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diff --git a/13652-h/13652-h.htm b/13652-h/13652-h.htm new file mode 100644 index 0000000..b19ce77 --- /dev/null +++ b/13652-h/13652-h.htm @@ -0,0 +1,5553 @@ +<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"> +<html> +<head> +<meta http-equiv="Content-Type" content= +"text/html; charset=UTF-8"> +<title>The Project Gutenberg eBook of Exposition of the Apostles +Creed, by The Rev. James Dodds, D.D..</title> +<style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + P { margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + } + H1,H2,H3,H4,H5,H6 { + text-align: center; /* all headings centered */ + } + HR { width: 33%; + margin-top: 1em; + margin-bottom: 1em; + } + BODY{margin-left: 10%; + margin-right: 10%; + } + .linenum {position: absolute; top: auto; left: 4%;} /* poetry number */ + .note {margin-left: 2em; margin-right: 2em; margin-bottom: 1em;} /* footnote */ + .blkquot {margin-left: 4em; margin-right: 4em;} /* block indent */ + .pagenum {position: absolute; left: 92%; font-size: smaller; justify: right;} /* page numbers */ + .sidenote {width: 20%; margin-bottom: 1em; padding-left: 2em; font-size: smaller; float: right; clear: right;} + .poem {margin-left:10%; margin-right:10%; text-align: left;} + .poem .stanza {margin: 1em 0em 1em 0em;} + .poem p {margin: 0; padding-left: 3em; text-indent: -3em;} + .poem p.i2 {margin-left: 2em;} + .poem p.i4 {margin-left: 4em;} + .poem .caesura {vertical-align: -200%;} + // --> + /* XML end ]]>*/ + </style> +</head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 13652 ***</div> + +<p> </p> +<p> </p> +<p> </p> +<h1>EXPOSITION</h1> +<h3>OF</h3> +<h1>THE APOSTLES' CREED</h1> +<p> </p> +<p> </p> +<h3>By</h3> +<h2>THE REV. JAMES DODDS, D.D.</h2> +<hr style="width: 45%;"> +<br> + + +<div style="margin-left: 2em;">Though I am an old Doctor of Divinity, to this day I have not +got beyond the children's learning—the Ten Commandments, +the Belief, and the Lord's Prayer; and these I understand not so +well as I should, though I study them daily, praying with my +son John and my daughter Magdalen.—LUTHER'S +<i>Table-Talk</i>.</div> + +<br> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="CONTENTS"></a> +<h2>CONTENTS</h2> +<br> +<a name="EDITORIAL_NOTE_2"></a><a href= +"#EDITORIAL_NOTE"><b>EDITORIAL NOTE</b></a><br> +<br> +<a name="PREFATORY_NOTE_2"></a><a href= +"#PREFATORY_NOTE"><b>PREFATORY NOTE</b></a><br> +<br> +<a name="INTRODUCTION_2"></a><a href= +"#INTRODUCTION"><b>INTRODUCTION</b></a><br> +<br> +<br> +<a name="ARTICLE_1_2"></a><a href="#ARTICLE_1"><b>ARTICLE +1</b></a><br> +<p>I BELIEVE IN GOD THE FATHER ALMIGHTY, MAKER OF HEAVEN AND +EARTH</p> +<span style="margin-left: 2em;">SECTION</span><br> +<span style="margin-left: 4em;">1. I BELIEVE</span><br> +<span style="margin-left: 4em;">2. GOD</span><br> +<span style="margin-left: 4em;">3. THE FATHER</span><br> +<span style="margin-left: 4em;">4. ALMIGHTY</span><br> +<span style="margin-left: 4em;">5. MAKER OF HEAVEN AND +EARTH</span><br> +<br> +<a name="ARTICLE_2_2"></a><a href="#ARTICLE_2"><b>ARTICLE +2</b></a><br> +<p>AND IN JESUS CHRIST HIS ONLY SON OUR LORD</p> +<span style="margin-left: 2em;">SECTION</span><br> +<span style="margin-left: 4em;">1. AND IN JESUS CHRIST</span><br> +<span style="margin-left: 4em;">2. JESUS</span><br> +<span style="margin-left: 4em;">3. CHRIST</span><br> +<span style="margin-left: 4em;">4. HIS ONLY SON</span><br> +<span style="margin-left: 4em;">5. OUR LORD</span><br> + <a name="ARTICLE_3_2"></a><a href="#ARTICLE_3"><b>ARTICLE +3</b></a><br> +<br> +<p>WHO WAS CONCEIVED BY THE HOLY GHOST, BORN OF THE VIRGIN +MARY</p> +<a name="ARTICLE_4_2"></a><a href="#ARTICLE_4"><b>ARTICLE +4</b></a><br> +<p>SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DEAD, AND +BURIED</p> +<span style="margin-left: 2em;">SECTION</span><br> +<span style="margin-left: 4em;">1. SUFFERED UNDER PONTIUS +PILATE</span><br> +<span style="margin-left: 4em;">2. WAS CRUCIFIED</span><br> +<span style="margin-left: 4em;">3. DEAD</span><br> +<span style="margin-left: 4em;">4. AND BURIED</span><br> +<br> + <a name="ARTICLE_5_2"></a><a href="#ARTICLE_5"><b>ARTICLE +5</b></a><br> +<p>HE DESCENDED INTO HELL, THE THIRD DAY HE ROSE AGAIN FROM THE +DEAD</p> +<span style="margin-left: 2em;">SECTION</span><br> +<span style="margin-left: 4em;">1. HE DESCENDED INTO +HELL</span><br> +<span style="margin-left: 4em;">2. THE THIRD DAY HE ROSE AGAIN +FROM THE DEAD</span><br> +<br> +<a name="ARTICLE_6_2"></a><a href="#ARTICLE_6"><b>ARTICLE +6</b></a><br> +<p>HE ASCENDED INTO HEAVEN AND SITTETH ON THE RIGHT HAND OF GOD +THE FATHER ALMIGHTY</p> +<a name="ARTICLE_7_2"></a><a href="#ARTICLE_7"><b>ARTICLE +7</b></a><br> +<p>FROM THENCE HE SHALL COME TO JUDGE THE QUICK AND THE DEAD</p> +<a name="ARTICLE_8_2"></a><a href="#ARTICLE_8"><b>ARTICLE +8</b></a><br> +<p>I BELIEVE IN THE HOLY GHOST</p> +<a name="ARTICLE_9_2"></a><a href="#ARTICLE_9"><b>ARTICLE +9</b></a><br> +<p>THE HOLY CATHOLIC CHURCH, THE COMMUNION OF SAINTS</p> +<span style="margin-left: 2em;">SECTION</span><br> +<span style="margin-left: 4em;">1. THE HOLY CATHOLIC +CHURCH</span><br> +<span style="margin-left: 4em;">2. THE COMMUNION OF +SAINTS</span><br> +<br> + <a name="ARTICLE_10_2"></a><a href="#ARTICLE_10"><b>ARTICLE +10</b></a><br> +<p>THE FORGIVENESS OF SINS</p> +<a name="ARTICLE_11_2"></a><a href="#ARTICLE_11"><b>ARTICLE +11</b></a><br> +<p>THE RESURRECTION OF THE BODY</p> +<a name="ARTICLE_12_2"></a><a href="#ARTICLE_12"><b>ARTICLE +12</b></a><br> +<p>AND THE LIFE EVERLASTING</p> +<hr style="width: 45%;"> +<br> + <a name="APPENDIX_2"></a><a href= +"#APPENDIX"><b>APPENDIX</b></a><br> +<br> + <a name="FOOTNOTES_2"></a><a href= +"#FOOTNOTES"><b>FOOTNOTES</b></a><br> +<br> + <a name="SOME_BOOKS_2"></a><a href="#SOME_BOOKS"><b>SOME BOOKS +ON THE APOSTLES' CREED OR BEARING UPON ARTICLES +THEREOF</b></a><br> +<br> + +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="EDITORIAL_NOTE"></a> +<h2><a href="#EDITORIAL_NOTE_2">EDITORIAL NOTE</a></h2> +<br> + +<p>Dr. Dodds' <i>Exposition of the Apostles' Creed</i> will +supply a real need. It contains a careful, well-informed, and +well-balanced statement of the doctrines of the Church which are +expressed or indicated in the Creed, and it will be helpful to +many as arranging the passages of Scripture on which these +doctrines rest. Though historical references could have been +easily made, the Editors agree with the author in thinking that +to insert them in the discussion of doctrines would have probably +perplexed the readers for whom the book is designed.</p> +<p><i>February</i> 1896.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="PREFATORY_NOTE"></a> +<h2><a href="#PREFATORY_NOTE_2">PREFATORY NOTE</a></h2> +<br> + +<p>The title and purpose of this Handbook limit its subject +matter to an exposition of the doctrines which have place in the +summary of belief termed the Apostles' Creed. It is not meant to +cover the whole field of Christian doctrine.</p> +<p>A history of the Creed has not been attempted. There is much +that is interesting in its origin and growth. It did not come +into existence all at once, but was built up from time to time by +the insertion of clauses formulated by Councils or by leading +representatives of the Christian Church. The space available is +not sufficient to include a history.</p> +<p>The Handbook being not controversial but expository, +references to the heretics and heresies that gave occasion for +the articles which have place in the Creed are few and brief.</p> +<p>JAMES DODDS.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<p> </p> +<br> +<br> + +<h2>THE APOSTLES' CREED</h2> +<p> </p> +<br> +<br> + +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="INTRODUCTION"></a> +<h2><a href="#INTRODUCTION_2">INTRODUCTION<br> +</a></h2> +<br> + +<p>While the disciples had Jesus with them, there was no occasion +for a formal summary of the doctrines which His followers were +called to accept and to maintain. He was present to resolve all +doubts and settle all difficulties, so that when their faith was +assailed or their teaching impugned they could refer to Him. +Then, as now, faith had Him for its object,—with this +difference, that He was visibly at hand to counsel and to direct, +while now He is passed into the heavens and guides His people +into all truth, not by personal instruction but by His invisible +though ever present Spirit.</p> +<p>Another reason why Jesus gave His disciples no creed may be +found in the fact that His work was not finished until He had +laid down His life, and that no creed could have been +satisfactory which did not cover those great unfulfilled events +in His history that lie at the foundation of the Christian +religion.</p> +<p>Jesus did indeed require belief in Himself as a condition on +which healing and salvation were bestowed. Unbelief hindered His +work, while faith in His Messianic claims and mission never +failed to secure a rich blessing to those who confessed Him. The +faith which He recognised was not the acceptance and confession +of a summary of doctrine such as any of the Creeds now existing, +but a simple statement of belief in Himself as the Son of God and +the Messiah. On one occasion only does He appear to have called +for a confession which went further than this, when, having +declared to Martha the great doctrine of Resurrection, He put to +her the question, "Believest thou this?"<a name= +"FNanchor001"></a><a href= +"#Footnote_001"><sup>[001]</sup></a></p> +<p>After His death and resurrection, when Jesus charged His +disciples to preach the Gospel, He bade them teach their +followers to observe all things whatsoever He had commanded +them.<a name="FNanchor002"></a><a href= +"#Footnote_002"><sup>[002]</sup></a> The Apostles, accordingly, +appear to have furnished the leaders of the churches they planted +with summaries of doctrine, such as we find in the fifteenth +chapter of Paul's first Epistle to the Corinthians.<a name= +"FNanchor003"></a><a href="#Footnote_003"><sup>[003]</sup></a> +Paul seems to refer to such a summary when he writes to the +Romans commending them for obedience to the "form of doctrine" +which was delivered them,<a name="FNanchor004"></a><a href= +"#Footnote_004"><sup>[004]</sup></a> and when he bestows his +benediction on those Galatians who walked according to "this +rule."<a name="FNanchor005"></a><a href= +"#Footnote_005"><sup>[005]</sup></a> It was, doubtless, such a +compendium of doctrine he had in view when he charged Timothy to +"keep that which was committed to his trust," contrasting this +"deposit" with "profane and vain babblings, and oppositions of +science falsely so called."<a name="FNanchor006"></a><a href= +"#Footnote_006"><sup>[006]</sup></a> The bearing of this charge +is made more emphatic when it is repeated by the Apostle in +connection with the exhortation, "Hold fast the form of sound +words, which thou hast heard of me, in faith and love which is in +Christ Jesus."<a name="FNanchor007"></a><a href= +"#Footnote_007"><sup>[007]</sup></a></p> +<p>It would thus appear that from Apostolic times there existed a +form of words of the character of a creed, which, for some +reason, came to be jealously guarded and concealed from all who +were not Christians. It was perhaps Paul's reference to the +summary of doctrine as a "deposit" to be carefully kept, that led +the early converts to regard it as a private possession—a +trust to be hidden in the heart and covered from unfriendly eyes. +The Apostle did not mean that it should be so regarded, but this +interpretation given to his words, or some other cause, led to +its being used as a watchword rather than as an open confession, +the consequence of which is that in the writings of the earliest +Christian fathers no statement of doctrines corresponding to a +creed is found.</p> +<p>The absence of creeds or of allusions to them in the oldest +Christian treatises gives seeming point to the objection urged by +Professor Harnack and others against the Apostles' Creed as now +held and interpreted by the Church, that it is not a correct +summary of early Christian belief. That such objections are not +well founded will become apparent as the various articles of the +Creed are considered in the light of Apostolic teaching. The +absence of creeds in early Christian writings is sufficiently +accounted for by the care with which the summary was cherished as +a secret trust, to be treasured in the memory but not to be +written or otherwise profaned by publicity.</p> +<p>The word "creed"—derived from the Latin "<i>credo</i>, I +believe"—is, in its ecclesiastical sense, used to denote a +summary or concise statement of doctrines formulated and accepted +by a church. Although usually connected with religious belief, it +has a wider meaning, and designates the principles which an +individual or an associated body so holds that they become the +springs and guides of conduct. Some sects of Christians reject +formal creeds and profess to find the Scriptures sufficient for +all purposes that creeds are meant to serve. The Christian +religion rests on Christ, and the final appeal on any question of +doctrine must be to the Scriptures which testify of Him: but it +is found that very different conclusions are often reached by +those who profess to ground their beliefs upon the same passages +of the Word of God. Almost every heresy that has disturbed the +unity of the Church has been advocated by men who appealed to +Scripture in confirmation of the doctrines they taught. The true +teaching of the Word of God is gathered from careful and +continuous searching of the Scriptures, and there is danger of +fatal error when conclusions are drawn from isolated passages +interpreted in accordance with preconceived opinions. It has been +found not only expedient but needful that the Christian Churches +should set forth in creeds and confessions the doctrines which +they believe the Scriptures affirm. They are bound not only to +accept Scripture as the rule of faith, but to make known the +sense in which they understand it. As unlearned and unstable men +wrest and subvert the Sacred Writings, it is fitting that those +who are learned and not unstable should publish sound expositions +of their contents. In the light of creeds, converts are enabled +to test their own position, and to put to proof the claims of +those who profess to be teachers of Christian doctrine.</p> +<p>One of the most widely accepted of these forms is the +Apostles' Creed, so called, not because it was drawn up by, or in +the time of, the Apostles—although there is a tradition to +the effect that each of them contributed a clause—but +because it is in accordance with the sum of Apostolic teaching. +The history of this Creed is not easily traced. The care with +which it was guarded excluded it from the writings of the early +fathers, and it is impossible, therefore, to assign to their +proper dates, with certainty, some of the articles of which it is +composed. This, however, is evident, that it came gradually into +existence, clauses being added from time to time to guard the +faithful against false doctrine, or to enable them to defend the +orthodox belief. It appears to have been the general creed of the +Christian Church, in a form very similar to that which it now +bears, from the close of the second century.<a name= +"FNanchor008"></a><a href="#Footnote_008"><sup>[008]</sup></a> At +that time and afterwards it served not only as a test of +Christian doctrine, but was also used by catechists in training +and instructing candidates for admission to the Church.</p> +<p>It is sometimes urged as an objection to this Creed that it is +not a sufficiently comprehensive summary of Christian doctrine. +Those who object to it on this ground should consider the purpose +of creeds. They were not meant to cover the whole field of +Christian faith, but to fortify believers against the teaching of +heretics. The Apostles' Creed was not intended, and does not +profess, to state all the things that Christians ought to +believe. There is no reference in it to Scripture, to +Inspiration, to Prayer, or to the Sacraments. It sets forth in a +few words, distinct and easily remembered, the existence and +relations to men of the three Persons of the Godhead—those +facts and truths on which all doctrine and duty rest, and from +which they find development.</p> +<p>It is especially objected that there is no reference in this +Creed to the atoning work of the Lord Jesus Christ. But, though +not directly expressed, this doctrine is really and substantially +contained in it. The Creed is the confession of those whose bond +of union is common faith in the Lord Jesus Christ as their +Saviour. The articles which treat of Him and of His sufferings +and work are intelligible only to those who believe in the +reality and efficacy of the Atonement.</p> +<p>The Creed contains twelve articles, and to each of these, and +to every part of it, the words "I believe" belong. One article +relates to God the Father, six to God the Son, one to God the +Holy Ghost, and four to the Holy Catholic Church and the +privileges secured to its members. These articles are—</p> +<div style="margin-left: 2em;">1. I believe in God the Father +Almighty, Maker of heaven and earth.<br> +<br> + 2. And in Jesus Christ His only Son our Lord,<br> +<br> + 3. Who was conceived by the Holy Ghost, born of the Virgin +Mary,<br> +<br> + 4. Suffered under Pontius Pilate, was crucified, dead, and +buried,<br> +<br> + 5. He descended into hell; the third day He rose again from the +dead,<br> +<br> + 6. He ascended into heaven, and sitteth on the right hand of God +the Father Almighty;<br> +<br> + 7. From thence He shall come to judge the quick and the dead.<br> +<br> + 8. I believe in the Holy Ghost,<br> +<br> + 9. The Holy Catholic Church; the Communion of saints;<br> +<br> + 10. The Forgiveness of sins;<br> +<br> + 11. The Resurrection of the body,<br> +<br> + 12. And the Life Everlasting.</div> +<p>In estimating the value of creeds in the early ages of the +Christian Church, it is important to bear in mind that the +converts were almost wholly dependent on oral instruction for +their knowledge of Divine truth. Copies of the Old and New +Testaments existed in manuscript only. These were few in number, +and the cost of production placed them beyond the reach of the +great majority. A single copy served for a community or a +district in which the Hebrew or the Greek tongue was understood, +but in localities where other languages were in use the living +voice was needed to make revelation known. It is only since the +invention of printing and the application of the steam-engine to +the economical and rapid production of books, and since modern +linguists have multiplied the translations of the Bible, that it +has become in their own tongues accessible to believers in all +lands, available for private perusal and family reading. It was +therefore a necessity that Christians should possess "a form of +sound words," comprehensive enough to embody the leading +doctrines of Christianity, yet brief enough to be easily +committed to memory.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_1"></a> +<h2><a href="#ARTICLE_1_2">ARTICLE 1</a></h2> +<br> + +<p><i>1. I believe in God the Father Almighty, Maker of heaven +and earth</i></p> +<p>SECTION 1.—I BELIEVE</p> +<br> + +<p>The Creed is the expression of personal belief. Whether spoken +in private or in a public assembly, it is the confession of the +faith held by each individual for himself. Each of us has a +separate life, and each of us must personally accept God's +message and express his own belief. Religion must influence men +as units before it can benefit them in masses. Faith that saves +is a gift of God which every one must receive for himself. The +faith of one is of no avail for another, therefore the Creed +begins with the affirmation "<i>I</i> believe." In repeating it +we profess our own faith in what God has revealed concerning +Himself.</p> +<p>"I <i>believe</i>."—The Apostles' Creed is a declaration +of things which are most surely believed among us, and its +several parts or articles are founded upon the contents of +Scripture, which is our one rule of faith. It does not begin with +the words <i>I think</i> or <i>I know</i>, but with the statement +"I believe." "Belief" is used in various senses, but here it +means the assent of the mind and heart to the doctrines expressed +in the Creed. When we repeat the form we declare that we accept +and adopt all the statements which it covers. "With the heart man +believeth unto righteousness; and with the mouth confession is +made."