatest fraud ever imposed upon mankind. Dr. Boyle says, "I can scarcely think any pains misspent that brings me solid evidence of the truth that the Scripture is the word of God, which is, indeed, the great fundamental." Without any other argument, the majesty, holiness, and pure mor- ality of the Bible ought to convince every candid and thoughtful mind that its origin is divine. Do the Scriptures read like the production of evil, designing men? Did bad men ever write such a book? "I am of the opinion," says Sir William Jones, "that the Bible contains more true sensibility, more exquisite beauty, more pure morality, more important history, and finer strains of poetry and eloquence than can be col- lected from all other books, in whatever age or language they may have been written." " We account," says Sir Isaac Newton, "the Scriptures OF THE HOLY SCRIPTURES. 87 of God to be the most sublime philosophy." Is it reasonable to believe that such a book was written by bad men? If the Bible is not the word of God, then it must have been written by the worst of men; for the writers, whoever they were, claim that it is a revelation from God to man. The internal evidences of the truth of the Bible are such as ought to convince every- one that it is not, and cannot be, the produc- tion of wicked, designing men. At the very threshold of this investigation we are met with two questions: first. Is God able to give such a revelation to man? second, Is such a revelation necessary? By revelation we mean "a supernatural communication of God to man of truths not taught in nature." As to the first of these questions, it is enough to say, that all who believe in the existence of God at all must allow that he is able to reveal his will to man in whatever way it may please him. He who created the heaven and earth is certainly capable of speaking to the children of men in any way his wisdom might dictate. This is so reasonable that it needs only to be named. The question is not as to how he did it, but. Was he able to do it? Was such a revelation necessary? It ought to be a sufficient answer to this question to note 88 COXFESSfOX OF FAITH. the condition of the nations of the earth, in all the ages, which have been without such a reve- lation. Men w4io have been educated in the light and influence of Christianity may boast of the strength and power of human reason. But the proper way to look at this matter is to con- sider what has been accomplished in matters of religion in those nations where they had no such revelation. History records the fact that in all such nations the wisest and best men were all in doubt concerning the true principles of morality, the immortality of the soul, and a future state. Human reason has its realm, beyond which it cannot go. There are momentous questions in relation to mankind which it never has answered, and never can answer, satisfactorily if left to itself. Without a revelation, other than what is revealed in nature, man is left in mid-ocean without chart or compass. No one, however wise in other matters, can give any satisfactory information concerning: either the orio^in or future destiny of mankind. All is wrapt in mys- tery. Can we aflbrd to go through life all uncer- tain as to what may be in the future? The old philosophers expressed the hope that something remained for man after this life, but their very last utterances were shaded by that cheerless word, if. Natural religion may show us our OF THE HOL Y SCRIP T VRES. 89 misery, but it offers no remedy. The Bible alone lifts the dark clouds and gives a reason- able account of the origin of man, and declares his future destiny. It also gives an account of the origin of moral evil and the remedy for that evil. It teaches us what is our duty toward God, ourselves, and our fellow-beings. I^atural religion leaves us in utter darkness on all the vital questions. There are aspirations within us that human reason can neither ac- count for nor satisfy. There is a constant longing for something better — something that abides. Whence these aspirations? If man is altogether mortal, and if there is nothing be- yond this world, nature, or the gods, or both, have treated us cruelly in planting such aspi- rations and longings within, only to be crushed forever by death. Revealed religion places our feet upon solid rock, washes away our sins, and anchors our hope in heaven. How precious, then, this revelation from God to a lost and guilty world! How necessary to us amid the darkness and gloom of this world, and to con- duct us in safety to the fruition of an endless and better world. Christianity has a theory and philosophy of its own. It also has an experience which no other system has or can have. iS'o one, how- 90 CONFESSION OF FAITH. ever illiterate he may be, needs to be in doubt concerning the truth of Christianity. He may not be capable of arguing with the learned skeptic, but he may know whether or not re- vealed religion is true. Jesus said, "If any man will do his [the Father's] will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (John 7:17). Re- vealed religion is the only religion on earth that is capable of being brought to an experimental test. This is one of its glories. It not only addresses itself to the intelligence of mankind, but it comes directly to the consciousness of every one who will put it to the test. John says, "He that believeth on the Son of God hath the wit- ness in himself" (I. John 5:10). Millions have tested it in life and in death, and have said it is true. Among the evidences that the Holy Scriptures are divine, we may mention the following, none of which can be elaborated in this connection: 1. It was possible for the Creator of all things to make such a revelation to man. 2. Just such a revelation is necessary. With- out it we cannot arrive at any certain knowledge of God, of Christ, or of the Holy Spirit. Neither can we know anything about atonement, re- demption, justification, regeneration, the resur- OF THE HOLY SCRIPTURES. 91 rectioii of the dead, and future rewards and punishments. 3. The complete adaptation of the Holy Scriptures to mankind in all countries and in all the ages, proves their origin to be divine. Is it reasonable to suppose that wicked and design- ing men could write such a book? 4. The circulation and remarkable preserva-. tion of the Bible through all the ages, show a most w^onderful and singular providence, w^hich can only be accounted for on the ground that God is its author. 5. The contents of the Holy Scriptures are in perfect harmony Avith the highest order of reason. There is nothing in the doctrines, insti- tutions, precepts, and promises but what we might expect from a Being such as the Bible represents God to be. They are such as cannot be found in any other book. "Hast thou ever heard Of such a book? The author, God himself; The subject, God and man, salvation, life, And death — eternal life, eternal death." 6. That the Holy Scriptures are authentic and inspired must appear when we carefully consider the "manner, scope, predictions, and miracles they contain." The exact fulfillment of prophecies and the fact of miracles are as 92 CONFESSION OF FAITH. well attested by history as any other events that happened during those ages. If we set the one aside, we must, for the same reason, set the other aside, and destroy all history. 7. The effect of the Holy Scriptures in all nations and upon all the peoples of the earth where they have been freely circulated, proves that God must be the author. Millions have been reformed and made better by their influ- ence. We boast of our civilization, our laws, and our freedom, but all these in a large degree owe their excellency to the influence of the Bible. The spread of Christianity in the face of the most determined opposition is further proof of the divinity of its origin. THE BIBLE THE ONLY RULE AND GUIDE, The article under review says that the Holy Bible " reveals the only true way to our salva- tion; that every true Christian is bound to acknowledge and receive it by the help of the Spirit of God as the only rule and guide in faith and practice." This is a most helpful article of faith. We do not aflirm simply that it is a " rule and guide in faith and practice," but the only rule. Those who object to creeds and con- fessions of faith charge that they are substituted for the Holy Scriptures. This is a groundless OF THE HOL Y SCRIP T UBES. 93 charge, and not in any proper sense true in fact. Protestant denominations not onl}- revere the Bible, but declare it to be the supreme authority — the only infallible guide in faith and practice. To show how nearly Protestant denomina- tions agree as to the supreme authority of the Sacred Scriptures, we will insert four articles from four different confessions. 1. Westminster Confession.— '' The whole coun- sel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be de- duced from Scripture: unto which nothing at any time is to be added, whether by new revela- tions of the Spirit, or traditions of men." 2. Methodist Confession.— ''The Holy Scrip- tures contain all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or to be thought requisite or necessary to salvation." 3. Neio Confession of the Presbyterian Church of England.—'' We believe that God, who mani- fests himself in creation and providence, and especially in the spirit of man, has been pleased to reveal his mind and will for our salvation at 94 CONFESSION OF FAITH. successive periods and in various ways; and that this revelation has been, so far as needful, com- mitted to writing by men inspired of the Holy Spirit, so that the Word of God is now con- tained in the Scriptures of the Old and New Testaments, which are therefore to be devoutly studied by all: and we reverently acknowledge the Holy Spirit speaking in the Scriptures to be the Supreme Judge in questions of faith and duty." 4. United Brethren Confession. — '' We believe that the Holy Bible, Old and I^Tew Testaments, is the word of God; that it reveals the only true way to our salvation; that every true Christian is bound to acknowledge and receive it by the help of the Spirit of God as the only rule and guide in faith and practice." These are bat samples of what all Protestant denominations believe and teach concerning the authority of the Holy Scriptures — they only are infallible, and furnish a perfect system of doc- trine, and all that is necessary to salvation. Creeds and confessions do not propose to add to, or change anything in, the Word of God. What is claimed, and all that is claimed, is that a creed or confession contains an approximate statement of the fundamental doctrines taught in the Word of God. OF THE HOLY SCRIPTURES. 95 The Holy Scriptures alone teach the way, and the only way, of salvation; we recognize no other standard; hence the importance and neces- sity for each one to read and study the sacred Word. This is clearly implied in such scriptures as may be found in John 5:39, I. John 2:20, 27, Acts 17:11, Galatians 1:8. The Book of Psalms contains many allusions to the oracles of God. As an encouragement to read and study the Word of God, the help of the Holy Spirit is promised (Romans 8:9; I. John 2:20,27). "A personal spiritual illumination by the power of the Holy Spirit," says Dr. Hodge, "is necessary in every case for the practical and saving knowl- edge of the truth embraced in the Scriptures. This necessity does not result from any want of either completeness or clearness in revelation, but from the fact that man in a state of nature is carnal and unable to discern the thinsfs of the Spirit." Tliis article of our Confession says "that every true Christian is bound to acknowl- edge and receive it by the help of the Spirit of God as the only rule and guide in faith and practice." The study of the Holy Scriptures is a most delightful employment. There is a majesty, beauty, and sublimity in the Bible not found 96 CONFESSION OF FAITH. in any other book. It is a *' rock of diamonds and a chain of pearls." When Dr. Elliott, at seventy years of age, and very near the end of life, sat reading the Word of God, his daugh- ter asked him what he was reading so dili- gently. He replied, " I am reading news." He had read the Bible through many times, and yet to him, sitting on the bank of the river of death, it was news, — news from that country to which he was soon going. It is a fountain of living water, a compass, a chart, and a guide. The heavens may pass away, the elements melt, and the earth be burned up, but the word of the Lord shall endure forever. Christians should not only feel that it is their duty to read the Holy Scriptures, but esteem it a very great privilege to do so. Rev. William Hamilton says, "The Word of God is solid; it will stand a thousand readings, and the man who has gone over it the most frequently and most carefully is the surest of finding new wonders there." It is to be regretted that so many who profess to be the disciples of Christ devote so little time to reading and studying God's Word. They seem not to know how rich and beautiful it is. There are promises like the most precious gems scattered all along the pathway of life — prom- ises for every day, for every hour, and for every OF THE HOL Y SCRIPTURES. 97 condition of life. And the glory of it all is that not one of these promises will ever fail. Let all, therefore, that profess the name of Christ, thoughtfully and prayerfully read and study the Holy Scriptures "by the aid of the Spirit of God." CHAPTER YIII. THE CONFESSION OF FAITH — ARTICLE VI. ARTICLE VI. OF THE CHURCH. We believe in a holy Christian church, composed of true believers, in which the word of God is preached by men divinely called, and the ordinances are duly administered; that this divine institution is for the maintenance of wor- ship, for the edification of believers, and the conversion of the world to Christ. This article contains three leading proposi- tions, each of which should be considered with great care: first, the holy Christian church; second, tlie divine call to the ministr}^; third, the purposes for which the church is organized. THE HOLY CHRISTIAN CHURCH. "We believe in a holy Christian church, com- posed of true believers," By this is meant the visible or collective body of Christians all over the face of the earth, who profess to believe in Christ as the Savior of the world — "visible in all its parts and visible as a whole." The defini- tion of a church as 2^1 ven in the nineteenth OF THE CHURCH. 99 ai'ticle of the Cliurcli of England is the one most generally accepted by Protestants. It is as follows: "A coni^reo^ation of faithful men, in the which the pure Word of God is preached, and the sacraments be duly ministered accord- ing to Christ's ordinance, in all those things that of necessity are requisite to the same." In a broader sense, it includes the whole body of be- lievers, so that every Christian denomination is a part of this general church. " We speak of the visible church," saj'S Dr. Bannerman, "as catholic (universal), because the bond of union between its members is a common public profession and an outward federal relationship to Christ." This is what is understood by the visible church of Christ. There is a clear and marked distinction between the visible and invisible church. The sacred writers, in speak- ing of the spiritual substance of the church universal, use the words "kingdom of God," or the "kingdom of heaven." By the "holy Christian church," as named in tliis article of our Confession, is meant the visible church of Christ on earth, "composed of true, believers." It includes the whole body of be- lievers in all lands. In becoming members of a local church or of a particular denomination, we thereby become members of the church 100 CONFESSION OF FAITH. general. We speak of the Apostolic Church, whicli was composed of all who professed faith in Christ, whether they lived at Jerusalem, Rome, or Ephesus, or whether they were Jews or Gentiles. So now we speak of the church of Christ in this general sense as including all who profess faith in Jesus Christ as the Savior of the world. The w^ord church is applied to particular de- nominations; as Methodist, Preshyterian, or United Brethren. It is also applied to local congregations; as the church at Antioch, or the church at Corinth. It is often also applied to buildings in which local congregations meet to worship. "The church proper is composed of all true Christians, but in its organization, is divided either by names that have a local signification or by differences in points of doc- trine or polity." By the invisible church is meant all who are in very deed members of the spiritual family of Christ, whether in heaven or on the earth; those on earth, the church militant, — those in heaven, the church triumphant. A person becomes a member of this general invisible church the moment he is regenerated; while he becomes a member of a visible, local church (or de- nomination) by consenting to be governed by cer- OF THE CHURCH. 101 tain rules and regulations. A person can only cease to be a member of the invisible church by ceasing to be a Christian; but he may for a time cease to be a member of a visible or local church by removal, as is frequently the case. So that while it is the duty of every Christian to unite with some visible, local church, yet he may be a member of the invisible church and not identified with any local, visible church. Paul, in Hebrews 12:22, 23, alludes to this gen- eral, invisible church when he says, "But ye are come unto mount Sion, and unto the city of the livino* God, the heavenlv Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect." While as a denomination we believe in a general, invisible church, composed only of per- sons who have been regenerated, and that this "church is one and indivisible; it is essentially a unit, and comprehends all the redeemed with- out distinction of periods, dispensations, races, nations, distance, or place"; we also believe in a visible organization, with rules and regulations as nearly as possible in harmony with the gen- eral principles of church polity practiced in the 102 COXFESSIOX OF FAITH. apostolic church, no specitic form of church government heing given in the ^e\v Testa- ment. Upon this Dr. Watson says, "The gospel only lays down general principles, and leaves the application of them to men as free agents." ^ow, while no particular form of church government is insisted upon, it must appear to every thoughtful mind that some form is necessary. There must be combination and concert of action to attain the ends of Chris- tianity as set forth in the ^ew Testament. THE DIVINE CALL TO THE MINISTRY. One mark of the visible Christian church is, that the " word of God is preached by men di- vinely called." That men are called of God to preach the gospel is, and always has been, the belief of the United Brethren Church. Candi- dates for ordination are required to answer the following question in the affirmative: " Are you assured that you are inwardly moved by the Holy Ghost to take upon you the office of the ministry, to serve God in the church of Christ to the honor and glory of his holy name?" A candidate who could not answer this question in the affirmative would not receive ordination. OF THE CHURCH. 