<a name="FNanchor009"></a><a href= +"#Footnote_009"><sup>[009]</sup></a></p> +<p>Faith differs from knowledge. There are some things which we +know to be true, and there are others of which we say we believe +them to be true. There are certain truths which are termed +axiomatic. When the terms in which they are expressed are +understood, the truth they convey is at once admitted. We know +that two and two make four, we know that two straight lines +cannot enclose a space; but we do not know in the same sense +those things which the Creed affirms. It deals with statements +that, for the most part, have never been, and cannot be, tested +by sense, and that cannot be demonstrated by such proof as will +compel us to accept them. We believe them, not because it is +impossible to withhold our assent, nor only because nature, +history, and conscience confirm them, but on the ground of +testimony. "Faith cometh by hearing, and hearing by the Word of +God."<a name="FNanchor010"></a><a href= +"#Footnote_010"><sup>[010]</sup></a> We believe because we are +assured on sufficient and competent authority that these things +are so. We know that we live in a material universe, but our +knowledge does not extend to the manner in which the universe +came into being. That is a matter of belief. "Through +faith"—not by ocular or logical proof, but on +testimony—"we understand that the worlds were framed by the +Word of God."<a name="FNanchor011"></a><a href= +"#Footnote_011"><sup>[011]</sup></a></p> +<p>Faith differs from opinion. When a man believes his mind is +made up. By whatever process it may have been reached, the +conclusion commends itself as one that is fixed and irreversible. +Opinion, on the other hand, is held loosely. It is based not on +certainty but on probability. The possibility of error is +recognised, and the opinion is readily surrendered when the +grounds on which it was formed are seen to be insufficient or +misleading. "A man," says Coleridge, "having seen a million moss +roses all red, concludes from his own experience and that of +others that all moss roses are red. That is a maxim with +him—the <i>greatest</i> amount of his knowledge upon the +subject. But it is only true until some gardener has produced a +white moss rose,—after which the maxim is good for +nothing."<a name="FNanchor012"></a><a href= +"#Footnote_012"><sup>[012]</sup></a></p> +<p>The testimony on which faith rests is human or Divine. It is +human in so far as it is based on human experience and +observation. It is Divine in so far as it rests upon the direct +revelation of God. Faith in man is continually exercised in +business and in all the departments of life. It is necessary to +the very existence of society. Faith in God moves in another +sphere. Its objects are not seen or temporal, and they do not +rest for proof upon the testimony of man. It receives and assents +to statements which are made on the authority of God, who knows +all things, who therefore cannot be deceived, and who is truth +and therefore cannot deceive us. On this Divine rock of faith, +and not upon her own knowledge, the Christian Church rests. "If +we receive the witness of men, the witness of God is greater."<a +name="FNanchor013"></a><a href= +"#Footnote_013"><sup>[013]</sup></a> Among Christian virtues +faith stands first. It must precede everything else. It is the +foundation on which all Christian character and life are built. +"He that cometh unto God must believe that he is."<a name= +"FNanchor014"></a><a href="#Footnote_014"><sup>[014]</sup></a> +"Without faith it is impossible to please God."<a name= +"FNanchor015"></a><a href= +"#Footnote_015"><sup>[015]</sup></a></p> +<p>That which Christian faith realises and grasps is expressed in +doctrine. Faith is not a separate and self-dependent grace. Its +existence and growth arise from those things which are believed, +and therefore it is necessary to study and understand, as far as +we can, the doctrines of the Christian faith before we can +possess or manifest belief. It is important that we should have a +definite knowledge of these doctrines; that we should study them +in relation to the Scriptures upon which they profess to be +founded, and that we should be in a position to defend them +against assailants. Thus faith will gather strength, and +believers will be "ready always to give an answer to every man +that asketh them a reason of the hope that is in them with +meekness and fear."<a name="FNanchor016"></a><a href= +"#Footnote_016"><sup>[016]</sup></a></p> +<br> + +<p>SECTION 2.—GOD—<a name="FNanchor017"></a><a href= +"#Footnote_017"><sup>[017]</sup></a></p> +<p>The existence of God is the basis of all religious belief. If +there is no God, there is no moral obligation. If there is no +Almighty Being to whom men owe existence, and to whom they must +give account, worship is a vain show and systems of religion are +meaningless. Theologians, therefore, from the days of the first +Christian apologists to our own time, have endeavoured to +establish by proof the doctrine of the Divine existence. To those +who accept the authority of Scripture the existence of God is a +fact which no argument can overthrow; but as there are many who +reject this authority, evidence has been sought elsewhere than in +Scripture to establish the doctrine. The arguments for the Being +of God are mainly threefold, being drawn: (<i>a</i>) from the +consciousness of mankind; (<i>b</i>) from the order and design +that are manifest in the universe; and (<i>c</i>) from the +written revelation which claims to have come to men from God +Himself.</p> +<p>(<i>a</i>) (<i>Consciousness</i>) There is a wonderful agreement +among men as to the existence of a great invisible Being by whom +the world was created and is governed, and who charges Himself +with the control and guidance of its inhabitants and concerns. In +a land such as our own, in which Christianity has held place for +many centuries, belief in God, however it may fail to produce +holy living, is almost universal. This belief exercises a strong +influence, and has contributed not a little to the formation of +our national character. It is an atmosphere always around us, +sustaining and promoting the healthy life of those even who are +the least conscious of being affected by it. The belief is +indelibly impressed upon our laws, our literature, and even our +everyday occupations. It is stamped upon the relations men +sustain to one another. It is this which for one day weekly +suspends labour that Christians may have leisure to worship God +and to meditate upon the duties they owe to Him. It is in +recognition of this that we see tall spires pointing heavenward, +and churches opening their portals to the inhabitants of crowded +cities and to the dwellers in scattered villages. In Christian +lands the consciousness of men bears testimony to the existence +of God, but it is not in such lands only that this consciousness +exists and confirms belief in the Divine. In the earliest times, +long before history began to be written, such a consciousness was +prevalent, leading men to faith in and worship of a Being or +Beings infinitely greater than themselves, present with them and +presiding, though invisibly, over their destinies. The study of +Comparative Religion has shown how nearly the primeval +inhabitants of lands widely distant from each other were at one +in the views they had come to entertain. Hymns, prayers, +precepts, and traditions are found in the sacred books of the +great religions of the East, and archaeologists have deciphered +on ancient monuments, and traced in primitive religious rites, +clear evidence of belief in the existence of the Divine. The +valleys of the Nile, of the Euphrates, and of the Tigris have +revealed facts for the theologian's benefit that are almost +exhaustless. In the Egyptian Book of the Dead, and in the +religious hymns and the ritual of which they formed part in the +sacred literature of Babylonia, there is proof that four thousand +years ago hymns were sung in honour of the gods, and prayers were +offered to propitiate them and secure their favour. But belief in +God had place long before these hymns were sung or these prayers +offered. This is shown by the existence of words in the most +ancient hymns, prayers, and inscriptions which could not have +been used unless the ideas which they conveyed had already +existed in men's minds. These words—some of which are +preserved in modern tongues—when traced to their roots, +help greatly to explain the character of early religious thought, +and prove the existence of a widely diffused belief in the Divine +Being and His government. They serve as confirmation of a belief, +which is in harmony with many facts, that God had revealed +Himself to humanity before He furnished the revelation which has +come down to us. Words are not originated by accident. They are +expressions of real existences, and before they found place in +hymns or prayers the ideas which they denoted must have been +matters of faith or knowledge to those who used them. Before man +is found professing faith in pagan deities some idea of God must +have existed in his mind. Men did not like to retain God in their +knowledge, and so the idea of the Divine became perverted, and in +its first simplicity was lost, and the multitude followed +numberless shadows all illusory and vain. Still, there lingered +remnants and traditions of belief in a Divine Creator and +Governor which must have originated in such a primeval revelation +as the book of Genesis records. We find there the statement that +God revealed Himself to our first parents by direct intercourse. +They heard and saw and talked with God. They therefore knew of +the existence of God by personal perception, and the ideas they +held regarding Him were founded on His own manifestation of +Himself.</p> +<p>Closely connected with this consciousness is the sense of +responsibility universally prevalent. There is a law written on +the heart of every rational human being, under the guidance of +which he recognises a distinction between good and evil, right +and wrong. He possesses a faculty to which the name of conscience +has been given, that convicts him of sin when he violates, and +approves his conduct when he conforms to, its dictates. However +much different peoples and different ages may be at variance in +their particular ideas of what is right and what is wrong, the +conception itself has place in all of them. There are certain +fundamental notions as to what is just and what is unjust, what +is virtuous and what is vicious, that find universal or all but +universal acceptance. This power of distinguishing between right +and wrong constitutes man a moral being, and separates him by +infinite distance from the lower animals. To the beasts that +perish there is nothing right or wrong. They live altogether +according to nature, and have no responsibility. Man stands in a +different relation to the Lawgiver who bestowed on him the +faculty of conscience and impressed on his soul a conviction that +he will have to give account for all his actions. The Being to +whom he must give account is God.</p> +<p>(<i>b</i>) (<i>Order</i>) Another ground of this belief is the order +manifest in the universe. There is a symmetry that pervades all +material things of which we have knowledge. Part is adapted to +part; objects are accurately adjusted to each other; "wheels +within wheels" move smoothly; every portion fits into and works +in harmony with every other portion without discord or jarring. +It is unthinkable that these effects should be due to chance or +to a cause that is without intelligence. The perfect arrangement +of parts that work together must have been planned by a living +Being of infinite wisdom, knowledge, and power. This Being, whose +creatures they are, must exist. Behind the pervading order there +must be personality, purpose, and action. The fool may say in his +heart, "There is no God," but, as nature bears testimony to the +existence of an omniscient and omnipotent Creator, reason calls +for another conclusion.</p> +<p>(<i>c</i>) (<i>Scripture</i>) There is a limit to the knowledge of +God which the consciousness of man and the order and design in +the universe impart. These serve to establish the truth that God +is, but they do not convey the intimation that He is a moral +Governor and the rewarder of them that diligently seek Him. They +declare little of His character, and are silent as to many of the +duties which He requires. To make God known, the teaching of +conscience and of reason must be supplemented by revelation. It +is in the Bible that the believer finds the strongest proofs of +the existence of the Divine Being, and from the Bible he obtains +also the most comprehensive and satisfying view of the Deity and +of man's relation to Him. He there finds that what he has to +believe concerning God is, that He is Jehovah—the Being +infinitely and eternally perfect, self-existent, and +self-sufficient; the only living and true God, there being none +beside Him. The heathen believed in and worshipped many gods. The +untutored savage peopled the groves with them, and the pagan +philosopher built innumerable temples in their honour. The +Pantheons of Greece and Rome were crowded with the statues of +favourite deities. The doctrine of one living and true God was +prominent in the revelation given to Israel. God's message by +Moses had its foundation—truth in the proclamation: "Hear, +O Israel, the Lord our God is one Lord."<a name= +"FNanchor018"></a><a href="#Footnote_018"><sup>[018]</sup></a> +His glory and His work are shared by no other being. He is the +absolute Sovereign and Lord of all creatures. In the Bible, too, +man learns that God is his own personal God who cares for him, +and to whom he owes love, allegiance, and obedience. All who +refuse to believe in the existence of God reject the testimony of +Scripture regarding Him, but to such as acknowledge its claim to +be the Word of God, the evidence it supplies is convincing and +all-sufficient.</p> +<p>Examination of ancient heathen religions and of the views they +set forth regarding God shows clearly the distance at which they +stand from the revelation of Scripture. The gods of the heathen +were of like passions with their worshippers—selfish, +cruel, vindictive, and without regard for equity or justice in +their treatment of men. The God of the Bible, on the other hand, +is a righteous God, merciful to His creatures, and desirous of +their temporal and eternal wellbeing, and when He inflicts +suffering it is not as a passionate Judge, but as a Father who +chastens His children for their profit.</p> +<p>The doctrine of the Trinity of Persons in the God-head, though +not expressly stared in the Creed, is implied in the clauses +which refer to each of the Persons who compose it. There is one +God, but in the Godhead there are three Persons, the Father, the +Son, and the Holy Ghost, whose names indicate the relation in +which each stands to the others.</p> +<p>Each of the Persons is complete and perfect God. While there +are three Persons in the Godhead, the same in substance, equal in +power and glory, these three are one. The doctrine thus stated is +termed the doctrine of the Trinity. This word is not found in +Scripture, but the truth which it expresses is set forth there, +dimly in the Old Testament, distinctly in the New. In the first +chapter of Genesis the word "God" is in the Hebrew a plural noun, +and yet it is used with a singular verb, thus early seeming to +intimate what afterwards is clearly made known, that there is a +plurality of Persons, who yet constitute the one living and true +God. The same indication of plurality in unity appears in the +account of man's creation: "Let <i>us</i> make man."<a name= +"FNanchor019"></a><a href="#Footnote_019"><sup>[019]</sup></a> +This doctrine of the Trinity is essentially one of revelation. +Natural religion testifies to the existence, the personality, and +the unity of God, but fails to make known that the unity of God +is a unity of three Persons. The doctrine does not contradict +reason, it is above reason.</p> +<p>It is sometimes said that the doctrine of the Trinity involves +a contradiction in affirming that three Persons are one Person. +This charge misrepresents the doctrine. Trinitarians do not say +that Father, Son, and Holy Ghost are three Persons in the sense +in which three men are three individuals. They believe that there +is one God, and that Father, Son, and Holy Ghost are yet so +distinct that the Father can address the Son, the Son can address +the Father, and the Father can address and send the Spirit. God's +ways are not as our ways. He is not a man that He should be +limited by the conditions of human relationships. When we say +there are three Persons in the Godhead, we use a word applicable +to men, which, though the most fitting one at our disposal, must +come far short of fully describing the relations of Father, Son, +and Holy Ghost to each other. Possessing no celestial language, +we cannot fully describe or understand heavenly things.</p> +<br> + +<p>SECTION 3.—THE FATHER</p> +<br> + +<p>The first Person in the Godhead is the Father. This name may +be viewed (<i>a</i>) with reference to the second Person, Jesus +Christ His only Son, or (<i>b</i>) as descriptive of His relation +to believers in Christ Jesus, or (<i>c</i>) as indicating His +universal Fatherhood as the Author and the Preserver of all +intelligent creatures. The relation in which the Father stands to +the Son, that He is His Father and has begotten Him, is one that +we cannot explain. Any attempt to do so must be arrogant and +misleading, for who "by searching can find out God"?<a name= +"FNanchor020"></a><a href="#Footnote_020"><sup>[020]</sup></a> +Secret things belong unto God, but revealed things unto us and +our children.<a name="FNanchor021"></a><a href= +"#Footnote_021"><sup>[021]</sup></a> The term "Father" is a +relative one and involves the idea of sonship. No one who accepts +the teaching of Scripture can doubt that the Father is God. The +statements as to His attributes and universal government are so +many and so strong that, but for other affirmations regarding +Deity, we should naturally conclude that the Father alone is God. +But the very name "Father" corrects such a view, and when we +search the Scriptures we find it untenable. God is our Father, +but He was "the Father" before He called man into being. From all +eternity He was Father. As from everlasting to everlasting He is +God, so from everlasting to everlasting He is Father. He did not +become Father when His Son assumed human nature, but is such in +virtue of His eternal relation to the Word as the Son of God. It +is the Son's existence that constitutes Him Father; and that +existence was in eternity. "I and my Father are one,"<a name= +"FNanchor022"></a><a href="#Footnote_022"><sup>[022]</sup></a> is +the Son's testimony to His eternal Sonship; and when He prays His +Father to glorify Him, He asks to be glorified with the glory +which He had with Him before the world was.<a name= +"FNanchor023"></a><a href="#Footnote_023"><sup>[023]</sup></a> +There are other senses in which the first Person of the Godhead +is termed Father. All men are declared to be His offspring, and +those who have received the Spirit of adoption cry, "Abba, +Father," and are taught, when they pray, to say, "Our +Father."</p> +<p>In an exposition of the Creed the Fatherhood in relation to +men generally, or to believers in particular, need not be +considered. Here the name is used to indicate the relation in +which the First Person stands to the Second, in virtue of which +alone those who are adopted into fellowship with the Son become +the children of God—the children of Christ's Father and +their Father. The Scriptures teach that the Father is God, that +the Son is God, and that the Holy Ghost is God. At the same time +the doctrine of the Divine Unity is affirmed.</p> +<p>The difficulty felt in connection with the doctrine of Trinity +in Unity has led to attempts in ancient and modern times to show +that those passages of Scripture in which it appears to be taught +may be otherwise interpreted. One explanation is, from the name +of its first exponent, termed Sabellianism, or, the doctrine of a +Modal Trinity. The view which it presents of the Divine Being is +that the same Person manifests Himself at one time and in one +relation as Father, at another time and in another relation as +Son, and at a different time and in another relation as Holy +Ghost. It attributes divinity to this One Divine Person in each +of His manifestations, but denies that there are three Persons in +the Godhead. The facts of Scripture do not accord with such a +view of the Divine Personality. We find each Person addressing +the Others and speaking of Himself and of Them as distinct +Persons. Each speaking of Himself says "I." The Father says +"Thou" to the Son, the Son says "Thou" to the Father, and the +Father and the Son use the pronouns "He" and "Him" with reference +to the Spirit. The Father loves the Son, the Son loves the +Father, the Spirit testifies of the Son.