103 The Christian church is a divine institution; it was organized by divine authority, and is perpetual. It was not organized for an age, but for all ages to the end of time. Our Lord, in providing for the perpetuity of his church, called and sent out men to preach the gospel. While he has committed to men the details of church government, he lias reserved to himself, among other things, the right to call whomso- ever he would to preach the gospel. This was the order when the Christian church was oro-an- ized, and it must be allowed that, as Jesus Christ is the head of his own church, his authority is supreme. He may, if it please him, perform the whole work himself, "or he may delegate to others, whom lie may call and qualify, the whole or any part of the work." He reigns, and has a right to reign, in his own church. It pleased him to call and send out men to preach the gospel. It is no part of our work to dictate, but we must accept Christ's own plans and most heartily cooperate with him in whatever way we can. If he wants a Mary to go quickly from the empty tomb and tell the disciples that he is risen, so be it. Let him send by whomsoever he will. Whatever he does is right — eternally right. The question to be settled is the perpetuity 104 COXFESSION OF FAITH. of the ministerial office. It is hardly to be questioned but that it was ordained by divine authority — Jesus Christ did it himself. Any argument in favor of the perpetuity of the church, may with propriety be used in favor of the perpetuity of the living ministry. If the one is perpetual, the other is also. The commission is as broad as the world. " Teach all nations"; "Preach the gospel to every creature," was the divine injunction. The promise of the Savior connected with the com- mission indicates — yes, proves — the perpetuity of the ministerial office. "Lo, I am with you alway, even unto the end of the world." Dr. Ralston remarks that "the divinely called and commissioned ministers of Christ in every age are the apostles of the Lord, not claiming the miraculous power and extraordinary preroga- tives of the sacred 'twelve,' but succeeding them as 'embassadors' for Christ, proclaiming his gospel, administering his ordinances and discipline, and 'feeding the church of God.'" As long as the gospel is to be preached, there must be preachers. As long as the ordinances are to be administered, there must of necessity be administrators. In Romans 10:14, 15, we read: "IIow then shall they call on him in whom they have not OF THE CHURCH. 105 believed? and how sliall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent?" Four direct questions are submitted, which impl}^ several things: Urst, there must be a message — the gospel of salvation; second, there must be a messenger — the preacher; third, he must be sent, authorized, divinely commissioned; fourth, he must have an unction from on high — the enduement of the Holy Spirit. This was the order when the living ministry was instituted, and we have no authority to say that it has been changed. We do well to abide by Christ's own order. Among the marks and evidences of a divine call to the ministry may be noted the following: first, a holy, blameless life; second, an ardent and constant zeal for the salvation of souls; third, abilitj' to perform the work. Dr. Clarke puts it in this order: "Gifts, grace, and fruit." Persons are divinely called to the ministry, not necessarily by dreams, visions, or an audible voice, but by the movings of the Holy Spirit. The Holy Spirit, who is the executive oflicer in the Holy Trinity, superintends this work. He calls, illuminates, quickens the word and makes it effective. Without his aid nothing can be 106 CONFESS TOX OF FAFFIT. accomplished. McCheyne says: "It is not great talents that God blesses, so much as great likeness to Jesus. A holy minister is an awful weapon in the hand of God." THE PURPOSES FOR WHICH THE CHURCH WAS ORGANIZED. The article under review says, "This divine institution is for the maintenance of worship, for the edification of believers, and the con- version of the world to Christ." To accomplish this grand result, there must be an organization, with some rules and regulations. Without an organization there could be no concert of action. While, as has been stated, there is no form of church o'overnment definitelv laid down in the ^ew Testament, there are general principles given; such as, lirst, a living ministry divinely commissioned; second, holding public meetings for worship at stated times and places; third, the choosing of officers, and the prescribing of their duties; fourth, the administration of the ordi- nances in an orderly manner. These facts show that the church in the apostles' day was regu- larly organized, and had a form of government. 1. Public worship is to he maintained. This can only be accomplished by establishing some form of church government. There must be OF THE CHURCH. 107 times and places for worship. This was the apostolic order. Mr. Watson says, "The scriptural obligation of public worship is partly founded upon precept, and partly upon exam- ple." Paul commanded tliat some of his Epistles be read in the churches (Colossians 4:16). In Hebrews 10:25 he exhorts them not to forsake the assembling of themselves together. The singing of psalms, hymns, and spiritual songs is enjoined as an act of public worship. If organization and public worship were abandoned, the church would fade and die. How vastly important and necessary that every true Chris- tian do his part in maintaining public worship. As to the manner of conducting public wor- ship, it is only necessary to say that it should be solemn, sincere, simple, pure, and cheerful; above all, it should be spiritual, l^o form of worship, however orderly it may be conducted, will be pleasing to God unless it is offered "in spirit and in truth" (John 4:23, 24). 2. The edification of believers. This is another purpose for which the church was organized, and a reason as well why public worship should be maintained. We are not to misconstrue the meaning of the word edifica- tion. It does not mean simply to please or entertain, but "to instruct and improve in 108 CONFESSION OF FAITH. knowledge geiieriiUy, and particularly in moral and religious knowledge, in faith and holiness." The reading of the Holy Scriptures, the preach- ing of the word, the singing of psalms, hymns, and spiritual songs, and the offering of fervent prayer to God, are all edifying and helpful to sincere Christians. Many in the church are weak and sickly because they neglect to attend the public worship of God. One of old said, ^' I was glad when they said unto me. Let us go into the house of the Lord." An aged woman who was quite deaf, was asked w4iy she attended public worship, as she could not hear a word. She answered: "I come to the house of God because I love it. I am not satisfied with serv- ing God in private; it is my duty and privilege to honor him regularly and constantly in pub- lic." Every true Christian, when at all practi- cable, will attend the public worship of God, not so much from a sense of duty, but because he loves to meet and worship with the people of God. Many a tempted, discouraged, and weak Christian has gone away from the place of public worship, strengthened, comforted, and edified. 3. llie conversion of the world to Christ. Jesus died that all might be saved. "He gave himself a ransom for all." The church was organized OF THE CHURCH. 109 to carry this glad news to the ends of the earth — to every creature. Tiiis, first, last, and all the time, is the real mission of the church; and Christ has not a true disciple on earth who does not feel the spirit of this great mission. "A genuine missionary spirit is deeply rooted in the constituent parts of Christian character." It is hardly a question whether or not a man can be a real Christian and not possess a missionary spirit. Can such a thing be? In Romans 8:& Paul says, " If any man have not the Spirit of Christ, he is none of his." Did Christ possess a. missionary spirit? What kind of spirit moved his great heart when he bade his disciples to "go- into all the world and preach the gospel to every creature," and when he said, "Lo, I am with you alway, even unto the end of the world"? The conversion of this world to Christ ought to be the supreme desire of every true Christian. We say it ought to be; yea, more, we say it is. A denomination that does not possess the spirit of missions has no right to exist; and a man or woman who does not possess such a spirit has no right to claim a place among the- disciples of Christ. The church of Christ is a missionary church, and will be until every wan- derer is brought within her fold. Every one can do something if he will. All cannot go to- 110 CONFESSION OF FAITH. heathen hinds, hut all can lielp to sustani those who can and will go. A young clergyman once asked the Duke of Wellington if he did not think it was almost useless to preach the gospel to the Hindoos. The Duke immediately re- joined, "Look, sir, to your marching orders: ^Preach the gospel to every creature.' " The outlook for bringing this world to Christ, as compared with a hundred years ago, is most hopeful and encouraging. Missions have been planted in everj^ great nation on the earth, and it would seem that " nothing is now w^anted but a united and consecrated effort on the part of the whole church of Christ," and this sin- stricken world will be given to Him whose right it is to reign from sea to sea and from pole to pole. Let every one who names the name of Christ see to it quickly that he has some part in winning this world to Him who bought it with a pric3 — even his own precious blood. CHAPTER IX. THE CONFESSION OF FAITH — ARTICLE VII. ARTICLE VII. OF THE SACKAMEXTS. We believe the sacraments, Baptism and the Lord's Supper, are to be used in the Church, and should be practiced by all Christians; but the mode of baptism and the manner of observing the Lord's Supper are alwaj^s to be left to the judgment and understanding of each individual. Also, the baptism of children shall be left to the judgment of believing parents. The example of washing of feet is to be left to the judg- ment of each one, to practice or not. This article contains three general proposi- tions: lirst, concerning Christian baptism; sec- ond, tlie Lord's supper; third, infant baptism, or the b;iptism of children. As a denomination, we believe in but two sac- raments; namely, baptism and the Lord's sup- per. These, and these only, were instituted by Christ, and commanded by him to be perpetu- ated. As to the design of these sacraments, Protestants generally agree that they are signs and seals of a livins^ faith in Christ. 