<a name= +"FNanchor024"></a><a href= +"#Footnote_024"><sup>[024]</sup></a></p> +<p>In the Athanasian Creed we find the following statement of +this doctrine:—</p> +<div style="margin-left: 2em;">"This is the Catholic Faith, that +we worship one God in Trinity, and Trinity in Unity. Neither +confounding the Persons nor dividing the Substance. For the +Person of the Father is one, of the Son another, of the Holy +Ghost another. But the divinity of the Father and the Son and of +the Holy Ghost is one, the glory equal, the majesty equal. Such +as is the Father, such also is the Son, and such the Holy Spirit. +The Father is uncreated, the Son is uncreated, the Holy Spirit is +uncreated. The Father is infinite, the Son is infinite, the Holy +Ghost is infinite. The Father is eternal, the Son is eternal, the +Holy Ghost is eternal. And yet these are not three eternal Beings +but one eternal Being. As also there are not three uncreated +beings, nor three infinite beings, but one uncreated and one +infinite Being."</div> +<p>It is sometimes said that the doctrine of the Trinity is of +little practical importance, but such a view of it is +inconsistent with the teaching of Scripture, and with the atoning +work of Christ. It is the Divinity of the Son that gives efficacy +to His sacrifice. As sinners we need pardon. Pardon must be +preceded by propitiation, and if Christ is not Divine there is no +propitiation. The doctrines of Scripture are so linked together +that the rejection of one invalidates the others. If we deny the +Trinity we deny the Gospel message of salvation, and we +accordingly find that most of those who reject the doctrine of +the Trinity do not believe in the reality and efficacy of +Christ's atonement.</p> +<br> + +<p>SECTION 4.—ALMIGHTY</p> +<br> + +<p>The term "Almighty," which occurs twice in the Creed, +represents two Greek words, the one denoting absolute dominion, +the other infinite power in operation. When we say that God the +Father is Almighty, we affirm that He is possessed of entire +freedom of action, and that His power is unlimited. He cannot, +indeed, act in opposition to His own nature. In executing His +eternal decrees none can stay His hand from working, but He can +do nothing that would derogate from His eternal power and +Godhead. Such inability has its origin not in any limitation of +power, or restriction imposed from without, but in Himself. He +knows all things and so cannot be tempted of evil. He can do +whatever He wills, but His will cannot contradict His +character.</p> +<p>The statement that God is Almighty implies that all beings are +governed and controlled by Him. All things, save Himself, are His +creatures and subject to Him. Even those things that seem to +resist and defy His authority are under His government. Rebellion +serves but to make His omnipotence more apparent, for He causeth +the wrath of man to praise Him, and the remainder of wrath He +restraineth.<a name="FNanchor025"></a><a href= +"#Footnote_025"><sup>[025]</sup></a> He so governs the universe +that all things work together, and work together for good to them +that love Him.<a name="FNanchor026"></a><a href= +"#Footnote_026"><sup>[026]</sup></a></p> +<p>When we say, "God the Father Almighty," it is not meant that +the Son and the Holy Ghost are not Almighty. The Father is +Almighty because He is God, the Son, who is one with the Father, +is God and therefore Almighty, and the Holy Ghost is also God and +therefore Almighty. In the unity of the Godhead the same +attributes mark the three Persons.</p> +<br> + +<p>SECTION 5.—MAKER OF HEAVEN AND EARTH</p> +<br> + +<p>Belief in the Almighty power of God is further declared by a +confession of faith in Him as the Maker of heaven and earth, and +this is but a repetition of the statement contained in the first +chapter of Genesis—the only account of Creation which is +fitted to solve all difficulties and to meet all objections. +"Maker" in this article is used in the sense of Creator, implying +that heaven and earth were called into existence out of nothing +by the word of Divine power; and by "heaven and earth" are meant +all creatures, visible and invisible, that have existed or do +exist.</p> +<p>Those who object to the Scripture statements regarding +Creation have maintained views as to the origin of the material +universe differing largely from those held by persons who accept +this article of the Creed, and differing also greatly from one +another. Various solutions have been given, among which may be +stated:—</p> +<div style="margin-left: 2em;">(<i>a</i>) The view of those who +hold that all phenomena and all existence originate in Chance or +a blind fortuitous concourse of atoms. To state such a doctrine +is to refute it. No one possessed of reason can believe in his +heart that Intelligence did not create and organise matter, or +that the material universe, with all its adaptation of parts, was +evolved, and is governed, by chance or accident. This theory, if +it is worthy of the name, seems to have been devised in order to +evade the idea that man is subject to Divine government.<br> +<br> + (<i>b</i>) Another view is that all existence owes its origin to +Fate or Necessity and is now held in its resistless grasp. The +advocates of this theory are at variance among themselves. One +school maintains that all things existed from eternity in their +present condition, and are destined to continue as they are, +controlled by relentless and undeviating necessity. Another +school—the ancient Fatalists—held that at first there +was a fortuitous concourse of atoms and phenomena, until Fate or +Chance decided the present order, which became an established +necessity. A third class hold doctrines of Development. Some of +them agree with the ancient Fatalists in maintaining that +development, in a fortuitous concourse and action of matter and +force, issued in evolution or originated a course of evolution. +Others again deny fortuitous concourse and affirm that this +process of evolution had no external beginning, but has continued +from eternity under the control of evolutionary law. The term +"law" as used by them has no specific meaning, and is simply an +adaptation, to a theory naturally atheistic, of a word which may +serve to commend their doctrine. The "law" of which they speak +has its origin in matter itself, and is not under the control of +a Supreme Intelligence. That this is the fact is shown by the +denial of free-will in man and of the superintending providence +of God; of the efficacy of prayer and of the forgiveness of sin; +and by the prominence given in their writings to the absolute +control of all things by undeviating, unchanging law.<br> +<br> + (<i>c</i>) A third view affirms that while there is a +distinction between the Ego and the non-Ego (the me and the +not-me), it is impossible to know anything about either in its +essence. That they exist and that they are different are facts +within our knowledge, but as to the absolute nature of mind and +matter we can discover and believe nothing. The ultimate or +absolute is beyond our reach, as is the infinite and +unconditioned. We can have no knowledge of First Causes, or of +the Ultimate Cause, or of the Absolute Cause. The infinite cannot +even be apprehended, and those who undertake to learn or to +speculate regarding the infinite engage in a task beyond their +powers. Such knowledge is not practical. The term "God" is merely +an expression for a mode of the unknowable, conveying no meaning +to those who use it. The view thus expressed originated in +concessions unhappily made by certain writers, as Sir William +Hamilton and Dean Mansel, who, thinking to defend revealed +religion, taught that reason cannot know the Infinite, and that +therefore the Infinite must reveal Himself. Herbert Spencer took +advantage of this concession, and carried it to a logical +conclusion, when he argued that, if reason could not know or +apprehend the Infinite by reason, neither could it by +revelation.<br> +<br> + (<i>d</i>) Another class hold the view which is termed +cosmogonies than that of Moses, whether contained in the sacred +books of religions that have long existed, or professing to be +based on modern scientific discovery, raise difficulties that are +insuperable. Whence came matter if not from the creative word of +God? To assign eternity to it is to invest it with an attribute +that is Divine, and Pantheists carry such an explanation to its +logical conclusion when they affirm that the universe is God. The +existence of a single atom is an unfathomable mystery. Man cannot +create or destroy even a particle of matter. How overwhelming, +then, if we reject the simple statement of the Bible, is the +mystery of the great universe, in whose extended space suns, +planets, stars, and systems unceasingly revolve, and in which our +own world is but a little speck. All things created point to God +as their origin and source. "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."<a name= +"FNanchor027"></a><a href= +"#Footnote_027"><sup>[027]</sup></a><br> +</div> +<p>"I asked the earth," wrote Augustine in his +<i>Confessions</i>, "and it answered me, 'I am not He.' And +whatsoever things are in it confirmed the same. I asked the sea +and the deeps and the living creeping things, and they answered, +'We are not thy God, seek above us.' I asked the morning air, and +the whole air with its inhabitants answered, 'Anaximenes was +deceived, we are not thy God.' I asked the heavens, sun, moon, +stars, 'Nor,' say they, 'are we the God whom thou seekest.' And I +replied unto all the things which encompass the door of my flesh, +'Ye have told me of my God that ye are not He: tell me something +more of Him.' And they cried out with a loud voice, 'He made +us.'"<a name="FNanchor028"></a><a href= +"#Footnote_028"><sup>[028]</sup></a></p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_2"></a> +<h2><a href="#ARTICLE_2_2">ARTICLE 2</a></h2> +<br> + +<p><i>And in Jesus Christ His only Son our Lord</i></p> +<p>SECTION 1.—AND IN JESUS CHRIST</p> +<br> + +<p>The first article of the Apostles' Creed has numerous +adherents. Jews and Christians are at one in affirming their +belief in God the Father Almighty, Maker of heaven and earth. +Many too who, unlike Jews and Christians, have not been favoured +with a written revelation, have yet risen to the conception of +such a Divine Being as that article sets forth. Mohammedans +believe in an Omnipotent Creator, and many thoughtful heathens +have accepted and maintained the doctrine as an article of faith. +It expresses a conviction reached by Plato and Aristotle, by +Seneca and Epictetus, and is a truth proclaimed by Old Testament +prophets and New Testament saints. No belief regarding things +invisible is more generally professed.</p> +<p>It is otherwise with the second article of the Creed, "I +believe in Jesus Christ His only Son our Lord," which expresses +doctrines so hotly disputed that they prove the saying true, +"This child is set for a sign which shall be spoken against."<a +name="FNanchor029"></a><a href= +"#Footnote_029"><sup>[029]</sup></a> It is rejected by the Jew +and the Mohammedan, and finds opponents in many who profess to +accept the Scriptures of the Old and New Testaments as a Divine +revelation, and to regard the exemplary life of Jesus as a model +to be copied, while they deny His Divine origin, His sacrificial +death, and His universal authority.</p> +<p>The early controversies concerning the Second Person of the +Trinity were disputes regarding His nature and the relation in +which He stands to the Father. Certain heretics affirmed that +Jesus was a mere man, selected by God and specially endowed with +the gift of His Spirit. Others maintained that Christ was not +God, but a created spirit, nearest to the Father in dignity, who +took upon Him human nature, and, having finished the work +appointed Him on earth, went up again to God the Father. One +class, the Ebionites, regarded Him as a being essentially human, +though begotten of the Spirit, by whom He was anointed above +measure; while another, the Docetae, regarded Him as a Divine +Being seemingly bearing human form and united with the man Jesus. +These views were finally rejected by the Catholic Church, because +they conflicted with the Word of God which affirms the true +Divinity of the Son of God, the true humanity of the Son of Man, +and the true union of the two natures of God and man in One +Person, Jesus Christ.</p> +<p>The Gnostics, who were the leaders in connection with such +heretical views, are generally thought to date from the time of +Simon Magus. He had been enrolled as a disciple of the Apostles, +and, professing faith in Christ, was baptized by Peter. But he +had joined the Christian Church for selfish ends,<a name= +"FNanchor030"></a><a href="#Footnote_030"><sup>[030]</sup></a> as +Luke's statements show. Hymenaeus,<a name="FNanchor031"></a><a +href="#Footnote_031"><sup>[031]</sup></a> Phygellus, and +Hermogenes,<a name="FNanchor032"></a><a href= +"#Footnote_032"><sup>[032]</sup></a> referred to by Paul in his +second letter to Timothy, are believed to have been Gnostics, and +towards the close of the first century Cerinthus and Ebion +extended the system.<a name="FNanchor033"></a><a href= +"#Footnote_033"><sup>[033]</sup></a></p> +<br> + +<p>SECTION 2.—JESUS</p> +<br> + +<p>Jesus is the personal name of our Lord. In ancient times names +had often a meaning and importance which they do not carry now. +"Name" means a word by which any person or thing is known, and +names were originally given from some quality attribute inherent +in the person or thing to which they were attached. Proper names +among the Hebrews had a deeper meaning and a closer connection +with character and condition than elsewhere. The care that marks +the Scriptures in recording the origin of names of individuals +and places, the frequent allusions to names as having a special +relation to character or qualities, the solemnity with which a +change of name is stated as marking an epoch in the history of +individuals or nations, and the frequency with which names are +associated with great events, with promises, threats, or +prophecies, show the importance that was attached to them. This +feature is most marked in the use by the Jews of the word "Name" +in reference to God. The "Name of the Lord," or an equivalent +expression, constantly occurs to denote God Himself. His Name is +in Scripture identified with His character, marking His +attributes and His nature as distinguished from all other beings. +The Name, Jehovah, by which God revealed Himself to Moses was so +closely identified by the Jews with the Divine Personality and +Holiness that it was never pronounced by them.</p> +<p>In Old Testament times the Deliverer foretold as the object of +faith and hope and love under the Gospel Dispensation was +announced by a declaration of His name. "His name shall be called +Wonderful, Counsellor, the Mighty God, the Everlasting Father, +the Prince of Peace."<a name="FNanchor034"></a><a href= +"#Footnote_034"><sup>[034]</sup></a> Immediately before He +appeared a messenger was sent from heaven with the Divine +command, "Thou shalt call his name Jesus: for he shall save his +people from their sins."<a name="FNanchor035"></a><a href= +"#Footnote_035"><sup>[035]</sup></a> The name is thus not the +ascription to Him of qualities evolved from our own conception of +what He is, or of what God is in Him, but God's disclosure of His +infinite love and of His purposes for man's salvation. In His +Divine power and by His efficacious sacrifice He is Jesus, the +Saviour. He does not save, as some who profess to be Christians +hold, by the influence of His own example and teaching only, just +as one man may be said to save another whom he persuades to +abandon evil habits and form good ones. He is our Saviour because +He died as a sacrifice for our sins. Had He not expiated our +guilt by dying for us, His example, teaching, and sympathy would +never have brought us salvation.</p> +<p>The name "Jesus" is a human name. In its Hebrew form Joshua, +Jehoshua, Hosea it had been borne by others. We read of one Jesus +in the New Testament<a name="FNanchor036"></a><a href= +"#Footnote_036"><sup>[036]</sup></a> and of many in the pages of +Josephus. In this respect, as in other particulars, Jesus was +"made like unto his brethren" and bore a human distinctive name. +"Jesus" was accordingly the name given to Him at His +circumcision, by which He was to be known in His family and among +the people of Nazareth. During His ministry He was described as +"Jesus, the prophet of Nazareth of Galilee";<a name= +"FNanchor037"></a><a href="#Footnote_037"><sup>[037]</sup></a> +and the title affixed to His cross by Pilate was "Jesus of +Nazareth, the King of the Jews." Yet, as if to make emphatic the +truth that His humanity did not derogate from His Divine power +and Godhead, the first Evangelist, who describes the angel's +visit, quotes in immediate connection Isaiah's prophetic +announcement, "They shall call his name Emmanuel, which being +interpreted is, GOD with us."<a name="FNanchor038"></a><a href= +"#Footnote_038"><sup>[038]</sup></a> In the name Jesus thus +bestowed we have the announcement of Himself as a personal +Saviour from sin, in its power and consequences. Of those who had +borne it before Him some were raised up to deliver the people of +their nation from suffering in time, but He came to be man's +everlasting Saviour. "Neither is there salvation in any other: +for there is none other name under heaven given among men, +whereby we must be saved."<a name="FNanchor039"></a><a href= +"#Footnote_039"><sup>[039]</sup></a> It is important therefore to +bear in mind that Jesus is a name not only given to Him by God, +but a name itself Divine; not only the name by which, as that of +a Mediator, we worship God, but the name under which, as that of +God Himself, we worship Him. "God also hath highly exalted him, +and given him a name which is above every name: that at the name +of Jesus every knee should bow, of things in heaven, and things +in earth, and things under the earth; and that every tongue +should confess that Jesus Christ is Lord, to the glory of God the +Father."<a name="FNanchor040"></a><a href= +"#Footnote_040"><sup>[040]</sup></a></p> +<br> + +<p>SECTION 3.—CHRIST</p> +<br> + +<p>In ancient times no such appellations as those now termed +surnames were given to individuals. One name only was +distinctive. Both among the Jews and among the Greeks this system +of nomenclature prevailed, family names being unknown. It was +different with the Romans, by many of whom more names than one +were borne. In reading ancient Greek history, we find illustrious +personages known by one name only, as Plato, Aristotle, Socrates, +Solon. The same feature marks early Jewish history. Abraham, +Isaac, Moses, Job were not known by any other names than these. +Sometimes names were changed or modified in order to express some +speciality of character or achievement—Abram to Abraham, +Jacob to Israel, Hoshea to Joshua. In later times appellations +descriptive of the work or office of individuals were attached to +their original names, as in the cases of John the Baptist, of +Matthew the Publican, and of our Lord Himself, Jesus the Christ. +This latter practice prevailed in early English history, and +famous kings appear bearing descriptive epithets in addition to +their original single names—Alfred the Great, Edward the +Confessor, William the Conqueror.</p> +<p>Christ is not a proper name but an official title. Although +now often used to designate the person of the Lord Jesus, it was +not so when He lived in the world. As John was the Baptist or +Baptizer, Jesus was the Christ—the Anointed. The title is +the Greek equivalent of the Hebrew Messiah, and means the +Anointed. It denotes that He who bore it was separated, +consecrated, and invested with high office. These distinctions +met in Jesus, rendering the title appropriate.</p> +<p>At the time of the birth of Jesus, the coming of a great +deliverer was at once the desire and the expectation not of Jews +only, but of many nations. Roman historians of that period tell +us that a redeemer was to make his appearance from among the +nation of Israel. This belief was no doubt spread abroad by +Jewish exiles, who, scattered through many lands, carried with +them the hopes and prophecies which had been given from time to +time to their own people.</p> +<p>That the expected Messiah had come to the world bearing with +Him from heaven a message of salvation was the cardinal doctrine +of Apostolic preaching. To accept Jesus as the Christ was to +accept Him as the Saviour and Deliverer. When Andrew found his +brother Simon he said to him, "We have found the Messias."<a +name="FNanchor041"></a><a href= +"#Footnote_041"><sup>[041]</sup></a> "Is not this the Christ?"<a +name="FNanchor042"></a><a href= +"#Footnote_042"><sup>[042]</sup></a> was the appeal of the woman +of Samaria to the people of her city; and the confession of Peter +that Jesus was the Christ, was declared by our Lord to be a +revelation not of flesh and blood, but of His Father in heaven.