112 CONFESSION OF FAITH. BAPTISM, The rite of baptism was adopted by Christ, and connected with the great commission: "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 28:19). The fact that our Lord connected it with the commission, is evidence conclusive that it was to be a permanent and perpetual institution in his church. The design of this ordinance is a solemn, public, and practical profession of Christianity, or an outward, visible sign of the grace of regeneration. Concerning the solem- nity and dignity of this ordinance, we cannot be too deeply impressed when we remember that it is to be administered ''in the name of the Father, and of the Son, and of the Holy Ghost." By divine authority it has a place in the Christian church, and there is not an inti- mation in the New Testament that it was to be abrofifated. But "it is no substitute for the blood of atonement, by which alone sins can be washed away; or for the influence of the Holy Spirit, by which alone the regeneration and sanctification of the soul can be secured." It is the belief of the Church that this ordinance is a perpetual obligation, and that it is the duty OF THE SACRAMENTS. 113 of all who profess the name of Christ to observe it. The Lord Jesus commanded it, the apostles practiced it, and we need no higher authority. Dr. Clarke says, "Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honor of that Being in whose name it is administered." Concerning the mode of baptism, the United Brethren Church has always allowed great liberty, attaching but little importance to the mode. Four things are considered essential to the validity of the ordinance; first, a proper administrator — one duly authorized by the Church to administer the ordinance; second, a proper subject — an adult believer, or children of believing parents; third, that the ordinance be administered in the name of the Holy Trinity — Father, Son, and Holy Ghost; fourth, that water is the proper element to be used in the ordinance. The quantity of water and the posi-l tion of the body are immaterial. The Scriptures do not point out any one mode to the exclusion of all others. Let everyone be fully persuaded in his own mind, and choose that mode which to him or her will be the answer of a good con- science. Too many, it is to be feared, are indifferent 114 CONFESSIOX OF FAITH. as to whether or not they are baptized. If it is, as we believe, an institution of perpetual obligation, no one can afford to neglect it. In an important sense, it is a test of our love and obedience. What if we did not, and could not, know anything about the design of the ordi- nance? That is no reason why we should neglect or ignore it. Jesus commanded it, and his will ought to be supreme with us. He said to his disciples, and to us as well, "If ye love me keep my commandments." Faith and obedience are the two grand elements in Christian character. Luther said he would rather obey than to work miracles. Samuel said, "Behold, to obey is bet- ter than sacrifice, and to hearken than the fat of rams" (I. Samuel 15:22). THE lord's supper. This institution, like that of baptism, is of perpetual obligation. In Matthew 26:26-29, Mark 14:22-25, and Luke 22:17-20 we have recorded the origin of this sacrament. That it is of perpetual obligation is verj^ explicitly taught by Paul in I. Corinthians 11 : 23-26 : " For I have received of the Lord that which also I delivered unto you. That the Lord Jesus the same night in which he was betrayed took bread: and when he had oiven thanks, he brake it, and OF THE SACRAMENTS. 115 said, Take, eat: this is my body, wliicli is broken for yoLi: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come'' As long as there is a Christian church on earth, this sacrament is to be observed, — ^Hill he come." In an important sense it is a memorial: it stands to-day as a monument in the church of Christ, pointing back through eighteen cen- turies to Mount Calvary and the cross. As a denomination, we do not believe in what is known as the doctrine of transubstantiation, which means the conversion or chano-e of the bread and wine into the real body and blood of Christ. This is not only unscriptural, but unreasonable as well. Neither do we believe in consubstantiation, which means that the substance of the body of Christ is present in the bread and wine, and literally received by the communicants. While this differs somewhat from transubstantiation, it is equally uiiscriptural and unreasonable. We believe that the bread and wine are sym- bols representing the broken body and shed 116 CONFESSION OF FAITH. blood of Jesus Christ, and are to be taken in memory of the person, love, suffering, and death of the world's Eedeemer. It is a ^'perpetual memorial and an abiding seal of the covenanted mercy and grace of God till the Savior 'shall appear the second time without sin unto salva- tion.'" It may appear as a little memento, but it is the whole gospel in miniature, — it is "the chief creed of Christendom." The advantages growing out of a proper ; observance of this solemn ordinance are many and great: first, it will increase our love to the . Savior; second, it strengthens our faith in him ^j as our own Eedeemer; third, it brings joy and ^ comfort to the heart; fourth, it binds us to the Lord Jesus in a most sacred covenant; fifth, it gives us enlarged views of the love of God in the gift of his own Son; sixth, it increases our abhorrence of sin. These, with many other benefits, come to the hearts of all who, in a proper spirit, observe this sacred, this solemn, this glorious feast. Who have a right to partake of the emblems? This ordinance was instituted by the Savior himself; it belongs to the Christian church, and rises far above all sectarian lines. Every mem- ber of Christ's visible body, at all times, and in all places, has a right to participate. It is the OF THE SACRAMENTS. 117 Lord's table, no matter by what denomination it is presented. It belongs to the family — the whole family, and every loving, obedient child has a divine right there. The tendency of a proper observance of this ordinance is to bind the hearts of Christians closer together. Chris- tians may hold different views on questions of church polity, but these all fade away as we approach the Lord's table. One Savior, one family, one hope, and one heaven. It does, somehow or other, seem to link us to all Christians in past ages, and points forward to a time when the whole family will banquet with Jesus in his kingdom above. As to the position of the body while partak- ing of the emblems, we are not tenacious. Our / custom is to kneel, but should any prefer to sit or stand they will not be passed by. If the heart is right, the position of the body is imma- terial. Every communicant should approach the table in deep humility of spirit, and with prayer, thanksgiving, and love for all man- kind. Those who are earnestly seeking an interest in Christ should be allowed to approach his table. Peradventure, in the breaking of bread he may be made known to them. As to the hoar when this ordinance should be observed, we have no certain commandment. | 118 CONFESSION OF FAITH. Some prefer the morning, while others prefer the evening. The time of the day is immaterial. How often it is to be celebrated is not author- itatively stated. Paul says, " As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come" (I. Corinthians 11:26). It is the solemn duty, and should be esteemed as a very great privilege, of all Christians to participate in this sacred ordinance. To neglect it must be displeasing to Him who, "the same night in w^hich he was betrayed," said, " This do in remembrance of me." To forget this almost dying request of the dear Redeemer is exceed- ingly ungrateful. THE BAPTISM OF CHILDREN. The baptism of children has always been left to the judgment and understanding of believing parents. It has been practiced in the Church from its organization, but not re- quired. Believing parents who desire in this public manner to consecrate their children to the Lord should not be denied the privilege of doing so. This is, and always has been, the spirit of the United Brethren Church — tena- cious on essentials, but liberal on non-essen- tials. OF THE SACRAMENTS. 119 WASHING THE FEET. The example of washing the feet as a religious ordinance has always been left to the judgment of each one, to practice or not. In the early history of the Church it was practiced in many congregations, but at present it is observed in very few. It was never held as a sacrament, \ or particularly binding, but as an example it was thought to teach humility and brotherly love. CHAPTER X. THE CONFESSION OF FAITH — ARTICLE YIII. ARTICLE VIII. OF DEPRAVITY. AVe believe that man is fallen from original righteousness, and apart from the grace of our Lord Jesus Christ, is not only entirely destitute of holiness, but is inclined to evil, and only evil, and that continually; and that except a man be born again he cannot see the kingdom of heaven. In this article of the Confession the doctrine of human depravity is declared — its nature, extent, and recovery from it. Painful and humiliating as this doctrine is, it nevertheless lies at the very base of the whole Christian system. In one way and another the doctrines of atonement, redemption, and regen- eration point to this cardinal or fundamental truth. By human depravity, in a general sense, is meant "a state of mind the opposite of that wdiich is required by divine law." Webster defines it to be "a vicious state of moral char- acter; want of virtue; absence of religious feeling and principle." Observation, experi- ence, and the Word of God substantially agree 120 OF DEPRAVITY. 121 that man in an unregenerate state is destitute of "religious feeling and principle." The first claim of the divine law, upon which every other claim hinges, is love to God, which no man in his natural state possesses. There is some difference of opinion concern- ing the extent of human depravity. Some hold that it is total, while others hold that it is only partial. This difference in part arises from a want of a proper understanding of the doc- trine. As a denomination, we believe in what is generally called total depravity; not Jotal i n the ^ sense of enslaving the will, but total so far as any inherent goodness is concerned; it is not meant that bad men may not become worse, nor that all men are wicked to the same degree, but that the moral nature of every one is corrupt, that every part is affected, so that man in his natural state is " very far gone from original righteousness." The article under re- view says, that "apart from the grace of our Lord Jesus Christ," he "is not only entirely des- titute of holiness, but is inclined to evil, and only evil, and that continually." This is a clear and comprehensive statement of the doctrine of depravity. If, when man fell from original righteousness, God had left him to himself and not interposed 122 CONFESSION OF FAITH. nA}^\KK^ o<. \yy the gift of his Son, depravity would have ' been total in an absolute sense; the wreck would have been complete, and his recovery impossible. But, by the "a^race of our Lord Jesus Christ," his recovery is made possible. In so far, there- fore, as the light of divine grace has fallen upon the benighted and depraved soul of man, the influence of the fall is counteracted. What we jj oJj^'' niean, then, by total depravity is, first, "that all, A,f)//^/'the powers of the soul are depraved"; second, that there is no natural or inherent good in man; third, " that all the good belonging to personal character has been superinduced by grace"; fourth, that the provisions of the gospel are in- dispensable in the recovery of mankind from this fallen state. The penalty of the law under which Adam fell, included death, temporal, spiritual, and eternal, and but for the interposition of divine grace, this awful penalty, with all its conse- I quences, w^ould have fallen upon him. Adam was the federal head of the whole race, so that ^ his posterity partakes of that nature. If there Avere no other argument to prove the universal- ity of the fall, the fact that all go away from God as soon as they come to the years of accountability shows that there must be a nat- ural bias in their nature which inclines them A OF DEPRAVITY. 123 to do SO. If all came into the world pure, it would be most reasonable to expect that at least some of them would retain that inherent purity. But do they? Observation and experience teach us that the natural trend of human nature is downward. But we turn away from mere human reason to the Word of God. After all that may be said, the Bible is, and must always be, the standard of proof and appeal on all the cardinal doc- trines of Christianity. If man by nature is "destitute of holiness, and inclined to evil, and only evil, and that continually," the Word of God must teach it in plain, unambiguous lan- guage. It is a source of great satisfaction that on all questions involving the highest good of mankind, we have an infallible guide. In Genesis 6:5 we read, "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." In Genesis 8: 21 it is written, "The imagination of man's heart is evil from his youth." In Psalm 51:5 David says, "Behold, I was shapen in iniquity; and in sin did my mother conceive me." In Psalm 58:3 it is recorded, " The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies." Job 15:11: " What is man, that i J>^ 124 CONFESSIOX OF FAITH. he should be clean? and he which is born of a woman, that he should be righteous?" Jere- miah 17:9: "The heart is deceitful above all things, and desperately wicked: who can know fit?" These passages teach, iirst, that depravity ! is inherent — that man is born into the world with a fallen, corrupt nature; and second, that this depravity is total — total in the sense that there lis no natural goodness in him. Evei^faculty and power of the soul is corrupted and vitiated. The thought and the imagination are evil, and toward evil continually. There is no soundness in him. Every part is affected. By the suffer- ing and death of Jesus Christ the ^^t of origi- nal sin is removed, but the effect remai ns, so that every power and faculty of the soul is tinged, polluted, vitiated. In Romans 3:10-23 Paul gives a description of the moral state of man. "There is none righteous, no, not one. . . . They are all gone out of the way; . . . there is none that doeth good, no, not one. . . . All have sinned, and come short of the glory of God." By a careful study of the apostle's argument it will be seen that it covers the whole ground of human de- pravity. ''None righteous," not even one that possessed a righteous principle; they are all gone out of the way. If there were no natural OF DEPRAVITY. 125 evil propensities in the heart, the universal going away from God could not be accounted for. "The Bible doctrine most evidently is that we are born with an unholy and sinful nature." All are equally involved and equally helpless, and but for the grace of our Lord Jesus Christ no one could ever be recovered from this fearful wreck. In this article of the Confession it is declared that "except a man be born again he cannot see the kingdom of heaven." This is the plain doctrine our Lord taught to Nicodemus. He did not say, You may, or might, be born again, but "Ye must be born again." Whence this absolute necessity? If man is born into the world with a pure and sinless nature, why must he be born again? The words, "born of the flesh," do not, as some suppose, mean the body literally, but refer to our native sinfulness and pollution. Nicodemus had been born of the flesh literally, but now he must be born of the spirit. "Every man must have two births, one from heaven, the other from earth; one of his body, the other of his soul." Paul uses the word flesh in allusion not to the body literally,, but to the moral nature of the soul (Galatians 5:17). He says, "The flesh lusteth against the Spirit." In Romans 8:13 we read, "If ye live 126 CONFESSION OF FAITH. after the flesh, ye shall die." In verse 8 he sajs, " They that are in the flesh cannot please God." By the term "flesh" in these passages tlie apostle evidently means the moral nature of man, and this is the sense in which our Lord uses it in his discourse to Nicoderaus. In Romans 8:7: " The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." Whence this carnal mind? Whence this rebellious spirit? This carnal mind is " enmity against God." It is its very nature. It is not, and cannot be, subjected to the will of God. With this rebel- lious nature every one is born into the world. The Word of God, experience, and observation all confirm this. Hence arises the absolute neces- sity of being born again. Thus the article under review says, "We believe that man is fallen from original righteousness, and apart from the grace of our Lord Jesus Christ, is not only entirely destitute of holiness, but is inclined to evil, and only evil, and that continually; and that except a man be born again, he cannot see the kino'dom of heaven." The doctrine set forth in this article is not only in harmony with the teachings of the Holy Scriptures, but also with the doctrine taught and believed b}^ the great body of evangelical Christians, CHAPTER XI. THE CONFESSION OF FAITH — ARTICLE IX. ARTICLE IX. OF JUSTIFICATION. We believe tliat peniteiit sinners are justified before God, only by faith in our Lord Jesus Christ, and not by works ; yet that good works in Christ are acceptable to God, and spring out of a true and living faith. This article contains two cardinal propositions: first, justification bj faith only; second, good works. JUSTIFICATION BY FAITH ONLY. Justification by faith only is a fundamental doctrine, and should be studied with great care. It is a doctrine upon which no one can atibrd to be mistaken. Luther styles it the article of a standing or falling church. Chris- tianity contains a complete system of doctrines, none of which can be dropped out without marring the whole system. As the student ad- vances along the line of Christian doctrine, he will be more and more delighted and surprised at its completeness. He will see that nothing can be added to or taken from it. It is one complete whole. 127 128 CONFESSION OF FAITH. Justification, in law, means "the showing in court of a sufficient reason why a party charged, or accused, did that for which he is called to answer." In theology it means "the treating of sinful man as though he were just; to pardon, to r^ absolve." It may also be defined as the accept- ' ing of penitent believers as righteous through I the merits of Christ; not by the imputation of , Christ's active righteousness, nor by the impu- I tation of his active and passive righteousness I I together, but through, or on account of, his ,; passive righteousness. Mr. Watson says that "justification and the remission or forgiveness of sin are substantially the same thing." Mr. Otterbein said that "justification and the pardon of sin are one and the same gracious gift." To show that this is the true idea of this doctrine, we will turn to the Scriptures — Acts 13: 38, 39: "Be it known unto you therefore, men and brethren, that through this man [Christ] is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." Now read Romans 3: 25, 26: " Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the for- OF JUSTIFICA TIOX. 129 bearance of God; to declare, I say, at this time his righteousness: that he might be just, and the jastifier of him which believeth in Jesus." It will be seen at once that justification and the remission or forgiveness of sins mean substan- tially the same thing. Each sustains the same relation to the righteousness of Christ. On account of the righteousness of Christ, who died for (or instead of) us, we are justified, forgiven, or pardoned. When a penitent believer is justified he is pardoned, and when he is pardoned he is justified. It should be kept in mind that w^e are not justified or pardoned on account of anything w^e have done, or can do. ^N'either are we justi- fied or pardoned by the mere prerogative of the Almighty. The true, and indeed the only possi- ble, ground of our justification is the atonement made by the sufi:ering and death of Jesus Christ. If satisfaction had not been rendered to the divine law% God could not have been just and at the same time justified or pardoned the guilty. This, as we have seen, is clearly taught in Komans 3:25, 26. There must be a perfect righteousness somewhere. A perfect law was broken and nothing less than a perfect righteous- ness could satisfy its claims. It must in every way be equal to the demand. The righteousness 130 CONFESSION OF FAITH. of Christ was not, as in