<a +name="FNanchor043"></a><a href= +"#Footnote_043"><sup>[043]</sup></a> Not Apollos only, but Paul +and the other inspired teachers also, set it before them as their +appointed work, "to show by the Scriptures that Jesus was +Christ."<a name="FNanchor044"></a><a href= +"#Footnote_044"><sup>[044]</sup></a> To confess that Jesus was +the Christ was an acknowledgment that in Him were vested all +those attributes and qualities which the Old Testament Scriptures +ascribed to Messiah, that Jesus of Nazareth was the Deliverer of +whom the prophets testified, to whose coming all the holy men of +old looked forward, whom prophets and kings desired to see, and +of whom all Scripture bore witness. It was the acknowledgment by +the common people that Jesus was Messiah that stirred the +indignation of the Jewish rulers. They saw that, if this were +conceded, all His claims must be held valid, and accordingly the +Sanhedrim passed a resolution to the effect that, "if any man did +confess that Jesus was Christ, he should be put out of the +synagogue."<a name="FNanchor045"></a><a href= +"#Footnote_045"><sup>[045]</sup></a></p> +<p>The name "Christ" denotes the offices which Jesus executes as +our Redeemer. Three classes were set apart by anointing—the +Prophet, who made known the will of God; the Priest, who +confessed sin and offered sacrifice for the people; and the King, +who acted as their leader and commander. Jesus was consecrated +for His work as our Redeemer by anointing, but not, so far as we +know, with material oil. He who anointed Him was God the Father, +and the oil that descended upon Him was the Holy Ghost, of whose +influence oil was the symbol. "God, even thy God, hath anointed +thee with the oil of gladness above thy fellows."<a name= +"FNanchor046"></a><a href="#Footnote_046"><sup>[046]</sup></a> He +fulfilled the office of a Prophet by revealing the Father, and +making known the will of God for our salvation; of a Priest in +the sacrifice of Himself which He offered up to God for us, and +in the intercession which He makes on our behalf at His Father's +right hand; of a King in the victory He won over man's enemies, +and in the power He imparts to His people, by which they overcome +evil in themselves and in the world. It was not until after He +had finished His work that His followers so closely associated +Him with the Messiahship as to speak of Him not as Jesus only, +nor as Christ only, but as Jesus Christ. This twofold name occurs +very rarely in the Gospels—once in Matthew, once in Mark, +never in Luke; but in the Epistles it is the name by which He is +designated and made known to the world. To believe in Jesus +Christ is to accept Him in all His offices, and to take home the +truth which John had in view when he penned his Gospel: "These +are written, that ye might believe that Jesus is the Christ, the +Son of God; and that believing ye might have life through his +name."<a name="FNanchor047"></a><a href= +"#Footnote_047"><sup>[047]</sup></a></p> +<br> + +<p>SECTION 4.—HIS ONLY SON</p> +<br> + +<p>God is love. Love must have an object, and from eternity the +Father was not alone. The only-begotten and well-beloved Son was +with Him, dwelt in His bosom, and shared His glory. The Filiation +or Sonship of our Lord follows the statement of His proper name +and the declaration of His Messiahship. It is expressed in the +designation, "Only Son," which is His divine name, peculiar to +Himself, incommunicable to any other being. He is the Son of the +Father, and is His only Son inasmuch as He alone partakes of His +Divine nature, and in this nature is the Son. The Old Testament +Scriptures foretold that Christ should be the Son of God. "I will +declare the decree: the Lord hath said unto me, Thou art my Son; +this day have I begotten thee."<a name="FNanchor048"></a><a href= +"#Footnote_048"><sup>[048]</sup></a> Isaiah wrote of Him, "Unto +us a child is born, unto us a son is given: and the government +shall be upon his shoulder, and his name shall be called +Wonderful, Counsellor, the Mighty God, the Everlasting Father, +the Prince of Peace."<a name="FNanchor049"></a><a href= +"#Footnote_049"><sup>[049]</sup></a> The New Testament in various +passages bears the same testimony. "In the beginning," says John, +"was the Word, and the Word was with God, and the Word was God"; +and "the Word," he goes on to say, "became flesh, and dwelt among +us, (and we beheld his glory, glory as of the only begotten from +the Father,) full of grace and truth."<a name= +"FNanchor050"></a><a href="#Footnote_050"><sup>[050]</sup></a> +The writer to the Hebrews makes a similar declaration: "God, who +at sundry times and in divers manners spake in time past unto the +fathers by the prophets, hath in these last days spoken unto us +by his Son, whom he hath appointed heir of all things, by whom +also he made the worlds; who is the brightness of his glory, and +the express image of his person."<a name="FNanchor051"></a><a +href="#Footnote_051"><sup>[051]</sup></a> It has been noted that +Christ, in speaking to His disciples, never says <i>our</i> +Father, but either <i>My</i> Father, or <i>your</i> Father, or +both conjoined, never leaving it to be inferred that God is in +the same sense His Father and our Father. It appears from various +passages in the New Testament, that when He came the Jews +identified Messiah with the Son of God, as when Nathanael +exclaimed, "Rabbi, thou art the Son of God; thou art the King of +Israel";<a name="FNanchor052"></a><a href= +"#Footnote_052"><sup>[052]</sup></a> and when Martha said, "I +believe that thou art the Son of God, which should come into the +world."<a name="FNanchor053"></a><a href= +"#Footnote_053"><sup>[053]</sup></a> He did not first become the +Son of God when He took upon Him the nature of man. The Divine +Sonship existed in the beginning before He was the child of Mary, +the seed of the woman. He was the Son of God before the birth of +Abraham: "before Abraham was I am."<a name="FNanchor054"></a><a +href="#Footnote_054"><sup>[054]</sup></a> Though John the Baptist +was older than Jesus, and preceded Him in His ministry, Jesus was +yet preferred in honour before him, "for he was before him." "The +Lord possessed him in the beginning of his way, before his works +of old."<a name="FNanchor055"></a><a href= +"#Footnote_055"><sup>[055]</sup></a> In the relation of the Son +to the Father, there is a mystery which we cannot solve. "Who +shall declare his generation?" Earthly figures fail to set forth +Divine realities, and as we are dependent upon human emblems for +the conceptions we form of heavenly things, we see through a +glass darkly. But though we cannot fully understand the sense in +which our Lord is the Son of God, we yet believe that He is so in +a manner analogous to that in which we are our fathers' +sons—possessing the same nature as His Father, and having +that nature communicated to Him as the only-begotten Son. God has +other sons. Angels are termed sons of God. Men are also His +offspring, and believers are now the sons of God; but Jesus is +God's son in a higher, special, and perfect sense.</p> +<p>That Jesus claimed to be in this sense the Son of God is clear +from many incidents in His history. It was ostensibly on the +ground that He declared Himself to be "equal with God" that He +was arrested and condemned by the Jewish rulers. The high priest +put the question to Him directly and solemnly, "I adjure thee by +the living God, that thou tell us whether thou be the Christ, the +Son of God." The reply was distinct and emphatic. "Jesus said, I +am: Hereafter shall ye see the Son of man sitting on the right +hand of power, and coming in the clouds of heaven."<a name= +"FNanchor056"></a><a href="#Footnote_056"><sup>[056]</sup></a> +There is no resisting the meaning which these words convey. The +Sonship they assert is very different from that which is implied +when a mere man who fears God and keeps His commandments is said +to be a son of God. It was a claim to the possession of Divine +personality and power, and was so understood by His accusers. +When Caiaphas heard the reply he accepted it in its full +significance, tearing his clothes and exclaiming, "He hath spoken +blasphemy; what further need have we of witnesses? behold, now ye +have heard his blasphemy. What think ye? They answered and said, +He is guilty of death."<a name="FNanchor057"></a><a href= +"#Footnote_057"><sup>[057]</sup></a></p> +<p>His saying that He was the Son of God was the "blasphemy" for +which He was condemned. The horror, real or affected, and the +rent robes of the high priest, the verdict of the court, and the +contemptuous treatment to which Jesus was afterwards subjected, +leave no room for doubting that He declared Himself to be the Son +of God, having at His disposal the powers of heaven and +earth.</p> +<br> + +<p>SECTION 5—OUR LORD</p> +<br> + +<p>The last title of the Second Person is expressive of His +dominion. The name "Lord" is the translation of a Greek word, +which signifies ruling or governing. Jesus Christ is not only a +Lord, He rules by authority and in a sense peculiar to Himself, +so that He is commonly spoken of in the New Testament as "the +Lord": "Come, see the place where the Lord lay";<a name= +"FNanchor058"></a><a href="#Footnote_058"><sup>[058]</sup></a> +"They have taken the Lord out of the sepulchre";<a name= +"FNanchor059"></a><a href="#Footnote_059"><sup>[059]</sup></a> "I +have received of the Lord that which also I delivered unto you." +In the time of Christ the title "Lord" had for Jews and Jewish +Christians a special personal meaning. "The Lord" was in the +Septuagint, as it is still in the Authorised English version of +the Old Testament, the translation of "Jehovah."<a name= +"FNanchor060"></a><a href="#Footnote_060"><sup>[060]</sup></a> +When, therefore, the Apostles used this title to designate their +Master, there is reason to think that they did so in the full +belief that He was one with the Father. This view is confirmed by +Paul's statement. "To us there is but one God, the Father, of +whom are all things, and we in him; and one Lord Jesus Christ, by +whom are all things, and we by him."<a name="FNanchor061"></a><a +href="#Footnote_061"><sup>[061]</sup></a> As Lord, the government +is upon His shoulders, His dominion is universal and His kingdom +everlasting. This He claims for Himself "All power is given unto +me in heaven and in earth";<a name="FNanchor062"></a><a href= +"#Footnote_062"><sup>[062]</sup></a> "All things are delivered +unto me of my Father";<a name="FNanchor063"></a><a href= +"#Footnote_063"><sup>[063]</sup></a> "The Father loveth the Son, +and hath given all things into his hand."<a name= +"FNanchor064"></a><a href="#Footnote_064"><sup>[064]</sup></a> +"God hath highly exalted him, and given him a name above every +name that at the name of Jesus every knee should bow, of things +in heaven, and things in earth, and things under the earth; and +that every tongue should confess that Jesus Christ is Lord, to +the glory of God the Father."<a name="FNanchor065"></a><a href= +"#Footnote_065"><sup>[065]</sup></a></p> +<p>While Christ is the "Lord of all,"<a name="FNanchor066"></a><a +href="#Footnote_066"><sup>[066]</sup></a> the Creed yet sets +forth the truth that there is a special sense in which He is the +Lord of believers, "our Lord."</p> +<p>Scripture recognises the existence in the universe of two +great armies, marshalled under their respective leaders—one +under the rule of Jesus Christ, the other under His adversary +the Devil, otherwise termed Satan, Apollyon, and the Old Serpent. +These powers are in constant antagonism, and every man takes his +place in the army of Christ or in that of Satan. Those opposed to +the Lord are rebels who, except they repent, must share the doom +of their leader in the place prepared for the devil and his +angels; "for He must reign until He hath put all His enemies +under His feet." He is their Lord for their overthrow and +destruction; while to those who are "with Him,"—"the +called, and chosen, and faithful,"<a name="FNanchor067"></a><a +href="#Footnote_067"><sup>[067]</sup></a>—He is their Lord +to secure for them victory and everlasting salvation. When we use +the expression "our Lord," we declare that we renounce other +masters; that we make no compromise with His enemies, and refuse +to have "fellowship with the unfruitful works of darkness"; that, +renouncing the Devil and his works, rejecting the vain pleasures, +pomps, and glories of the world, and denying ourselves the +gratification of sinful desires, we accept Christ as our leader, +with the determination expressed by the prophet, "O Lord our God, +other lords beside thee have had dominion over us: but by thee +only will we make mention of thy name."<a name= +"FNanchor068"></a><a href="#Footnote_068"><sup>[068]</sup></a> As +the followers and subjects of an omnipotent, righteous King we +shall strive to "bring into captivity every thought to the +obedience of Christ."</p> +<p>It is noteworthy that a plural pronoun is used in this +recognition of Christ as <i>our</i> Lord, while elsewhere +throughout the Creed the confession of belief is personal, "I +believe." The plural form here indicates that while in following +Jesus we are separated from the world, we are gathered into the +fellowship of the saints, and are members of the whole family in +heaven and earth.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_3"></a> +<h2><a href="#ARTICLE_3_2">ARTICLE 3</a></h2> +<br> + +<p><i>Who was conceived by the Holy Ghost, born of the Virgin +Mary</i></p> +<br> + +<p>The Creed proceeds to declare belief in the doctrine of the +Incarnation, which is thus set forth in the Shorter Catechism: +"Christ, the Son of God, became man, by taking to Himself a true +body, and a reasonable soul, being conceived by the power of the +Holy Ghost, in the womb of the Virgin Mary, and born of her, yet +without sin."<a name="FNanchor069"></a><a href= +"#Footnote_069"><sup>[069]</sup></a></p> +<p>Two Evangelists record the miraculous birth of Jesus. Mark and +John do not refer to it, and their silence has led some opponents +of Christianity to discredit the statements of Matthew and Luke. +But while there is no direct account given by Mark or John of the +miraculous conception and birth of Jesus, the fact of His Divine +descent is implied in many portions of their Gospels. The words +with which Mark opens his narrative clearly express it, "The +beginning of the gospel of Jesus Christ, the Son of God;"<a name= +"FNanchor070"></a><a href="#Footnote_070"><sup>[070]</sup></a> as +does the statement he makes that at His baptism there came a +voice from heaven saying, "Thou art my beloved Son, in whom I am +well pleased."<a name="FNanchor071"></a><a href= +"#Footnote_071"><sup>[071]</sup></a> John is equally explicit in +declaring his belief in the Divinity of Jesus. The opening words +of his Gospel assert His Divine nature: "In the beginning was the +Word, and the Word was with God, and the Word was God. The same +was in the beginning with God. All things were made by him; and +without him was not anything made that was made."<a name= +"FNanchor072"></a><a href= +"#Footnote_072"><sup>[072]</sup></a></p> +<p>It is evident, therefore, that each of the Evangelists +believed in the Divine origin of Jesus, for they would not have +used such language regarding one who in their opinion was a mere +man, the son of Joseph the carpenter and of Mary his espoused +wife. Matthew, who wrote for Jewish converts, shows how fully the +Old Testament prophecy was accomplished that Christ should be +born, not at Nazareth but at Bethlehem, and especially that +Isaiah's prophecy, "Behold, a virgin shall be with child, and +shall bring forth a son, and they shall call his name Emmanuel, +which being interpreted is, GOD with us,"<a name= +"FNanchor073"></a><a href="#Footnote_073"><sup>[073]</sup></a> +was fulfilled in the birth of Jesus Christ. Luke, who is termed +by Paul "the beloved physician," gives the fullest account of the +Nativity. His writings are characterised by minuteness of detail +and historical accuracy. Recent investigations have shown that, +even in regard to matters about which he was long thought to have +been mistaken, Luke's statements are strictly correct.<a name= +"FNanchor074"></a><a href= +"#Footnote_074"><sup>[074]</sup></a></p> +<p>The story of the miraculous conception would not, without the +strongest corroborative evidence, have commended itself to a man +of his acumen and his calling. A physician by profession, the +companion of Apostles, and possessing singular penetration and +sagacity, he tells us that he had received the facts he narrates +from eye witnesses and competent authorities. For information as +to the events connected with the birth of her Son, Luke would +naturally have recourse to Mary. There is evidence in his Gospel +that he had intimate knowledge of her private thoughts and +actions.<a name="FNanchor075"></a><a href= +"#Footnote_075"><sup>[075]</sup></a> Lange, in his <i>Life of +Jesus</i>, finds in the specialties of the narrative evidence of +a woman's diction.<a name="FNanchor076"></a><a href= +"#Footnote_076"><sup>[076]</sup></a> Be this as it may, the +minuteness of detail, the message of the angel Gabriel, the +preservation of the sacred songs, and of the thoughts and words +of the Virgin, justify the belief that Luke received his +information from herself. When we find him assuring his friend +Theophilus that he himself had perfect understanding of all +things from the very first, the inference is natural that his +information was obtained from the most trustworthy sources. There +is no reason to doubt that Mary was associated with the Apostles +of her Son, and had opportunities of imparting information +regarding Him which no other could supply Luke's account +corresponds with that of John, to whose care Jesus from the Cross +committed His mother, and who from that time "took her unto his +own home."<a name="FNanchor077"></a><a href= +"#Footnote_077"><sup>[077]</sup></a></p> +<p>It does not necessarily follow, even if the information was +supplied by Mary, that it is therefore to be accepted as true. +Human witnesses are not infallible or invariably honest, and it +is conceivable that Mary may have been a dreamer or a deceiver. +This article of the Creed, contradicting as it does the ordinary +course of nature, stands in need of more than a historic +statement. Jesus admitted that if His claims had been supported +by no other evidence than His own word, the Jews would have had +excuse for hesitating to accept Him. "If," said He, "I bear +witness of myself, my witness is not true,"<a name= +"FNanchor078"></a><a href="#Footnote_078"><sup>[078]</sup></a> +and therefore He appealed to the testimony borne to His +Messiahship by His Father, by John the Baptist, by His miracles, +and by His life. All the evidence by which the Divine nature and +mission of Jesus were accredited goes to support the account of +His super natural birth.</p> +<p>That Jesus was born of Mary is a plain historic truth to which +all must accord belief. "Yes," said Renan, who did not regard +Christ as the Son of God, "this story of Jesus is no fable, but a +true history Christ really lived." The miraculous birth was a +fulfilment of prophecy. When the angel told Mary that the child +to be born of her would be the Son of God, he cited Isaiah's +prophecy for the confirmation of her faith, and indeed the same +truth had been foreshadowed when the promise was given to Eve +that her seed should bruise the head of the serpent. The first +Adam had no human father. He was the Son of God. It was therefore +fitting that the second Adam should resemble the first in this +respect, being in a sense infinitely higher than our first father +the Son of God, His only Son. It was fitting too that He who was +to assume the nature, not of any branch of the human family but +of universal man, should be conceived by the Holy Ghost. Other +faiths than Christianity are limited in their adaptation to +races. The religion of Mahomet is not practicable save in Eastern +latitudes. The Koran enjoins as duties practices that cannot be +carried out in Western countries. The faiths of Brahma and Buddha +find followers only under Eastern skies, and even Judaism +required observances which could be rendered at Jerusalem only. +All faiths but Christianity are narrowed down by the +nationalities of their founders or adherents. It is otherwise +with the religion of Jesus of Nazareth. He came from God with a +mission and a message for the world. In comparison with the +severe requirements of the law and the grievous exactions of +religions devised by men, His "yoke is easy and His burden is +light." With Him there is "neither Greek nor Jew, circumcision +nor uncircumcision, Barbarian, Scythian, bond nor free."<a name= +"FNanchor079"></a><a href="#Footnote_079"><sup>[079]</sup></a> +With Him there are no distinctions of sect, or country, or caste. +"In every nation he that feareth God and worketh righteousness is +accepted with him."<a name="FNanchor080"></a><a href= +"#Footnote_080"><sup>[080]</sup></a></p> +<p>In being born, Jesus assumed the nature of humanity, and, in +so doing, more than restored to man the likeness to God which our +first parents lost, for themselves and their descendants, through +the Fall. He thereby made it possible for God to dwell with man, +and for man to rise into communion with God. Sin had effaced the +Divine image, and no other than the Son of God could give back to +men the power to reflect in their own lives the character of God. +His possession of the human nature gives us confidence in +approaching Him, by assuring us of His brotherhood and sympathy; +while His possession of the Divine nature assures us that He can +make His brotherhood and sympathy effectual.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_4"></a> +<h2><a href="#ARTICLE_4_2">ARTICLE 4</a></h2> +<br> + +<p><i>Suffered under Pontius Pilate, was crucified, dead, and +buried</i></p> +<p>SECTION 1.—SUFFERED UNDER PONTIUS PILATE</p> +<br> + +<p>The preceding articles of the Creed appeal to faith. They so +far transcend reason that they can be apprehended only when +reason is sustained by faith. This article, which affirms that +Jesus "suffered under Pontius Pilate, was crucified, dead, and +buried," is a simple historical statement. Pilate is a historic +person, the details of whose life are recorded, not in the +Gospels only, but in secular history. Josephus records several +incidents in the life of Pilate which are strikingly in +accordance with his character as set forth in the Gospels. +Tacitus, a Roman historian, who wrote his <i>Annals</i> soon +after the crucifixion of Jesus, relates that, while Pilate was +governor of Judaea, Jesus Christ was put to death. The testimony +of the Gospels and the statement of the Creed are thus confirmed +by the Roman and the Jewish historians. But, indeed, the event +itself is not the subject of controversy. It is the conclusions +drawn from it by the followers of Christ that are disputed. +"Christ crucified, to the Jews a stumbling-block, and to the +Greeks foolishness,"<a name="FNanchor081"></a><a href= +"#Footnote_081"><sup>[081]</sup></a> still raises opposition +and kindles hostility.</p> +<p>The name of Pilate is inserted not with the view of branding +him with infamy, but in order to fix the date of the crucifixion +of Jesus. It is the only intimation of the time of His death that +the Creed contains. It states that He was born, and that His +mother was the Virgin Mary, and beyond this reference to Pilate +there is no intimation as to the time of the nativity or the +death. Bishop Pearson writes:—"As the Son of God, by His +deliberate counsel, was sent into the world to die in the fulness +of time, so it concerns the Church to know the time in which He +died. And because the ancient custom of the world was to make +computations by the governors, and refer their historical +relations to the respective times of their government, therefore, +that we might be properly assured of the actions of our Saviour +which He did, and of His sufferings,—that is the actions +which others did to Him,—the present governor is named in +that form of speech which is proper to such historical or +chronological narrations when we affirm that He suffered under +Pontius Pilate."<a name="FNanchor082"></a><a href= +"#Footnote_082"><sup>[082]</sup></a> From stating the birth of +Christ, the Creed passes by what at first sight may seem an +abrupt transition to His suffering, crucifixion, and death. There +is no reference to His life or works, though these differed so +widely from those of ordinary men. The reason seems to be that +the end for which He came into the world was to suffer and die. +Although He spake as never man spake, and did the works no other +man did, it was not in the first place to teach or to work +miracles that He emptied Himself of His glory and came to earth, +but in order to suffer and die in the room and stead of sinners. +Others had been prophets and teachers, others had worked +miracles, others had done good in their day and generation, but +none save Jesus had come in his own name or wielded power so +marvellous as His. No one could share with Him the work of +suffering and dying for sinners. He was lifted up that He might +draw all men unto Him. "He suffered the just for the unjust, that +he might bring us to God."<a name="FNanchor083"></a><a href= +"#Footnote_083"><sup>[083]</sup></a> On the cross He tasted death +for every man, and made a sacrificial atonement for the sins of +the world. "He was wounded for our transgressions, he was bruised +for our iniquities: the chastisement of our peace was upon him; +and with his stripes we are healed."<a name="FNanchor084"></a><a +href="#Footnote_084"><sup>[084]</sup></a> His dying was the +leading thought and purpose of His life. Those who were with Him +fixed their eyes on His greatness as manifested in His wisdom and +miracles, and looked for His setting up a kingdom of this world, +but He Himself from the very beginning knew that the path to be +traversed by Him was one of agony and death. He was straitened +until this baptism of suffering should be accomplished.<a name= +"FNanchor085"></a><a href="#Footnote_085"><sup>[085]</sup></a> At +His first Passover He had intimated that, as Moses lifted up the +serpent in the wilderness, so the Son of Man should be lifted up. +He used this expression "lifted up" three times, and an +Evangelist gives the explanation: "This he said, signifying what +death he should die."<a name="FNanchor086"></a><a href= +"#Footnote_086"><sup>[086]</sup></a> Again and again He told the +disciples that He had come to give His life a ransom for many, +that He was to be betrayed and killed, that as the Good Shepherd +He would give His life for the sheep.<a name="FNanchor087"></a><a +href="#Footnote_087"><sup>[087]</sup></a> He intimated that His +death was in accordance with the deliberate counsel and +foreknowledge of His Father, and with His own free and full +assent: "Therefore doth my Father love me, because I lay down my +life."<a name="FNanchor088"></a><a href= +"#Footnote_088"><sup>[088]</sup></a> And when betrayal and +apprehension brought His ministry to a close, He would allow no +sword to be drawn in His defence, but was brought as a "lamb to +the slaughter, and as a sheep before her shearers is dumb, so he +opened not his mouth."<a name="FNanchor089"></a><a href= +"#Footnote_089"><sup>[089]</sup></a></p> +<p>The views which the Jews entertained with regard to the +triumphant progress of Messiah did not accord with the statements +of their prophets. The sacred writers who foretold His coming +pointed indeed to victory as the ultimate issue of His mission, +but they also clearly associated His life with conflict and +suffering. From the first intimation of a Deliverer, which spoke +of a heel bruised by man's malignant adversary, there was +indicated in every type and prophecy the truth that Messiah was +to be "a man of sorrows and acquainted with grief," whose triumph +was to be achieved through suffering. The expectation current +among the Jews that deliverance would be wrought by Messiah, +without humiliation or suffering, showed that they misinterpreted +the messages of the prophets. Familiar with the letter, they +failed to grasp the spirit of the prophetical writings. Jesus +laid this ignorance to their charge when He said to them, "Ye do +err, not knowing the scriptures";<a name="FNanchor090"></a><a +href="#Footnote_090"><sup>[090]</sup></a> and He upbraided the +two disciples on the way to Emmaus because they had failed to +discover that their Redeemer's glory was to be won through +conflict: "O fools, and slow of heart to believe all that the +prophets have spoken: ought not Christ to have suffered these +things, and to enter into His glory?"<a name="FNanchor091"></a><a +href="#Footnote_091"><sup>[091]</sup></a></p> +<p>The suffering which Jesus endured was both bodily and +spiritual. Persecution followed Him as a babe: Herod sought to +slay Him, and Joseph and Mary had to flee into Egypt.<a name= +"FNanchor092"></a><a href="#Footnote_092"><sup>[092]</sup></a> He +was "despised and rejected" by His countrymen. His claims were +refused by His kinsmen. He "endured the contradiction of +sinners."<a name="FNanchor093"></a><a href= +"#Footnote_093"><sup>[093]</sup></a> He "took our infirmities and +bare our sicknesses." He hungered and thirsted and was weary; He +was spit upon, buffeted, and scourged. The cross on which He was +to suffer was laid upon His shoulders, till His exhausted frame +broke down; and on Calvary a thorny crown was set upon His brow, +and the cruel nails pierced His hands and His feet. But the +sorrow within His soul was worse to bear than bodily buffering. +Travail of soul was the consummation of His afflictions, and +while we do not read of a groan wrung from Him by bodily torture, +soul-trouble led Him to ask His Father with "strong crying and +tears," as His frame was agonized and His sweat was like drops of +blood—"If it be possible, let this cup pass from me."<a +name="FNanchor094"></a><a href= +"#Footnote_094"><sup>[094]</sup></a> As man's Saviour Jesus was +made perfect through suffering.<a name="FNanchor095"></a><a href= +"#Footnote_095"><sup>[095]</sup></a> "We have not an high priest +which cannot be touched with the feeling of our infirmities; but +was in all points tempted like as we are, yet without sin."<a +name="FNanchor096"></a><a href= +"#Footnote_096"><sup>[096]</sup></a> The world is full of +suffering, and He alone can understand and sympathise with it who +has experienced it. It is the knowledge that their Divine Saviour +is their Brother-man that gives to believing sufferers boldness +and confidence as they draw nigh to the throne of grace.</p> +<br> + +<p>SECTION 2.—WAS CRUCIFIED</p> +<br> + +<p>Prophecy in the sense of prediction is a very interesting and +important branch of Christian evidence. Old Testament prophets +foretold minute events in the history of the Lord Jesus Christ, +such as His lineal descent, the place and time of His birth, its +miraculous character, His death, His burial, His three days' +sojourn in the sepulchre, the casting of lots for His raiment, +the piercing of His hands and feet, His last exclamation, His +resurrection and ascension. Whatever view may be taken as to the +dates of the various books of Scripture, it must be admitted that +the whole body of the Old Testament was in circulation among the +Jews hundreds of years before the birth of Christ. There can be +no doubt that these prophecies were separated by great distance +in time from the events predicted. Even the Septuagint Version, +which is a Greek translation from the original Hebrew Scriptures, +existed at Alexandria about two hundred years before His +advent.</p> +<p>One of the most striking features of Old Testament prediction +is its bearing upon the closing scenes of Christ's history. In +its types as well as in its prophecies His death was +foreshadowed, and the humiliating and ignominious treatment to +which He was subjected minutely described. The predictions +involved events that appeared contradictory and paradoxical until +their fulfilment furnished the key. He Himself told the disciples +again and again that He should be crucified. This form of +execution was a Roman punishment reserved for slaves and the +vilest criminals; and the fact that Jesus was subjected to it +depended on a combination of events which no mere human sagacity +could have foreseen. It required that, though he should be +apprehended, accused, tried, and found guilty by Jews, His +death-sentence should be inflicted by Gentiles; that the Roman +governor of Judaea should, against his better judgment, surrender +to the clamorous cry of a mob who demanded that the prisoner +should be crucified. It required that the betrayal and +condemnation of Jesus should take place during the Passover week, +when it was unlawful for the Jews to put any man to death. The +excuse of the Jewish rulers, that they could not inflict death, +did not mean that this power had been withdrawn from them, but +that it was against their law to exercise it then. Had the season +been different, had the Jews themselves carried out the sentence +of death, it would have been accomplished not by crucifixion, but +by stoning. Such an execution would not have fulfilled prophecy +or have been associated with the ignominy that marked the Roman +death-penalty. Thus the Scripture was fulfilled in Him, "Cursed +is every one that hangeth on a tree."<a name="FNanchor097"></a><a +href="#Footnote_097"><sup>[097]</sup></a> There is but one +explanation that meets these facts, which is that they were +directed by the counsel and foreknowledge of God, and that holy +men of God spake as they were moved by the Holy Ghost.</p> +<p>The death of Jesus by crucifixion fulfilled in a wonderful +manner the types and figures of the Old Testament. He applied the +type of the brazen serpent to His death on the cross on which He +was to be lifted up, and from which He was to exercise His +healing power on those whom sin had bitten. The surrender of +Isaac by Abraham, when he that had received the promises offered +up his only begotten son, prefigured the unspeakable gift by the +Father, who spared not His own Son, and the self-surrender of the +Son, who gave Himself for us. As Isaac went forth bearing the +wood on which he was to be offered, he was a type of Him who went +forth from Jerusalem to Calvary bearing His cross. Had His +sentence been any other than death by crucifixion, He would not +have come under the doom which required that a prisoner should +bear his cross. The Paschal Lamb, of which not a bone was to be +broken, prefigured the Antitype in His exemption from the +treatment to which the two thieves crucified with Him were +subjected. In crucifixion He was numbered with the transgressors +and associated with accursed criminals, and so prophecy received +fulfilment.</p> +<p>It is a standing testimony at once to the reality of Christ's +suffering, and to the power which He exercises over men's minds +and consciences, that from being associated with shame and scorn, +the sign of the cross has been elevated to the highest place of +honour and dignity. Through his reverence for Jesus, Constantine +the Great, the first Christian Emperor of Rome, abolished +crucifixion. It is recognised that through Christ's death upon +the cross man obtains all that makes life precious. Instead of +being regarded with scorn, a cross is the coveted emblem now of +valour and exalted achievement. The instrument wherewith capital +punishment was inflicted on abandoned criminals has come to be an +ornament of monarchs. Such a change is to be explained only by +the fact that it is the sign of Christ's redeeming sacrifice, and +that to multitudes who glory in the Cross, He who suffered the +painful death on Calvary is the "power of God and the wisdom of +God unto salvation."</p> +<br> + +<p>SECTION 3.—DEAD</p> +<br> + +<p>The death of Jesus Christ was the result of His being +crucified. When He died, the great sacrifice for the sins of the +world was accomplished. Death was necessary for the completion of +His work, and this was the fact most prominent in Old Testament +type and prophecy. "Without shedding of blood is no remission,"<a +name="FNanchor098"></a><a href= +"#Footnote_098"><sup>[098]</sup></a> and it was to His death as +the procuring cause of salvation that the Apostles directed their +converts. To the Corinthians Paul wrote, "I delivered unto you +first of all that which I also received, how that Christ died for +our sins according to the scriptures."<a name= +"FNanchor099"></a><a href="#Footnote_099"><sup>[099]</sup></a> It +was necessary that the lamb which formed the chief part of the +Passover meal should be slain, and so Messiah was brought as a +lamb to the slaughter, and when John saw Him in vision it was as +a Lamb that had been slain.<a name="FNanchor100"></a><a href= +"#Footnote_100"><sup>[100]</sup></a> It is the death of Jesus +that we commemorate in the Sacrament of the Lord's Supper. The +bread represents His body "broken for us"; the wine, His blood +which was "shed for many for the remission of sins."<a name= +"FNanchor101"></a><a href="#Footnote_101"><sup>[101]</sup></a> +"We are reconciled to God by the death of His Son."<a name= +"FNanchor102"></a><a href="#Footnote_102"><sup>[102]</sup></a> +"We have redemption through his blood, even the forgiveness of +sins."<a name="FNanchor103"></a><a href= +"#Footnote_103"><sup>[103]</sup></a> Statements such as these +fail to convey any meaning if Christ did not really die on the +cross, or if salvation comes to us in any other way than through +His death as an atoning sacrifice. Of the reality of the death +there is abundant evidence. It is recorded that, after six hours +of suffering on the cross, Jesus gave up the ghost. The soldiers +did not break His legs as they did in the case of the +malefactors, because they saw and pronounced Him dead already; +but one of them inflicted a spear-wound with a force that would +have caused death had any life remained. The result was an +outflow of blood and water, of itself sufficient evidence that +death had done its work upon the Sufferer. Before Pilate +permitted the body of Jesus to be delivered to Joseph, he was +careful to make sure, by questioning the centurion in charge, +that the wonderful prisoner who had caused him so great anxiety +was dead. Thus Messiah was cut off, but not for Himself. He stood +in the room and stead of sinners, and, though Himself without +sin, He tasted death for every man. "He was delivered for our +offences." "The Lord laid on him the iniquity of us all." His +death was not the result of unavoidable circumstances, for it +pleased the Lord to bruise Him; and His sacrifice was voluntary, +for He said, "I lay down my life ... no man taketh it from me."<a +name="FNanchor104"></a><a href= +"#Footnote_104"><sup>[104]</sup></a> The penalty of death which +He endured did not pertain to Him but to those for whom He died. +"He bore our sins in his own body on the tree."<a name= +"FNanchor105"></a><a href="#Footnote_105"><sup>[105]</sup></a> We +are "justified by his blood."<a name="FNanchor106"></a><a href= +"#Footnote_106"><sup>[106]</sup></a> "God hath set him forth to +be a propitiation through faith in his blood, to declare his +righteousness for the remission of sins that are past, through +the forbearance of God ... that he might be just, and the +justifier of him that believeth in Jesus."<a name= +"FNanchor107"></a><a href="#Footnote_107"><sup>[107]</sup></a> +"Therefore as by the offence of one judgment came upon all men to +condemnation; even so by the righteousness of one the free gift +came upon all men to justification of life. For as by one man's +disobedience many were made sinners, so by the obedience of one +shall many be made righteous."<a name="FNanchor108"></a><a href= +"#Footnote_108"><sup>[108]</sup></a></p> +<p>In the statement that Jesus Christ "was dead," the Creed +affirms the reality of Christ's death in opposition to certain +early heretics, the Docetae, who said that His death was not real +but only apparent. A similar view has been adopted by some modern +writers, who assert that what the witnesses of the crucifixion +saw was not death but a swoon, from which, through the ministry +of His disciples, Jesus was restored after He had been taken down +from the cross. It is urged in support of this view that a +crucified criminal did not usually die as Jesus is said to have +died, six hours after He was crucified, but lingered on for days, +before being relieved from his sufferings by death. Jesus' legs +were not broken by the soldiers, because they believed Him to be +dead, but—say those who deny the reality of the +death—the soldiers were mistaken, the seeming lifelessness +was not real, and recovery soon followed, so complete that He was +able to appear in public on the third day.