the case of a righteous man, relatively perfect, but absolutely perfect. "He knew no sin"; he was a "Lamb without spot." Jesus Christ was the only being in the universe who could render satisfaction to the law. Do the Scriptures warrant us in the belief that the atonement made by Christ was vicarious and propitiatory? As this doctrine is more fully treated under Article III., it will only be neces- sary in this connection to give a few plain pas- sages of Scripture. Eomans 5:8: "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for [instead of] us." I. Peter 3:18: "For Christ also hath once suffered for sins, the just for [instead of] the unjust." Romans 5:6: "For when we w^ere yet without strength, in due time Christ died for [instead of] the ungodly." From these and many other passages of similar import, it is evident that Christ died for (instead of) us, as a proper substitute, and thereb}^ rendered satisfac- tion to the law, so that Ood can now be just and ^justify all that believe in Jesus. Herein is a most wonderful display of the justice and mercy of God, — " of his justice, in requiring a sacrifice, and absolutely refusing to give salvation to a lost world in any other way; and of his mercy in providing the sacrifice which his justice re- OF: JUSTIFICA TION. 131 quired." Man was absolutely helpless. The curse of the broken law was upon him, from which he could not deliver himself. In Gala- tians 3:13 Paul says, "Christ hath redeemed us from the curse of the law, being made a curse for us"; that is, he took our place, and in our stead rendered satisfaction to the law. Justification by faith is, and always has been, the doctrine taught and believed by the Church of the United Brethren in Christ. The great body of orthodox Christians hold the same view. There is no doctrine set forth in the Holy Scriptures more pleasing and comforting than this one, as it puts salvation within easy reach of every one. " Whosoever will " may come and be saved — rich and poor, high and low — without money and without price. "Be- lieve on the Lord Jesus Christ, and thou shalt be saved." That we may not be misled on this cardinal doctrine, it may be well to state that while Jaitli is a condition of salvation, it is not th^ cf^use 9 f it. T^n the gracious plan of human redemption everything is in the most complete order and harmony; and it is highl}^ important that this order be understood. The first, or moving, cause of justification is the love of God manifest to us by the gift of his Son. The Holy Spirit, who 132 CONFESSION OF FAITH. Iis the executive officer in the Holy Trinity, is the efficient cause. The sufiering and death of ,• Jesus Christ, as a proper substitute, is the meri- torious cause. Faith in the Lord Jesus Christ is the conditional cause. What a stupendous •manifestation of love and mercy, that God, the Eternal Father, should so arrange in the great plan of human redemption, that he can accept our faith in the room of obedience, which we failed to render! Mr. Wesley said: "Surely the difficulty of assenting to the proposition that faith is the only condition of justification, must arise from not understanding it. We mean thereby thus much, that it is the only one thing without which no one is justified — the only thing that is immediately, indispensably, abso- lutely requisite in order to pardon." In this article of the Confession we say that "we believe that penitent sinners are justified before God, only by faith in our Lord Jesus Christ." Do the Scriptures sustain this prop- osition? A few plain passages will suffice. Acts 13:39: "And by him [Christ] all that believe are justified." Romans 3:26: "To de- clare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus." Romans 5:1: "Therefore being justified by faith, we have peace with God OF JUSTIFICA TION. 133 through our Lord Jesus Christ." Galatiaus 3:24: "Wherefore the law was our school- master to bring us unto Christ, that we might be justified by faith." If the doctrine of justi- fication by faith is not true, how are we to explain these passages? The language could not be -more explicit. The same great doctrine is taught in Galatians 2:16; Romans 4:3, 5, 9, 22; Oalatians 3:6; James 2: 23. Justification is an instatitaneous work, and admits of no degrees. The moment a penitent sinner believes on the Lord Jesus Christ with the whole heart, he is justified — pardoned. The wisdom and goodness of God in providing such a plan of salvation for a lost and ruined world ought to fill every heart with the most profound gratitude. Such a manifestation of love chal- lenges the admiration of angels, and ought to be accepted by man with thanksgiving and praise. GOOD WORKS. I^Tow, while the Scriptures abundantly teach that "penitent sinners are justified before God, only by faith in our Lord Jesus Christ," they nowhere teach that it is by a faith that is alone. Faith and good works mutually imply each other. A living faith always produces good works. A man can no more live by faith without good 134 CONFESSION OF FAITH. works than he can live without breathinof. In James 2:17 we read that "faith, if it hath not works, is dead, being alone." Verse 22: " By works was faith made perfect." Verse 26: "Faith without works is dead." We are not only justified by faith, but we are to "live by faith" and "walk by faith." The psalmist's motto was, "Trust in the Lord and do good." In this article of the Confession we say that "good works in Christ are acceptable to God, and spring out of a true and living faith." This declaration of belief is not only thoroughly scriptural, but is in perfect harmony with individual experience. A bishop of the Episcopal Church says: "When I was about entering the ministry, I was one day in conversation with an old Chris- tian friend, who said, 'You are to be ordained; when you are ordained, preach to sinners as you find them; tell them to believe in the Lord Jesus Christ and they shall be as safe as if they were in heaven; and then tell them to ivork like heroes.' " Dr. Spencer says: " Though faith alone justifies, yet that faith which justifies is not alone, but joined with charity and good works. Though good works are not the cause why God crowneth us, yet we must take them in our way to heaven or we shall never come there." OF JUSTIFICATION. 135 Good works in Christ, which spring out of a true and living faith, are always conformable to truth and justice. Paul lays down a rule by which every Christian would do well to be gov- erned: "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God" (I. Corinthians 10:31). In Colossians 3:17 we have a similar injunction. Good works thus performed are not only an ornament to a Chris- tian's profession, but helpful to others. Those whose hearts have been touched by divine grace, will never be in need of an oppor- tunity to do good. The gospel is to be preached to the whole world, the church is to be sustained at home and abroad, perishing souls must be sought after and brought to Christ, sad hearts are to be comforted, the sick visited, and the poor and needy fed and clothed. It is said of Jesus that "he went about doing good." He did good to the souls and bodies of men, women, and children. Christians wdio have the mind and spirit of Christ, however humble their station in life may be, can always find some- tliing to do in the Master's vineyard. A faith, however sound it may be on all fundamental doctrines, that does not flow out in good works, will be of little use in bringing this world to Christ. "Show me," says James, "thy faith 136 COXFESSION OF FAITH. without thy works, and I will show thee my faith by my works." Faith is a principle in the mind, and can only be discerned by the effects, which are good works. In the divine arrange- ment faith and good works are joined together; let no man put them asunder. CHAPTER XII. THE CONFESSION OF FAITH — ARTICLE X. ARTICLE X. OF REGENERATION AND ADOPTION. AVe believe that regeneration is the renewal of the heart of man after the image of God, through the word, by the act of the Holy Ghost, by which the believer receives the spirit of adoption and is enabled to serve God with the will and the alSections. This article contains two fundamental propo- sitions: lirst, regeneration; second, adoption — what tbey imply and include. REGENERATION. By regeneration, in a theological sense, is meant the " renewal of the heart of man after the image of God." By the heart of man is meant the whole moral nature of man. In this sense the word heart is often used in the Holy Scriptures. Hence, we read of an evil heart, a hard heart, a clean heart, and a pure heart. This does not mean the fleshly heart, but the moral or spiritual nature of man. The renewal of the heart, therefore, means the 138 CONFESSION OF FAITH. renewal of the moral nature, by which the image of God is restored to the soul — a divinely implanted principle of holiness. It is not a superficial work, but a radical change in the moral character of man. Watson defines it to be a "deliverance from the bondage of sin, and the implantation of the power and will to do all things which are pleasing to God, both as to the inward habits and outward acts." It is a spirit- ual change, and spiritually induced. Dr. Eals- ton defines regeneration to be "a radical change in the moral character from the love, practice, and dominion of sin, to the love of God and to the internal exercise and external practice of holiness." It will be observed that these definitions substantially agree, and are in har- mony with the doctrine set forth in this article of the Confession. The necessity for this spiritual change in the moral nature of man will appear when we consider his condition while in a state of nature. The Word of God, observation, and experience all unite in declaring that a change in the moral nature of man is an absolute necessity. Man is born into the world with an unholy and corrupt nature. By the fall in Adam the moral image of God is defaced from the soul. The unrenewed heart is represented as "deceitful above all OF REGENERATION AND ADOPTION. 139 things, and desperately wicked." " The carnal mind is enmity against God." The imagination of the thought of the heart is evil, and toward evil continually. The heart is represented as a fountain of iniquity. Jesus said, "For out of the heart proceed evil thoughts, murders, adul- teries, fornications, thefts, false witness, blasphe- mies" (Matthew 15:19). This is the awful condition of the unregenerate heart. Can any man love and obey God with such an evil and corrupt heart? Because of this fallen and de- praved nature in man, Jesus said to Nicodemus, " Ye must be born again." Forms and cere- monies have their appropriate places in the Christian church, but can never be substituted for regeneration. The great and blessed change wrought in the human soul by regeneration is represented in the Scriptures as being "born again," "born from above," and "born of the Spirit" (John 3:3, 5); made "a new creature" (II. Corinth- ians 5:17); "quickened" (Ephesians 2:1); made "partakers of the divine nature" (II. Peter 1:4); "risen with Christ" (Colossians 3:1); putting off the old man, and putting on the new (Ephesians 4:22-24). Regeneration is a spiritual work. It is not by the will of man, nor by his power; but as 140 CONFESSION OF FAITH. expressed in this article of the Confession, it "is the renewal of the heart of man after the image of God, through the word, by the act of the Holy Ghost." The instrumental cause is the word of God, but the Holy Ghost is the efficient cause. The nature of the work shows that it is spiritual, for it is not a physical or merely an intellectual change, but a moral change, and nothing less than the power of God through the agency of the Holy Ghost can accomplish it. j.In conversion, which means turning around, man is active; but in regeneration he is passive. The reneioing, quickening, and raising up is from above. David, in Psalm 51:10, prays, "Create in me a clean heart, God; and renew a right spirit within me." This is just what Paul in- sists upon — "Renewed in knowledge after the image of him that created him." Regeneration and justification are closely allied ^to each other, but are distinct as to their nature. In the order of things justifica- tion precedes regeneration, but in the order of time neither is before the other. Mr. Watson says, "They occur at the same time, and they enter into the experience of the same person; so that no man is justified without being regen- erated and adopted, and no man is regenerated and made a son of God who is not justified." OF REGENERATION AND ADOPTION. 141 Justiiicatiou is a work done for us, and regen- eration is a work done in us. Renewins- the heart of man after the image of God is a mighty work. God only can accomplish it. Regeneration is an instantaneous work. There is no such thing as a gradual regeneration. A man may reform by degrees, but he cannot be regenerated by degrees. There is no medium between life and death. The moment a man believes in the Lord Jesus Christ, he is justified, regenerated, and adopted. "If regeneration i& a gradual work, there must be a time during the process of the change when he is neither good nor bad, neither a sinner nor a saint." This spiritual change of the moral nature of man is not only instantaneous, but experimental. The Holy Spirit, by whom the heart of man is renewed, bears witness to the consciousness that the work is accomplished. The work itself is spiritual and internal, but the efi:ect is visible. So great a work wrought in the human soul cannot be without some visible manifestations. The soul that was filled with enmity against God, is now filled with love. The mind that was in darkness is now in the light. "Old things are passed away; behold, all things are become new," — new joys, new hopes, and new aspirations. "The tree is known by its fruits.''' 142 CONFESSION OF FAITH. ADOPTION. I ; While it is possible to distinguish between regeneration and adoption as to their nature, it is not possible to separate them. They occur in the same moment of time. So far as we are able to see, neither is before the other. In John 1:12 the evangelist says, ''But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." "Regeneration gives us a likeness to God in our nature; adoption gives us a right to inheritance." By regeneration ^ve are made partakers of the divine nature; by adoption we are instated in the divine affec- tions. "Justification," says Dr. Ralston, "re- moves our guilt, which is a barrier in the way of our admission into God's family; regeneration changes our hearts, imparting a fitness for ad- mission into that family; and adoption actually receives us therein." Richard Watson defines adoption to be " that act of God by which we who were alienated, and enemies, and disin- herited, are made the sons of God, and heirs of his eternal glory." The Holy Scriptures are not only explicit as to the fact of adoption, but also in reference to the assurance of that spiritual relationship. OF REGEXERA TION AND ADOPTION. 14:5 No one need to be in doubt as to whether or not he is a member of God's family. Herein the religion of Jesus Christ rises far above all other religions or theories. It is the only religion that can be brought to an experimental test. Theories concerning another life, other than that revealed in God's Word, leave us in the realm of doubt and uncertainty. Revealed re- ligion has a theory and also an experience. It deals with the intellect and also with the con- science. In Romans 8:15 Paul says: "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adop- tion, whereby we cry, Abba, Father. The Spirit itself [himself] beareth witness with our spirit, that we are the children of God." In Galatians 4:6 it is said, "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." In I. John 5 : 10 we read, "He that believeth on the Son of God hath the witness in himself." Our Lord, in John 7:17, makes it very plain when he says, "If any man will do his [the Father's] will, he shall know of the doctrine, wliether it be of God, or whether I speak of myself." The Spirit of adoption is none other than the Holy Spirit, by whom all who are justified and regener- ated are brought into God's spiritual family, 144 CONFESSION OF FAITH. — made "heirs of God and joint heirs with Christ." The privileges and blessings secnred to those who have received the spirit of adoption are many and great. First, great honor. Made free from sin, they become sons and daughters of God — children of a King. Second, heirs of God — joint heirs ivith Jesus Christ, This means end- less riches. "All are 3'ours." They receive a title "to an inheritance incorruptible, and unde- liled, and that fadeth not away." An eternal home, a "house not made with hands," a house of " many mansions." Third, eternal glory. In I. John 3:2 we read, "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall ap- pear, we shall be like him; for we shall see him as he is." Who can ask for more than this — to be like him, and with him ev^ermore? Regeneration and adoption, as set forth in this article of the Confession, are cardinal doctrines explicitly and forcibly taught in the Holy Scriptures. All who profess to be chil- dren of God should study them with great care. They enter into individual experience, and bring to the consciousness of every true believer the blessed assurance that he is an heir of God, and that his name is written in heaven. CHAPTER XIII. THE CONFESSION OF FAITH — ARTICLE XI. ARTICLE XI. OF SAXCTIFICATIOX. We believe that sanctilication is the work of God's grace, through the word and the Spirit, by which those who have been born again are separated in their acts, words, and thoughts from sin, and are enabled to live unto God, and to follow holiness, without which no man shall see the Lord. In this article is declared a belief in the doctrine of sanctilication, together with state- ments concerning the nature and effect of this gracious work in the heart and upon the life. Great care should be exercised in the study of this doctrine. Xeither our prejudices nor our preconceived opinions should control us in this investigation. Whatever harm (if any) has come from the study or profession of this great doctrine is doubtless the result of abuse rather than a sincere desire to learn what it is, and what it is not. The question that should concern us most is not what this one or that one may think about it, but do the Scriptures 14() CONFESSION OF FAITH. of the Old and New Testaments teach the doc- trine. Sanctification, holiness, aiid^_^ei£actio^n, when applied to Christian character, or Christian experience, mean substantially the same thing. However widely Christians may differ in views concerning the nature of sanctification, and the time when it is accomplished, they nearly all be- lieve that it is taught in the Holy Scriptures. All believe that holiness is a prerequisite to enter- ing into heaven. IN'o matter when nor how this gracious state of grace is obtained, it must be so; for nothing unholy or unclean can ever enter into heaven. Christians in all the ages have held this view. The w^ord sanctify, or sanctification, is some- times used to signify setting apart — consecra- tion; but it is most generally used to signify cleansing, purifying, and separating from the pollution and practice of sin. In this sense every regenerate soul is sanctified in degree; that is, the work of cleansing, purifying, sep- arating, is begun at the time of, and in immedi- ate connection with, regeneration. Closely as sanctification in its beginning ma}^ be connected with justification, regeneration, and adoption, it is nevertheless to be distinguished from them. It is neither the one nor the other, but peculiar OF SANCTIFICATIOK 147 to itself. Ill the order of things we have, first, JQstilication; second, regeneration; third, adop- tion; and fourth, sanctification. Sanctification, as set forth in this article of the Confession, is the "work of God's grace, through the word and by the Spirit." It does not pre- cede, but succeeds, regeneration. Renewing the moral nature in man is one thing, and cleansing that nature is another and different thins:. They are distinct in their nature, even though they may occur in the same moment of