</p> +<p>In considering this statement, we must take into account the +physical condition of Jesus when He was crucified. On the night +of His betrayal, and after His apprehension, He had been +subjected to intense suffering in body and to sorrow of soul such +as human thought cannot conceive. In Gethsemane He had passed +through an experience of agony from which He must have risen +weakened, to endure new forms of suffering. He had been scourged +by Roman soldiers, whose cruel loaded weapons inflicted wounds +that left deep scars upon His flesh and caused intense pain and +exhaustion. His hands and feet had been fixed to the cross with +nails. He had been crowned with thorns and mocked and hooted by a +reckless mob. He had been hurried from the Sanhedrim to the +Judgment-hall, and had carried the cross until He sank beneath +its weight. He had for six hours endured intense suffering from +pain and thirst, and when, after a strong Roman soldier had +thrust a spear into His side, He was taken down from the cross, +and declared by the centurion and his company to be dead, He was +laid without food, and remained for two nights and a day, in a +cold rock-sepulchre, whose door was barred by a great stone, +sealed, and guarded by soldiers. Suppose for a moment that Jesus +had survived this terrible ordeal of suffering, and that, having +eluded His Roman guard and His Jewish persecutors, He had again +entered into Jerusalem, it must have been as a weak, disabled +invalid, not as a man possessing normal strength and vigour. Yet +on the third day He showed Himself alive, bearing no traces of +the suffering He had endured except the marks of His wounds. The +feet that had been pierced bore Him from Jerusalem to Emmaus, a +journey of threescore furlongs; and He passed from place to place +with a swiftness of movement and a superiority to obstacles that +filled the disciples with amazement.</p> +<p>In the light of these facts, the view we have been considering +is utterly untenable. It is no matter for wonder that Jesus, +after such exhaustion, died six hours after He had been lifted up +on the cross. The circumstances which preceded His dying are not +consistent with the opinion that while in the sepulchre He +recovered from a swoon. It is not possible to conceive that a +man, wounded and bruised—His hands, feet, and side pierced +with nails and spear—could appear so soon, bright and +radiant, strong and vigorous, undistressed by pain or weakness, +and possessing power of movement not only restored, but +marvellously augmented. If Jesus was not really "dead," no +explanation can be given of His disappearance from history. If He +had really lived as a man after His crucifixion, we should have +looked for a fresh outbreak of persecution directed against Him. +We have His own testimony by the Spirit, "I am he that liveth, +and was dead."<a name="FNanchor109"></a><a href= +"#Footnote_109"><sup>[109]</sup></a></p> +<br> + +<p>SECTION 4.—AND BURIED</p> +<br> + +<p>Isaiah thus prophesied regarding the burial of the Messiah: +"He was cut off out of the land of the living ... and he made his +grave with the wicked, and with the rich in his death."<a name= +"FNanchor110"></a><a href="#Footnote_110"><sup>[110]</sup></a> In +ordinary circumstances, the body of a crucified person would not +have received burial. It was the Roman custom to leave the bodies +of slaves and criminals, who alone were subjected to this +punishment, suspended on the cross, a prey to beasts and birds, +and when these and the elements had done their work upon the +flesh, the remains were ignominiously cast out. The Jews, who +inflicted capital punishment not by crucifixion but by stoning, +did not thus deal with the bodies of malefactors; but, as the law +directed, gave them burial on the night of execution.<a name= +"FNanchor111"></a><a href="#Footnote_111"><sup>[111]</sup></a> +The presence of dead bodies in the neighbourhood of Jerusalem +during the Passover festival was regarded as a defilement, and +steps were taken to have those of Jesus and the malefactors +removed. The Jews could not themselves dispose of the bodies, +because they would have sustained pollution by contact with them, +and also because they had made over to the Romans the execution +of the death-sentence. "The Jews therefore, because it was the +preparation, that the bodies should not remain upon the cross on +the Sabbath day, (for that Sabbath day was an high day,) besought +Pilate that their legs might be broken, and that they might be +taken away."<a name="FNanchor112"></a><a href= +"#Footnote_112"><sup>[112]</sup></a> This request was granted, +but, through the interposition of Joseph, a rich man of +Arimathaea—to whom, as a member of the supreme council, the +resolution for the removal of the bodies would be +known—that of Jesus escaped the ignominious treatment to +which the others were subjected. He came and went in boldly unto +Pilate and craved the body of Jesus, securing for it an +honourable burial such as the Jews had not contemplated. Pilate +"gave" the body to Joseph, and he bought fine linen, and took Him +down and wrapped Him in the linen and laid Him in a sepulchre, +which was hewn out of a rock.<a name="FNanchor113"></a><a href= +"#Footnote_113"><sup>[113]</sup></a></p> +<p>It was a new sepulchre, "where never man had yet lain."<a +name="FNanchor114"></a><a href= +"#Footnote_114"><sup>[114]</sup></a> In Joseph's holy task there +was associated with him Nicodemus, who brought costly spices +wherewith to embalm the body, "as the manner of the Jews is to +bury." The disciples of Jesus do not appear to have shared in +this work, which was watched from a distance by certain women +from Galilee, who followed and saw where He was laid. They, too, +made ready spices and ointment with which to honour the body of +the Lord; but when they came to the tomb on the morning of the +first day of the week, they found it empty, for Jesus had risen. +It is not without meaning that the tomb in which the body of +Jesus was laid was a new one. It was thus impossible to affirm +that any other than He had opened a way out of its dark recess, +the conqueror of death.</p> +<p>Such was the wonderful combination of circumstances that led +to the fulfilment of Isaiah's prophecy, "He made his grave with +the wicked, and with the rich in his death." The Jews desired +that He should be buried with the wicked. When they besought +Pilate to remove the bodies, they wished that Jesus and the +malefactors should be laid together. If the Jewish rulers had not +parted with their right to dispose of the bodies, the three who +had been crucified together would have been consigned to the +burying-ground set apart for the interment of Jewish criminals; +but it was the Divine decree that Jesus should make His grave +with the rich, and therefore the event was so overruled that the +bodies of Jesus and the malefactors were at the disposal not of +the Jews, but of the Roman governor, who delivered the body of +Jesus to the rich Joseph. While, therefore, Jesus was executed in +such a way that, but for the intervention of the Jews and Pilate +and Joseph, He would have been buried with criminals, "he made +his grave with the rich in his death." Thus He who had humbled +Himself in dying was honoured in His burial. Joseph and Nicodemus +were timid men. The one was a secret disciple and the other, +through fear of the Jews, came to Jesus by night. Though members +of the Sanhedrim, they had lacked courage to defend Jesus when He +was under trial; but now, grown bold, they identified themselves +with Him.</p> +<p>The sepulchre was carefully watched. The Jews, thinking that +they might hear something about the resurrection of Him whom they +called "that deceiver," went to Pilate and made known their fear +that the disciples would steal His body and say that He had risen +from the dead.<a name="FNanchor115"></a><a href= +"#Footnote_115"><sup>[115]</sup></a> The Roman governor made +light of their apprehension, and said to them, perhaps +sarcastically, "Ye have a watch: make it as sure as ye can." "So +they went, and made the sepulchre sure, sealing the stone, and +setting a watch,"<a name="FNanchor116"></a><a href= +"#Footnote_116"><sup>[116]</sup></a>—proceedings which +eventually furnished strong confirmation of the reality of +Christ's death, burial, and resurrection.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_5"></a> +<h2><a href="#ARTICLE_5_2">ARTICLE 5</a></h2> +<br> + +<p><i>He descended into hell; the third day He rose again from +the dead</i></p> +<p>SECTION 1.—HE DESCENDED INTO HELL</p> +<br> + +<p>It is somewhat startling to find in the Creed this statement +regarding our Lord, "He descended into hell." The clause, which +was one of the latest admitted into the Creed, was derived from +another creed known as that of Aquileia, compiled in the fourth +century. It does not appear in the Nicene Creed, but it has a +place in the Thirty-nine Articles of the Church of England, where +we read, "As Christ died for us, and was buried, so also it is to +be believed that He went down into Hell." The Westminster +Divines, who gave the Creed a place at the close of their Shorter +Catechism, appended a note explanatory of the clause to this +effect, "That is, continued in the state of the dead, and under +the power of death, until the third day."</p> +<p>The word "hell" is used in various senses in the Old +Testament. Sometimes it means the grave, sometimes the abode of +departed spirits irrespective of character, sometimes the place +in which the wicked are punished.</p> +<p>In the English New Testament, also, the word "hell" has not in +every place the same meaning. It represents two different nouns +in the original Greek—Gehenna and Hades. <i>Gehenna</i> was +the name of a deep, narrow valley, bordered by precipitous rocks, +in the neighbourhood of Jerusalem, which had been desecrated by +human sacrifices in the time of idolatrous kings, and afterwards +became the depository of city refuse and of the offal of the +temple sacrifices. The other noun, rendered by the same English +word <i>Hell</i>, is <i>Hades</i>, which means "covered," +"unseen" or "hidden." <i>Hades</i> is the abode of disembodied +spirits until the resurrection. The Jews believed it to consist +of two parts, one blissful, which they termed +<i>Paradise</i>—the abode of the faithful; the other +<i>Gehenna</i>, in which the wicked are retained for judgment. +Lazarus and Dives were both in Hades, but separated from each +other by an impassable gulf, the one in an abode of comfort, the +other in a place of torment.<a name="FNanchor117"></a><a href= +"#Footnote_117"><sup>[117]</sup></a></p> +<p>As long as the spirit tabernacles in the body there are tokens +of its presence in the visible life which is sustained through +its union with the body. But when it departs from its +dwelling-place in the flesh, death and corruption begin their +work on the body. Death is complete only when the spirit has +departed, and it is probable that this statement in the Creed was +meant to express in the fullest terms that Christ's death was +real. As man He had taken to Himself a true body and a reasonable +soul, and when His body was crucified and dead, His spirit +passed, as other human spirits pass at death, into Hades. It is +not without a meaning that we read, "When Jesus had cried with a +loud voice, he gave up the ghost."<a name="FNanchor118"></a><a +href="#Footnote_118"><sup>[118]</sup></a> Ghost is simply spirit, +and in His case, as in that of every man, there was a true +departure of the soul from the body at death. It was with His +spirit that His last thought in life was occupied. He knew that +though it was to depart from the battered, bruised tabernacle of +His body, it was not to pass out of His Father's sight or His +Father's care. "Father, into thy hands I commend my spirit,"<a +name="FNanchor119"></a><a href= +"#Footnote_119"><sup>[119]</sup></a> were His last words on the +cross.</p> +<p>The descent into hell is not referred to in the Westminster +Confession, but in the Larger Catechism this statement is found: +"Christ's humiliation after His death consisted in His being +buried, and continuing in the state of the dead, and under the +power of death, till the third day, which hath been otherwise +expressed in these words, 'He descended into hell'"<a name= +"FNanchor120"></a><a href="#Footnote_120"><sup>[120]</sup></a> +What the Westminster Divines meant was, that while Christ's body +was laid in the grave His spirit passed from the visible to the +invisible world, that, as He shared the common lot of men in the +death and burial of His body, so He shared their common lot in +passing as a spirit into the abode of spirits. The statement of +this clause follows naturally what is said of the body of Jesus +in that which precedes it. As His body was crucified, dead, and +buried, so His spirit passed into the abode of spirits. "In all +things it behoved him to be made like unto His brethren."<a name= +"FNanchor121"></a><a href= +"#Footnote_121"><sup>[121]</sup></a></p> +<p>Those who maintain that the spirit of Christ descended into +hell in a sense peculiar to Himself, ground their opinion upon +certain passages of Scripture. Psalm xvi. 10—"Thou wilt not +leave my soul in hell, nor wilt thou suffer thine Holy One to see +corruption"—is quoted in support of this opinion, but does +not really justify it. It expresses the confidence of the +speaker, that God will not deliver His soul to the power of Sheol +(the Hebrew word equivalent to the Greek Hades), or suffer His +body to see corruption, and in this sense the passage is quoted +by Peter, as a proof from prophecy of the resurrection of Christ. +Ephesians iv. 9 is also regarded as giving sanction to this +view—"Now that he ascended, what is it but that he also +descended first into the lower parts of the earth?" By the "lower +parts of the earth" some understand parts lower than the earth, +but such a view rests on a strained interpretation of the +passage. Paul's argument is that ascent to heaven must have been +made by one who, before ascending, was below. Christ had come +down from heaven to earth, and was below therefore, he argues, +Christ is the subject of the prophecy he has quoted. He it was +that hid ascended up on high, not the Father, who is +everywhere.<a name="FNanchor122"></a><a href= +"#Footnote_122"><sup>[122]</sup></a></p> +<p>In Isaiah xliv. 23 we have corroboration of this view: "Sing, O +ye heavens ... shout, ye lower parts of the earth." Here "lower +parts" means simply the earth beneath; that is, beneath the +heavens.</p> +<p>The most difficult and important passage bearing on the clause +is 1 Peter iii. 18, 19. "Being put to death in the flesh, but +quickened by the spirit by which also he went and preached to the +spirits in prison." In the Revised Version the rendering is not +"by" but "in," "which" referring to the word "spirit,"—not +the third Person of the Godhead, but the human spirit of +Jesus—in which spirit, separated from the body yet instinct +with immortal life, He went and "preached to the spirits in +prison," or rather to the spirits in custody. The passage marks +an antithesis between "flesh" and "spirit." In Christ's "flesh." +He was put to death. His enemies killed His body, but His soul +was as beyond their power. His body was dead, but in the abode of +souls His "spirit" was alive and active.</p> +<p>So far there is here simply the statement that our Lord's +disembodied spirit passed to Hades, but the Apostle adds that He +"preached to the spirits in prison," and it is inferred by some +that He preached repentance, but this is an assumption for which +there is no Scripture warrant. We are not told what was the +subject of Christ's preaching. He had finished His work on earth, +had atoned for sin, had overcome death and conquered Satan. Even +angels did not fully know the work of grace and salvation which +Christ accomplished for man, and it is not likely that the +spirits of departed antediluvians and patriarchs understood its +greatness. The least in the Kingdom of Heaven knows more than the +greatest of patriarchs or prophets knew. While in the flesh they +had seen His day afar off, and, as disembodied spirits, they knew +that Messiah by suffering and dying was to work out their +redemption, but before the work was finished neither men nor +angels understood the mystery of it, and what is more likely than +that the completion of His redeeming work was first made known to +them in the spirit by the Redeemer Himself? If we accept this +view, the preaching to the spirits in prison was the intimation +to those already blessed, who had while on earth repented and +believed, that Messiah by dying had brought in everlasting +salvation for His people.</p> +<p>There is still a difficulty in Peter's words. Christ is said +to have preached to those who were disobedient in the days of +Noah. Peter says that in the writings of Paul there are some +things hard to be understood, but what he himself writes +regarding Christ's work in Hades is also difficult, and the +passage has found a great variety of interpretations. It would +seem to imply that Christ in the spirit carried a special message +to the antediluvians who had been disobedient and had perished in +the Flood. What that message was we are not told, and human +conjecture may not supply what the Spirit of God has seen fit to +conceal. While the passage is a difficult one, the inference is +not warranted which some have drawn from it, that those who are +disobedient to Christ and reject His Gospel may, though they die +impenitent, nevertheless obtain salvation after death. The plain +teaching of Scripture is that it is appointed unto men once to +die, and after that the judgment.<a name="FNanchor123"></a><a +href="#Footnote_123"><sup>[123]</sup></a> And whatever the +statement of Peter may mean, it does not sanction belief in +purgatory or in universal restoration. Romanists teach that the +department of Hades to which the spirit of our Lord descended was +that in which dwelt the souls of believers who died before the +time of Christ, and that the object of His descent was the +deliverance and introduction into heaven of the pious dead who +had been imprisoned in the <i>Limbus Patrum</i>, as they term +that portion of Hades which these occupied. This they say was the +triumph of Christ to which Paul refers in Ephesians iv. 8, when, +quoting the 68th Psalm, he tells us that He ascended up on high, +leading captivity captive.</p> +<p>According to the Romanists, Hades consists of three +divisions—heaven, hell, and purgatory. Heaven is the most +blessed abode reserved for three classes of persons:—1st, +Those Old Testament saints whose spirits were detained in custody +until Christ arose, when they were led out by Him in triumph; +2nd, Those who in this life attain to perfection in holiness; and +3rd, Those believers in Christ, who, having died in a state of +imperfection, have made satisfaction for their sins and receive +cleansing through endurance of the fires of purgatory. Hell is +the abode of endless torment, where heretics and all who die in +mortal sin suffer eternally. Purgatory is supposed to complete +the atonement of Christ. His work delivers from original sin and +eternal punishment, but satisfaction for actual transgression is +not complete until after the endurance of temporal punishments +and the pains of purgatory. The Church of Rome claims the right +to prescribe the nature and extent of such punishments, and +having devised a complicated system of indulgences, penances, and +masses, professes to hold the Keys of Heaven and to possess +authority to regulate penalties and obtain pardon for the living +and the dead. Such claims are unfounded and false. God alone can +forgive sin, and He recognises only two classes—the +righteous and the wicked—here and hereafter; and only two +everlasting dwelling-places—heaven and hell. The Romanist +doctrine has no authority in Scripture, but is of heathen origin, +being derived from the Egyptians through the Greeks and Romans, +and having been current throughout the Roman Empire. Its effect +has been the aggrandisement and enrichment of the papal +priesthood and the subjection of the people. It contradicts the +Word of God, which declares that there is no condemnation to the +believer in Christ Jesus; that he hath eternal life; that for him +to depart is to be with Christ, to enjoy unalloyed, unending +blessedness. Protestants, therefore, hold that "the souls of +believers are at their death made perfect in holiness, and do +immediately pass into glory."<a name="FNanchor124"></a><a href= +"#Footnote_124"><sup>[124]</sup></a></p> +<p>Between those who hold the doctrine of purgatory and believers +in universal restoration, there is not a little in common. +Universalists reject the Atonement, and say that God always +punishes men for their sins. The wicked must expect to suffer in +the next world, but the mercy of God will follow them, the +punishment endured will in time effect deliverance, and the +result will finally be the restoration of all to purity and +happiness. They thus maintain with regard to all, what Romanists +hold respecting those who pass to purgatory, and both are to be +answered in the same way. We cannot make satisfaction, and we +need not, for Jesus has borne "our sins in his own body on the +tree."<a name="FNanchor125"></a><a href= +"#Footnote_125"><sup>[125]</sup></a> By this "one offering he +hath perfected for ever them that are sanctified"; so that "there +remaineth no more sacrifice for sins, but a certain fearful +looking for of judgment and fiery indignation, which shall devour +the adversaries."<a name="FNanchor126"></a><a href= +"#Footnote_126"><sup>[126]</sup></a></p> +<p>This clause has place in the Creed as a protest against the +heresy of Apollinaris, a Bishop of Laodicea, who taught that +Christ did not assume a human soul when He became incarnate. He +thus denied the perfect manhood of Christ, and in support of His +doctrine appealed to the fact that the Scripture says,<a name= +"FNanchor127"></a><a href="#Footnote_127"><sup>[127]</sup></a> +"The Word (in Greek, Logos) was made flesh," "God was manifest in +the flesh," while it is never said that He was made spirit. He +sought to establish a connection between the Divine Logos and +human flesh of such a kind that all the attributes of God passed +into the human nature and all the human attributes into the +Divine, while both together merged in one nature in Christ, who, +being neither man nor God, but a mixture of God and man, held a +middle place. His heresy found many supporters, though it was +promptly met by Gregory Nazianzen, who showed that the term +"flesh" is used in Scripture to denote the whole human nature, +and that when Christ became incarnate He took upon Him the +complete nature of humanity, untainted by sin. Only thus could He +be qualified to become man's Saviour, for only a perfect man can +be a full and complete Redeemer. Man's spirit, his most noble +element, stands in need of redemption as well as his body, for +all its faculties are corrupted by sin.</p> +<p>In affirming that Jesus descended into hell, this clause of +the Creed declares that He possessed the complete nature of +humanity; that His true body died, and that His reasonable soul +departed to Hades.</p> +<br> + +<p>SECTION 2.—THE THIRD DAY HE ROSE AGAIN FROM THE DEAD<a +name="FNanchor128"></a><a href= +"#Footnote_128"><sup>[128]</sup></a></p> +<br> + +<p>On the morning of the first day of the week, thenceforth +hallowed as the Lord's Day—the Christian Sabbath—the +soul of Jesus left Hades, and once more and for ever entered the +body, and formed with it the perfected humanity of the "Word made +flesh." The resurrection of Jesus is a well-attested fact of +history. The close-sealed, sentinelled sepulchre, the broken +seal, the stone rolled away, the trembling guard, the empty tomb, +and the many appearances of Jesus to the women, the disciples, +the brethren, and last of all to Saul of Tarsus, prove that He +had risen.<a name="FNanchor129"></a><a href= +"#Footnote_129"><sup>[129]</sup></a></p> +<p>The Resurrection was a fulfilment of Old Testament prophecy. +Peter thus interprets Psalm xvi. 10, "For thou wilt not leave my +soul in hell; neither wilt thou suffer thine Holy One to see +corruption," affirming that David in that Psalm speaks of the +Resurrection of Christ.<a name="FNanchor130"></a><a href= +"#Footnote_130"><sup>[130]</sup></a> Jesus Himself often +foretold, both figuratively and directly, His own resurrection, +as when He spoke of the coming destruction of the Temple, and +connected it with the death and resurrection of His body;<a name= +"FNanchor131"></a><a href="#Footnote_131"><sup>[131]</sup></a> or +when He told the disciples that in a little while they should not +see Him, and again in a little while they should see Him.<a name= +"FNanchor132"></a><a href="#Footnote_132"><sup>[132]</sup></a> +The place which this doctrine holds in the Christian faith is +shown by the numerous references to it in the Epistles.</p> +<p>The Apostles had not grasped the statements of Christ in such +a way as to lead them to look with confidence for His return, or +to gather hope of His resurrection. On the contrary, they did not +expect His resurrection, and, when they heard of it, they could +not believe it to be real.<a name="FNanchor133"></a><a href= +"#Footnote_133"><sup>[133]</sup></a> Yet, convinced by the +evidence of their own senses, they came to hold it fast as the +fact that crowned all their hopes in life and death. Although the +preaching of "Jesus and the Resurrection" exposed them to +persecution and martyrdom, they nevertheless continued to +proclaim a risen Lord. "If Christ is not risen," says Paul, "then +is our preaching vain, and your faith is also vain,"<a name= +"FNanchor134"></a><a href="#Footnote_134"><sup>[134]</sup></a> +and he goes on to admit that if the Resurrection had not taken +place, he was altogether mistaken in the view of God's character +set forth in his preaching and epistles. Peter makes a similar +statement: "We are begotten again unto a lively hope by the +resurrection of Jesus Christ."<a name="FNanchor135"></a><a href= +"#Footnote_135"><sup>[135]</sup></a> It is His victory over death +that confirms the truth of His claims. He is proved to be the Son +of God by His resurrection from the dead.<a name= +"FNanchor136"></a><a href="#Footnote_136"><sup>[136]</sup></a> So +important a fact was it regarded in connection with their work, +that when they met to select a successor to Judas in the +apostolic college, it was held to be essential that no one should +be appointed who was not able to testify that he had seen the +risen Lord.<a name="FNanchor137"></a><a href= +"#Footnote_137"><sup>[137]</sup></a> Paul regarded this doctrine +as so necessary, that he made it the basis of faith and +salvation: "If thou shalt confess with thy mouth the Lord Jesus, +and shalt believe in thine heart that God hath raised him from +the dead, thou shalt be saved."<a name="FNanchor138"></a><a href= +"#Footnote_138"><sup>[138]</sup></a></p> +<p>The life of Paul is an unanswerable argument for the truth of +the Resurrection. Not only did he preach this as the central +doctrine of Christianity; he maintained it at the cost of all +that, before his conversion, he had held dear. He was not a man +to give his faith to such a doctrine without overwhelming +evidence of its truth. As Saul of Tarsus he had been in the +fullest confidence of the Jewish rulers, and knew all that they +could urge against the reality of the Resurrection, but their +arguments had no weight with one who had seen the risen Lord on +the way to Damascus.</p> +<p>The importance of the Resurrection of Christ as an argument +for the Divine origin of Christianity is recognised alike by +those who receive and by those who reject it. Negative criticism +has assailed the doctrine and has devised ingenious theories to +explain on natural grounds the testimony on which it is received. +The diversity of such explanations goes far to refute them, and +their utter failure to account for the marvellous effects which +the appearances of the risen Jesus produced on the witnesses, or +for the place which the doctrine held in their teaching, has +tended rather to establish than to discredit the reality of the +Resurrection.</p> +<p>Various sceptical theories, to which much importance was +attached for a time, are now almost forgotten. The Mythical +theory fails to account for the immediate effect produced by +belief in the Resurrection. Myths require time for their growth +and development, but the disciples of Jesus set the Resurrection +in the forefront from the very first. On the day of Pentecost +Peter sounded the keynote of Apostolic preaching when he +declared, "This Jesus hath God raised up, whereof we all are +witnesses." And so from this time forward, "with great power gave +the Apostles witness of the resurrection of the Lord Jesus." The +historical fact not only rests upon the most irresistible +evidence; it is the very corner-stone of the whole fabric of +Gospel teaching.</p> +<p>Another view of the testimony for the Resurrection has found +advocates who claim that it explains, without having recourse to +supernaturalism, the belief of the disciples and others in the +doctrine. With some minor differences of detail, they agree in +attributing the persistency of those who said that they had seen +Jesus alive, to the impression produced on them by His wonderful +personality. This, they hold, was so strong that the effect +continued after His death, and the disciples saw visions of Him +so vivid that they believed them to be real appearances. He had +filled so much of their lives while He was with them, that they +were unable to realise His departure, and retained His image in +their hearts continually. Exalted and excited feeling projected +His figure so that they saw Him apparently restored to life.</p> +<p>A theory such as this will not stand, in the face of the +evidence for the Resurrection. It was no subjective impression, +but the Saviour Himself, that brought conviction to the minds of +the numerous witnesses. It was no apparition, it was a body that +they saw and handled and tested and proved to be of flesh and +blood. They heard their Master speak, and saw Him eat; and at +frequent intervals for forty days He showed Himself to them. +Sometimes He was seen by one, sometimes by many; and before His +ascension He charged them to carry on the work He had committed +to them: to feed His sheep, to feed His lambs, to go into all the +world and preach the Gospel to every creature. "Him," said Peter, +"God raised up on the third day, and showed him openly; not to +all the people, but unto witnesses chosen before of God, even to +us, who did eat and drink with him after he rose from the +dead."<a name="FNanchor139"></a><a href= +"#Footnote_139"><sup>[139]</sup></a></p> +<p>What they saw was the true body of their Lord, the same that +had been crucified, dead, and buried, but a marvellous change had +passed over it. It was now possessed of spiritual qualities, +suddenly appearing, suddenly vanishing; now felt to be made of +flesh and bones, and now passing through closed doors, or walking +upon water. It was no longer subject to natural law as it had +been before the Resurrection; and when the disciples beheld the +Lord, they had not only proof of His continued existence, of His +being God as well as man, and of God's seal having been set upon +His atoning work,—they had also an intimation of what life +hereafter will be for His followers, who shall be like Him, for +they shall see Him as He is.</p> +<p>How full and widespread was the belief in the Resurrection of +Jesus in the hearts of those who were its witnesses, is apparent +not only from the fact that the great theme of their preaching +was "Jesus and the resurrection," but is also evident from the +importance they attached to the Lord's Day and the Lord's Supper. +These institutions have a direct connection with the +Resurrection, the former having been substituted for the Jewish +Sabbath expressly on the ground that on that day the Lord rose; +the latter, while it commemorates His death, sets forth also His +resurrection life.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_6"></a> +<h2><a href="#ARTICLE_6_2">ARTICLE 6</a></h2> +<br> + <i>He ascended into heaven, and sitteth on the right hand of<br> +<span style="margin-left: 2em;">God the Father +Almighty</span></i><br> +<br> + +<p>Forty days after His resurrection Jesus charged the Apostles, +in the last words He is known to have spoken on earth, to testify +of Him throughout the world, and assured them that they should +receive power through the descent of the Holy Spirit. This +last-recorded utterance called His Church to missionary +enterprise: "Ye shall be witnesses unto me both in Jerusalem, and +in all Judaea, and in Samaria, and unto the uttermost part of the +earth."<a name="FNanchor140"></a><a href= +"#Footnote_140"><sup>[140]</sup></a> It is when believers in +Christ are faithful in the performance of this duty that +fulfilment of the promise may be confidently looked for, "Lo, I +am with you alway, even unto the end of the world."<a name= +"FNanchor141"></a><a href= +"#Footnote_141"><sup>[141]</sup></a></p> +<p>We are told that, when Jesus had spoken these things, "He led +them out as far as to Bethany, and he lifted up his hands, and +blessed them. And it came to pass, while he blessed them, he was +parted from them, and carried up into heaven."<a name= +"FNanchor142"></a><a href= +"#Footnote_142"><sup>[142]</sup></a></p> +<p>Ascension is the completion of Resurrection. "If he were on +earth," says the author of the Epistle to the Hebrews, "he should +not be a priest."<a name="FNanchor143"></a><a href= +"#Footnote_143"><sup>[143]</sup></a> No part of His work would +have corresponded to that of the high priest, who, when he had +offered up sacrifice, passed into the holy place with the blood +of the victim, and laid it upon the altar. The act thus +foreshadowed in the type was accomplished when our great High +Priest passed into the heavens, and "entered not into the holy +places made with hands, which are the figure of the true; but +into heaven itself, now to appear in the presence of God for +us."<a name="FNanchor144"></a><a href= +"#Footnote_144"><sup>[144]</sup></a></p> +<p>The Ascension took place in open day and in the sight of the +Apostles. "While they beheld, he was taken up."<a name= +"FNanchor145"></a><a href="#Footnote_145"><sup>[145]</sup></a> +That they might be witnesses of the fact, it was necessary that +they should see Him go up from earth. Unlike the Ascension, the +Resurrection of Christ took place unseen by mortal eye. +Eye-witnesses of His rising from the dead were not needed. The +fact that they had seen Jesus after He rose qualified them to be +witnesses of His Resurrection, but it was only because they had +seen Him taken up that they could bear personal testimony to His +Ascension.</p> +<p>Thus our Lord "ascended into heaven, and sitteth on the right +hand of God the Father Almighty." This Article expresses the +honour and dignity of His Person and character. To sit on the +right hand is an honour reserved for the most favoured.<a name= +"FNanchor146"></a><a href="#Footnote_146"><sup>[146]</sup></a> +When the Scriptures speak of the right hand of God, it is meant +that, as the right hand among men is the place of honour, power, +and happiness, so to sit on the right hand of God is to obtain +the place of highest glory, power, and satisfaction.</p> +<p>At God's right hand our Lord entered into everlasting and +perfect glory and dominion. Being one with the Father, all that +is the Father's is His. He is exalted a Prince and a Saviour, +having an eternal life and all the fulness of the Godhead +dwelling in Him bodily. The Father Himself gave Him the place at +His right hand, having highly exalted Him and given Him a name +which is above every name. None can dethrone Him or successfully +plot against His kingdom. No weapon, carnal or spiritual, can +ever prevail against Him. It is this that gives to Christianity +its stability and power, for Christianity is Christ Himself +sitting at the right hand of God. The ascended Christ exercises +absolute authority and unlimited dominion. The Father on whose +right hand the Son sits is, in this clause, as in that which +stands at the beginning of the Creed, termed the "Father +Almighty." Though the distinction is not apparent in the English +version of the Creed, "Almighty" in the original Greek is in +these clauses expressed by two different words. In the earlier +clause, the word so rendered signifies God's supreme, universal +dominion, while here the word employed denotes the fact that His +power and operation are always efficacious and irresistible, and +that all things are under His absolute control. This word +"Almighty" warrants the belief which the clause declares, that +the Son, sitting on the right hand of the Father, possesses +absolute and universal power, and that in executing His office as +Mediator none can resist or oppose Him.</p> +<p>The word "sitteth" is expressive not so much of the attitude +as of the settled and continuous character of Christ's +exaltation. At God's right hand in heaven He executes the offices +of Prophet, Priest, and King, as He did on earth. The prophet, as +teacher of the revealed truth, held office in Old Testament +times; and when Jesus entered on His public ministry, it was as a +Divinely-accredited teacher that He claimed to be received. He +brought out of His treasury things new and old, and exhorted men +to hear, believe, and obey Him. By His words and His life, He +made known the will of God for man's salvation; and when He was +lifted up upon the cross, it was to the end that, by the +sacrifice He offered and the truth He taught, He might draw all +men unto Him. He brought life and immortality to light, and since +His departure He has not ceased to be the Teacher and the Guide +of all who receive Him. His word abides with us, and His first +gift to the Church after He rose was the Holy Ghost, who came to +lead men to all truth. When the Lord ascended on high He received +gifts for men, "and he gave some, apostles; and some, prophets; +and some, evangelists; and some, pastors and teachers; for the +perfecting of the saints, for the work of the ministry, for the +edifying of the body of Christ."<a name="FNanchor147"></a><a +href="#Footnote_147"><sup>[147]</sup></a> It is in Him that all +Christian teaching originates, and through His Spirit that it +takes hold of men's hearts. Our Lord does not indeed now appear +in visible form, speaking face to face with men as He did in +Palestine, but He speaks in and through every believer who in His +name seeks to win souls for His Kingdom. Paul recognised this +when he wrote to the Corinthians, "Now then we are ambassadors +for Christ, as though God did beseech you by us: we pray you in +Christ's stead, be ye reconciled to God."<a name= +"FNanchor148"></a><a href= +"#Footnote_148"><sup>[148]</sup></a></p> +<p>In His exaltation, Christ executes the office of a Priest. The +functions of the Jewish high priest were not limited to the +offering of sacrifice. When he had made an end of offering, he +carried the blood of the victim into the Holy Place and made +intercession for the sins of the congregation. As the mediator +between God and His people, he thus foreshadowed the work of Him +who is a "priest for ever, after the order of +Melchizedek,"—succeeding none, and being succeeded by none, +in His priestly office. As the high priest's work was partly +without and partly within the Holy Place, so Christ's priestly +work is twofold, consisting of His satisfaction for sin upon +earth and His intercession in heaven. "Christ our Passover is +sacrificed for us." He was once offered to bear the sins of many, +thereby satisfying Divine justice and reconciling men to God. +After having as our great High Priest offered the sacrifice of +Himself, He passed into the heavens. There He makes continual +intercession for us.</p> +<p>At the right hand of God He exercises kingly prerogatives +also. He was anointed to the royal office at His baptism, when +the Holy Ghost descended on Him.<a name="FNanchor149"></a><a +href="#Footnote_149"><sup>[149]</sup></a> When by death He +overcame him who had the power of death; when He rose from the +grave and announced to His disciples that all power was given Him +in heaven and earth, He asserted His kingly office; and when God, +having raised Him from the dead, set Him at His own right hand in +heavenly places, far above all principalities, and powers, and +might, and dominion, and every name that is named, not only in +this world, but also in that which is to come, all things were +put under His feet, He was given to be Head over all things to +the church,<a name="FNanchor150"></a><a href= +"#Footnote_150"><sup>[150]</sup></a> and received dominion and +glory and a kingdom. He must reign until all His enemies are +under His feet. "To which of the angels said he at any time, Sit +on my right hand, until I make thine enemies thy footstool?"<a +name="FNanchor151"></a><a href= +"#Footnote_151"><sup>[151]</sup></a></p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_7"></a> +<h2><a href="#ARTICLE_7_2">ARTICLE 7</a></h2> +<p><i>From thence He shall come to judge the quick and the +dead</i></p> +<br> + +<p>This clause of the Creed points to the future. As those who +saw Jesus ascend stood gazing up, two heavenly messengers in +white apparel appeared and said to them, "This same Jesus, which +is taken up from you into heaven, shall so come in like manner as +ye have seen him go into heaven."<a name="FNanchor152"></a><a +href="#Footnote_152"><sup>[152]</sup></a> Jesus Himself often +warned the disciples that the time was at hand when He should +leave them and return to His Father, but that His departure was +not to be final, for He would come again to gather all nations +before Him, and to judge the quick and the dead. He comforted +them by the statement that His going away was expedient for them. +"I go to prepare a place for you." "I will come again, and +receive you unto myself."<a name="FNanchor153"></a><a href= +"#Footnote_153"><sup>[153]</sup></a> But the return was not to be +only for the reception of the faithful into His kingdom and +glory, but for judgment upon all mankind. "The Son of man shall +come in the glory of his Father with his angels; and then shall +he reward every man according to his works."<a name= +"FNanchor154"></a><a href="#Footnote_154"><sup>[154]</sup></a> +"Behold, he cometh with clouds; and every eye shall see him, and +they also which pierced him: and all kindreds of the earth shall +wail because of him."