time. Commentators and theologians very generally understand the Scriptures to teach that they are distinct works of grace in the soul. Entire sanctification, no matter when nor how attained, " denotes a state of gracious attainment higher than is implied in regeneration and justi- fication." It is the privilege of every believing soul to know by a blessed experience what there is in sanctification. In I. Thessalonians 5:23 Paul uses this language: "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be pre- served blameless unto the coming of our Lord Jesus Christ." In chapter 4:3 he urges it as a duty: "For this is the will of God, even your sanctification." With these and many other similar passages in God's Word, it is the 148 CONFESSION OF FAITH. dutv of everv professed follower of Christ to g-o before God and in fervent, earnest prayer ask for all that it is his privilege to enjoy — pray until he realizes that he is "tilled with all the fullness of God.'' By sanctification, holiness, or perfect love, is j C/\^ uot meant absolute holiness or perfection. Absolute perfection belongs only to God. Neither is angelic perfection meant, but a relative perfection, in which the soul is delivered^ ma3e free, from the guilt of sin, and cleansed from the pollution of sin. This includes not only the pollution which is the result of actual I transgression, but also that inherent pollution with which everyone is born into the workL The article under review says that "sanctiti- cation is the work of God's grace, through the word and the Spirit, by which those who have been born again are separated in their acts, words, and thoughts from sin, and are enabled to live unto God, and to follow holiness." This teaches, first, that sanctification is through the word as the instrumental cause, and by the Spirit as the efiicient cause. Second, that this work of grace succeeds regeneration. It may in its beginning be closely connected with regeneration, as regeneration is with justification ; yet sanctification is no more regeneration than OF SA NC TIFICA TIOX 149 regeneration is justification. They are in their nature distinct from each other. Third, a sejyara- tion. This is an element or characteristic of the gracious work of sanctification. It sejDarates a man in "acts, words, and thoughts from sin"; removes or takes awaj the disposition and desire for sin. Whether we hold that it is completed at the time of, and in connection with, regeneration, or at a subsequent time, does not change the fact that it has its beginning in connection with regeneration, and that it is a part of this gracious work to separate or remove the disposition to sin. Fourth, as a result of this work of grace, the true believer is " enabled to live unto God, and to follow holiness." This no one can do successfully until the disposition to sin is removed. There must be a complete separation from sin and the desire to sin before anyone can successfully " follow holiness." Sanc- tification, therefore, includes both cleansing and separation, as the alloy is separated from the fine gold. We will now direct attention to the Word of God, with the understanding that sanctification, holiness, and perfection, when used in reference to moral purity in man, mean substantially the same thing, and are always to be taken in a rela- tive sense. In Genesis 17:1 God said to Abram, 150 CONFESSION OF FAITH. " Walk before me, and be thou perfect." I. Chron- icles 28:9: "Serve Him with a perfect heart." In Matthew 5:48 Jesus said, "Be ye therefore perfect, even as your Father which is in heaven is perfect." If it were not possible for any man to be relatively perfect while on earth, God would not require it; so, since it is required, it must be possible. In I. John 4:18 we read of "perfect love," and in another scripture we read of "perfect faith"; so that the idea of perfection in man while on earth is a scriptural doctrine. A perfect heart, a perfect life, a perfect love, and a perfect faith mean a completeness in Christ, known only to those who are " following holiness." Holiness is not only taught, but actually re- quired, in the Sacred Scriptures. In II. Cor- inthians 7:1 Paul says, "Perfecting holiness in the fear of God." Ephesians 1:4: "Be holy and without blame before him in love." He- brews 12:14: "Follow peace wdth all men, and holiness^ without which no man shall see the Lord." I. Peter 1:15, 16: "But as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy." God is holy, heaven is holy, and all who enter that holy place must be holy, for nothing unholy or unclean shall enter therein. OF SANCTIFICA TION. 151 This doctrine is taught under the idea of cleans- ing, purifying, etc. Matthew 5:8: "Blessed are the pure in heart, for they shall see God." I. John 1:9: "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Forgive- ness is one thing, and cleansing is another thing. "Sin," says Dr. Clarke, "exists in the soul after two modes, or forms: iirst, in guilt, which requires /o?^^u'ene55, or i^ardon; second, in j)ollu- Hon, which requires cleansing.^' The doctrine of sanctiiication, holiness, cleansing, and purity, is taught in the precepts, promises, exhortations, and prayers found in both the Old and !N'ew Testaments. Bishop Usher, a very devout and godly man, said that "sanctification is nothing less than for a man to be brought to the entire resignation of his will to the will of God, and to live in the oflering up of his soul continually in the Hame of love as a whole burnt oiFering to Christ." That is a beautiful and helpful description of a soul wholly consecrated to God. But alas! how few comparatively live in that holy frame of mind. Sin, in whatever form it may exist, is hateful to God; hence in the great plan of human redemption ample provision has been made to free us from it — from the guilt and pollution of sin. When John saw the 152 COXFESSIOX OF FAITH. church in heaven, one of the elders said to him, *' Tliese are tliej^ which came out of great trihu- lation, and have washed their robes and made them white in the blood of the Lamb." That fountain opened to the house of David and to the inhabitants of Jerusalem for sin and unclean- ness, is open still. Among the evidences of this gracious work in the soul may be noted, first, a hatred of sin; second, delight in God's Holj Word, and in the services of his sanctuary; third, a zeal for the salvation of souls and the extension and upbuild- ing of the kingdom of Christ; fourth, humility; fifth, meekness; sixth, obedience; seventh, love to God and man, — to which may be added patience and charity. Concerning the time when this gracious work is accomplished in the soul, there is a difi'erence of opinion. All, or nearly all, agree that it is begun at the moment of regeneration. This article of the Confession does not fix any time, only that it succeeds regeneration. It is a " work of God's grace . . . by which those who have been born again," etc. Some hold the view that it is not only begun, but completed, at the time of regeneration. Others hold that it is an instantaneous work, and subsequent to regeneration. A third view is, that it is a pro- OF SANCTIFICA TION. 1 53 ^ressive work, beginning at the time of regen- eration and completed at death. These three views have obtained in a number of tlie ortho- dox denominations. Whatever opinion we may hold respecting the time when this gracious Avork is accomplished in the soul, one thing we may and ought to do, — seek for and obtain all there is for us each day. Paul says of Christ, that he is " able to save to the uttermost^'' what- ever that uttermost nvAj mean. John says, "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Whether at the beginning, midway, or the end of this walk in the light, the promise is that we shall be cleansed from all sin. Dr. Ralston says: "It matters but little whether this eminent state of holiness be gained by a bold, energetic, and determined exercise of faith and prayer, or by a more gradual process, — whether it be instantaneous or gradual, or both the one and the other. The great matter is, with each and all of us, that we lose no time, but arise at once, and press toward the mark for the prize of the high calling of God in Christ Jesus." Paul prayed for the Ephesians (3:18), that they might "be able to comprehend with all saints what is the breadth, and length, and 154 CONFESSTOX OF FAITH. depth, and height; and to know the love of Christ, which passeth knowledge," that they " might be filled with all the fullness of God." If it was the privilege of the Ephesians to be filled with the " fullness of God," so it is our privilege. It matters but little what name we give to this eminent state of grace, — whether we call it sanc- titication, holiness, or Christian perfection, — the all-important matter is for us to know that we are in possession of this fullness. CHAPTER XIY. THE CONFESSION OF FAITH — ARTICLE XII. ARTICLE XII. OF THE CHEISTIAN SABBATH. We believe that the Christian Sabbath is divinely ap- pointed ; that it is commemorative of our Lord's resurrection from the grave, and is an emblem of our eternal rest ; that it is essential to the welfare of the civil community, and to the permanence and growth of the Christian church, and that it should be reverently observed as a day of holy rest and of social and public worship. Christian writers difl'er in their opinions con- cerning the Sabbath day. Some hold that it is only a positive duty to observe the Sabbath; others hold that it is a moral obligation; while others hold that it is both moral and positive. The doctrine set forth in this article of the Confession is that the obligation to keep the Sabbath day holy is a moral, and hence perpet- ual, obligation. While there were some things connected with the observance of the Sabbath day according to the Mosaic ceremonies that were of a positive nature, it is very evident that these were appendages, and not connected with 156 COXFESSIOX OF FAITH. the Sabbath day in its origin. If the observ^ance of the Sabbath daj^ is only a positive duty, then the obligation to observe it must have ended with the Mosaic ceremonies; but if it is a moral