<a name="FNanchor155"></a><a href= +"#Footnote_155"><sup>[155]</sup></a></p> +<p>The time of Christ's return to judgment has not been revealed. +"Of that day and hour knoweth no man, no, not the angels of +heaven, but my Father only."<a name="FNanchor156"></a><a href= +"#Footnote_156"><sup>[156]</sup></a> The first Christians looked +for it with joyous expectation, believing that their Lord and +Master would speedily appear and redress their wrongs. Cruelly +persecuted by Jew and Gentile, it is no wonder that Apostles and +other believers associated the second advent with emancipation +and victory, and termed it "That blessed hope, the glorious +appearing of the great God and our Saviour Jesus Christ."<a name= +"FNanchor157"></a><a href="#Footnote_157"><sup>[157]</sup></a> +Under the influence of false teachers, this expectation gave rise +to unhealthy excitement and consequent disorder in the Church. In +his second Epistle to the Thessalonians Paul set himself +earnestly to counteract their teaching. He indignantly repudiated +the doctrine attributed to him, apparently in connection with a +forged epistle, and he supplied a test by which the genuineness +of his letters might be proved.</p> +<p>The mistake of the Thessalonians has often been repeated. +Attempts have been made to fix the time of the Lord's second +coming, and the work of predicting goes on busily still. +Enthusiasts and impostors have been more or less successful in +finding credulous followers. Again and again the progress of time +has falsified such predictions, but would-be prophets have not +been discouraged by the blunders of their predecessors.</p> +<p>All men, quick and dead, are to be brought before the +Judgment-seat, the faithful that they may be raised to +everlasting blessedness, and the wicked to be dismissed to +everlasting punishment. Paul describes the events of the great +day of Christ's appearing as it will affect the saints. "The Lord +himself shall descend from heaven with a shout, with the voice of +the archangel, and with the trump of God: and the dead in Christ +shall rise first: then we which are alive and remain shall be +caught up together with them in the clouds, to meet the Lord in +the air."<a name="FNanchor158"></a><a href= +"#Footnote_158"><sup>[158]</sup></a> He gives a similar +description to the Corinthians: "We shall not all sleep, but we +shall all be changed, in a moment, in the twinkling of an eye, at +the last trump: for the trumpet shall sound, and the dead shall +be raised incorruptible, and we shall be changed."<a name= +"FNanchor159"></a><a href="#Footnote_159"><sup>[159]</sup></a> +"He commanded us to testify," says Peter, "that it is he which +was ordained of God to be the Judge of quick and dead."<a name= +"FNanchor160"></a><a href="#Footnote_160"><sup>[160]</sup></a> +And Paul writes to Timothy that "the Lord Jesus Christ shall +judge the quick and the dead at his appearing."<a name= +"FNanchor161"></a><a href= +"#Footnote_161"><sup>[161]</sup></a></p> +<p>The most awful descriptions of the Judgment, as it will affect +the wicked, are given by the Lord Jesus Himself. In Matthew xxv. +we have a series of images, in which the terrors of the "great +day of the Lord" are set forth. The virgins that go out to meet +the Bridegroom, the servants with their talents, the Judge +dividing all brought before Him as a shepherd divideth the sheep +from the goats, are warnings of the certainty and severity of +judgment, and of the doom reserved for the ungodly.</p> +<p>"The Father judgeth no man, but hath committed all judgment +unto the Son."<a name="FNanchor162"></a><a href= +"#Footnote_162"><sup>[162]</sup></a> As God, He has all things +naked and open before Him. As man, He became subject to human +conditions, and was in all points tempted as we are, yet without +sin. Our Judge knows our frame, our temptations, our weakness, +our difficulties; and in the Judgment, as in His life on earth, +He will not break the bruised reed, or apply to men's conduct a +harsher measure than they have merited. Judgment will begin at +the house of God, and sentence on the ungodly will be severe in +proportion to knowledge, privilege, and opportunity. Men will be +judged by their works, and in this doctrine of Scripture there is +no opposition to that of justification by faith. Men cannot be +justified by their own works, but if Christ be in them and the +Spirit of God dwell in their hearts, then, being dead to sin, +they follow holiness. The distinction between the children of God +and the children of the devil is this, that the former class +bring forth the fruits of righteousness, and the latter the +fruits of sin. "A good man out of the good treasure of the heart +bringeth forth good things: and an evil man out of the evil +treasure bringeth forth evil things."<a name="FNanchor163"></a><a +href="#Footnote_163"><sup>[163]</sup></a> In the Judgment the +works of every man shall be brought to light, whether they be +good or evil. "There is nothing covered, that shall not be +revealed; and hid, that shall not be known."<a name= +"FNanchor164"></a><a href="#Footnote_164"><sup>[164]</sup></a> +The just shall be rewarded, not on account of their good works, +but because of the atonement and righteousness of Christ; yet +their works will be the test of their sanctification and the +proof that they are members of Christ and regenerated by His +Spirit.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_8"></a> +<h2><a href="#ARTICLE_8_2">ARTICLE 8</a></h2> +<p><i>I believe in the Holy Ghost</i></p> +<br> + +<p>The eighth article of the Creed declares belief in the third +Divine Person—the Holy Ghost.</p> +<p>The words "I believe," implied in every clause, are here +repeated, to mark the transition from the Second to the Third +Person of the Trinity.</p> +<p>While this doctrine underlies all the teaching of the Old +Testament Scriptures, it was yet in a measure not understood or +realised by the Jews, and as Christ came to make known the +Father, so to Him we owe also the full revelation of the Holy +Spirit. Prophets and Psalmists had glimpses of the doctrine, but +they lived in the twilight, and saw through a glass darkly many +truths now clearly made known.</p> +<p>While we speak freely of spiritual life, our conception of it +is so vague that we are apt to overlook, or to regard lightly, +the work of the Holy Spirit in redemption. The disciples of John, +whom Paul met at Ephesus, believed in Jesus and had been +baptized, and yet they told the Apostle that they had not so much +as heard whether there was any Holy Ghost.<a name= +"FNanchor165"></a><a href="#Footnote_165"><sup>[165]</sup></a> +John tells us that even while Jesus was on earth the Holy Ghost +was not yet given, because that Jesus was not yet glorified.<a +name="FNanchor166"></a><a href= +"#Footnote_166"><sup>[166]</sup></a></p> +<p>That the Holy Ghost is a Person, and not, as some hold, a mere +energy or influence proceeding from the Father, or from the +Father and the Son, is apparent from the passages of Scripture +which refer to Him. An energy has no existence independent of the +agent, but this can not be maintained with reference to the Holy +Ghost. He is associated as a Person with Persons. In the +baptismal formula and in the apostolic benediction the Holy +Spirit is spoken of in the same terms as the Father and the Son, +and is therefore a Person as they are Persons. He is said to +possess will and understanding. He is said to teach, to testify, +to intercede, to search all things, to bestow and distribute +spiritual gifts according to His will.</p> +<p>The Holy Ghost addresses the Father, and is therefore not the +Father. He intercedes with the Father, and so is not a mere +energy of the Father. Jesus promised to send the Spirit from the +Father, but the Father could not be sent from or by Himself. It +is said that the Spirit when He came would not speak of +Himself—a statement that cannot apply to the Father; and +while Christ promised to send the Spirit, He did not promise to +send the Father.</p> +<p>The Holy Ghost is not the Son, for the Son says He will send +Him. He is "another Comforter," who speaks and acts as a person. +The Holy Ghost said, "Separate me Barnabas and Saul for the work +where-unto I have called them."<a name="FNanchor167"></a><a href= +"#Footnote_167"><sup>[167]</sup></a></p> +<p>The arguments for the distinct personality of the Holy Ghost +prove also that He is God. The baptismal formula and the +apostolic benediction assume His Divinity. The words of Christ +with reference to the sin against the Holy Ghost imply that He is +God, and Peter affirms this doctrine when, having accused Ananias +of lying to the Holy Ghost, he adds, "Thou hast not lied unto +men, but unto God."<a name="FNanchor168"></a><a href= +"#Footnote_168"><sup>[168]</sup></a> Paul also asserts it when, +in arguing against sins of the flesh, he affirms that the body is +the temple of the Holy Ghost, and also declares of it that the +temple of GOD is holy. Divine properties are ascribed to the Holy +Spirit. Thus <i>Omnipotence</i> is attributed to Him—"The +Spirit shall quicken your mortal bodies",<a name= +"FNanchor169"></a><a href="#Footnote_169"><sup>[169]</sup></a> +<i>Omniscience</i>—"The Spirit searcheth all things",<a +name="FNanchor170"></a><a href= +"#Footnote_170"><sup>[170]</sup></a> +<i>Omnipresence</i>—"Whither shall I go from thy Spirit?"<a +name="FNanchor171"></a><a href= +"#Footnote_171"><sup>[171]</sup></a> Divinity is attributed to +the third Person in the statement that "holy men of God spake as +they were moved by the Holy Ghost,"<a name="FNanchor172"></a><a +href="#Footnote_172"><sup>[172]</sup></a> taken in connection +with the other statement, "all Scripture is given by inspiration +of God."<a name="FNanchor173"></a><a href= +"#Footnote_173"><sup>[173]</sup></a></p> +<p>Jesus was conceived by the Holy Ghost, and, because of this, +though born of a woman, He was in His human nature the Son of +God. "The Holy Ghost shall come upon thee ... therefore also that +holy thing which shall be born of thee shall be called the Son of +God."<a name="FNanchor174"></a><a href= +"#Footnote_174"><sup>[174]</sup></a> Each of the three Persons +has part in the work of redemption. The Father gave the Son, and +accepted Him as man's Sinbearer and Sacrifice; the Son gave +Himself, and assumed human nature that He might suffer and die in +the room and stead of sinners, and the Holy Ghost applies to men +the work of redeeming love, taking of the things of Christ and +making them known,<a name="FNanchor175"></a><a href= +"#Footnote_175"><sup>[175]</sup></a> till they produce +repentance, faith, and salvation. The Father's gift of the Son +and the Son's sacrifice of Himself are of the past; the work of +the Holy Spirit has gone on day by day, ever since the risen and +glorified Redeemer sent Him to make His people ready for the +place which He is preparing for them. It is through Him that we +understand the Scriptures, and receive power to fear God and keep +His commandments. He comes to human hearts, and when He enters He +banishes discord and bestows happiness and peace. Then with the +heart man believeth unto righteousness, and the fruits of the +Spirit are manifested in his life. The love of the Father and the +redemption secured by the Son's Incarnation and Passion fail to +affect us if we have not our share in the Spirit's +sanctification. There is a sense in which the Holy Ghost comes +nearer to us, if we may so speak, than the other Persons of the +Godhead. If we are true believers, the Holy Ghost is enthroned in +our hearts. "He dwelleth with you, and shall be in you."<a name= +"FNanchor176"></a><a href="#Footnote_176"><sup>[176]</sup></a> +Our bodies become the temples of the Holy Ghost.<a name= +"FNanchor177"></a><a href="#Footnote_177"><sup>[177]</sup></a> It +is through Him that the Father and the Son come and make their +abode in the faithful.<a name="FNanchor178"></a><a href= +"#Footnote_178"><sup>[178]</sup></a> We are made "an habitation +of God through the Spirit."<a name="FNanchor179"></a><a href= +"#Footnote_179"><sup>[179]</sup></a> "If any man have not the +Spirit of Christ, he is none of his."<a name="FNanchor180"></a><a +href="#Footnote_180"><sup>[180]</sup></a> When we consider the +work He carries on in convicting men of sin, of righteousness, +and of judgment, and in converting, guiding, and comforting those +whom He influences, we can understand that it was expedient for +us that Christ should go away, in order that the Comforter might +come.<a name="FNanchor181"></a><a href= +"#Footnote_181"><sup>[181]</sup></a> If we are receiving and +resting on Jesus as our Saviour, then His Spirit is within us as +the earnest of our inheritance.<a name="FNanchor182"></a><a href= +"#Footnote_182"><sup>[182]</sup></a> His presence imparts power +such as no spiritual enemy can resist. How different were the +Apostles before and after they had received the gift of the +Spirit! One of them who, before, denied Christ when challenged by +a maid, afterwards proclaimed boldly in the presence of the +hostile Jewish council, "We ought to obey God rather than men."<a +name="FNanchor183"></a><a href= +"#Footnote_183"><sup>[183]</sup></a> Those who, when He was +apprehended, had forsaken Him and fled, gathered courage to brave +kings and rulers as they preached salvation through Him. The +disciples, who, in accordance with Christ's injunction, awaited +the descent of the Spirit, were on the day of Pentecost clothed +with power before which bigotry and selfishness passed into faith +and charity and self-surrender; and there was won on that day for +the Church a triumph such as the might of God alone could have +secured—a triumph which the ministry of the Spirit, +whenever it is recognised and accepted, is always powerful to +repeat and to surpass.</p> +<p>All good comes to man through the Spirit. Every inspiration of +every individual is from Him, the Lord and Giver of light, and +life, and understanding. Every good thought that rises within us, +every unselfish motive that stimulates us, every desire to be +holy, every resolve to do what is right, what is brave, or noble, +or self-sacrificing, comes to man from the Holy Ghost. He is +instructing and directing us not only on special occasions, as +when we read the Bible or meet for worship, but always, if we +will listen for His voice. His personal indwelling in man, as +Counsellor and Guide, is the fulfilment of the promise—"I +will dwell in them, and walk in them." "He will guide you into +all truth" is an assurance of counsel and victory that is ever +receiving fulfilment, and that cannot be broken.<a name= +"FNanchor184"></a><a href= +"#Footnote_184"><sup>[184]</sup></a></p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_9"></a> +<h2><a href="#ARTICLE_9_2">ARTICLE 9</a></h2> +<p><i>The Holy Catholic Church, the Communion of Saints</i></p> +<p>SECTION 1.—THE HOLY CATHOLIC CHURCH</p> +<br> + +<p>In the clause of the Creed which expresses belief in Jesus +Christ, He is called our Lord "And in Jesus Christ our Lord." +That He is their Lord is declared by believers, when they term +the society of which they are members "the Church." This word is +derived from the Greek <i>kurios</i>, Lord, in the adjectival +form <i>kuriakos</i>, of or belonging to the Lord—the +Scottish word "kirk" being therefore a form nearer the original +than the equivalent term <i>Church</i>. The Greek word translated +"church" occurs only three times in the Gospels. In English the +word is used in different senses, all of them, however, pointing +to the Lord Jesus as their source and sanction. By "church," we +sometimes mean a building set apart for Christian worship. The +Jew had his Tabernacle in the Wilderness, his Temple at +Jerusalem, and his Synagogue in the Provinces; the Mohammedan has +his Mosque, and the Brahmin his Pagoda; but the Christian has his +Church, in whose very name his Lord is honoured. Sometimes the +word denotes the Christians of a specified city or +locality—the Church at Ephesus, the Church at Corinth. +Sometimes it is limited to a number of Christians meeting for +worship in a house, as in Romans xvi. 5 and in Philemon.<a name= +"FNanchor185"></a><a href="#Footnote_185"><sup>[185]</sup></a> +Sometimes "Church" denotes a particular denomination of +Christians, as the Presbyterian Church, the Episcopal Church. +Sometimes it expresses the distinctive form which Christianity +assumes in a particular nation—the Church of England, the +Church of Scotland. In the Creed the Holy Catholic Church means +the whole body of believers in the Lord Jesus Christ, all who +anywhere and everywhere are looking to Him for salvation, and are +bringing forth the fruits of holiness to His praise and +glory.</p> +<p>The Lord Jesus Christ did not, during His ministry, set up a +Church as an outward organisation. He was Himself to be the +Church's foundation; but in order to be qualified for this office +it was necessary that He should first lay down His life. The work +of building and extending, in so far as it was to be effected by +human agency, must be undertaken by others after His departure. +He came to fulfil the law, and so He was not sent save to the +lost sheep of the house of Israel. He worshipped, accordingly, in +the Jewish temple and synagogues, observed the sacraments and +festivals of the Old Testament Church, and during His earthly +ministry bade His disciples observe and do whatsoever the men who +sat in Moses' seat commanded. "The faithful saying, worthy of all +acceptation," with which the Christian Church was to be charged +as God's message to the world, was not yet published, for Christ +had still to suffer and enter into His glory, and the Holy Ghost +had yet to be sent by the Father before the standard of the +Church could be set up. While the Church rests on Christ, it is +founded upon His Apostles also, to whom He committed the work for +which He had prepared them, and for which He was still further to +qualify them by bestowing power from on high. The gifts which He +received for men when He ascended were needed to equip them for +the work of founding that Church, which became a possibility only +through His death and resurrection. Applying to them the +redemption purchased by Christ, the Holy Ghost wrought in and +with them, and crowned their labours with success. The Christian +Church was set up on the day of Pentecost, when the Holy Ghost +came down upon a band of believers assembled at Jerusalem waiting +for the promise of the Father. Under His inspiration Peter +preached the first Christian sermon with such power that the same +day there were added unto the Church three thousand souls.</p> +<p>The Church is termed the <i>Holy</i> Catholic Church. When the +epithet "holy" is applied to the Church, it is not meant that all +who profess faith in Jesus Christ and are in connection with the +visible Church, are holy, or that any of them are altogether +holy. Our Lord taught that while in the world His Church would +contain a mixture of good and bad. He likened it to a net in +which good and bad fishes are caught, and to a field in which +wheat and tares grow together. Though all are called to be +saints, "there is not a just man upon earth that doeth good, and +sinneth not."<a name="FNanchor186"></a><a href= +"#Footnote_186"><sup>[186]</sup></a> The sanctification of +believers is the work of the Holy Spirit, effected not by a +momentary act but by degrees, and never perfected in this +life.</p> +<p>Upon all who truly receive the Lord Jesus a change is wrought +by the Holy Spirit of God, which results in holiness. Looking +unto Jesus, they behold as in a glass the glory of the Lord, and +are changed into the same image. The transformation which they +undergo extends to every part of their being. The subject of +sanctification is the whole man. The understanding, will, +conscience, memory, affections are all renewed in their +operations, and the members of the body become instruments of +righteousness unto holiness. As believers are enabled to die unto +sin, they live unto righteousness. Being renewed in the inner man +by the Divine Spirit, they bring forth the fruits of the Spirit. +Their desire is after holiness, for they know that the +restoration of holiness is the end for which Jesus died and for +which the Spirit works. "Christ loved the church, and gave +himself for it; that he might sanctify and cleanse it with the +washing of water by the word, that he might present it to himself +a glorious church, not having spot, or wrinkle, or any such +thing; but that it should be holy and without blemish."<a name= +"FNanchor187"></a><a href="#Footnote_187"><sup>[187]</sup></a> +Now, the Church is marred by many blemishes, but her imperfection +is for a time only. When her period of work and probation is +accomplished she will be purged and perfected, and will be a +church without spot or wrinkle. Meantime she is the Holy Church +because her Head is holy, and because she is called out of the +world and consecrated to the service of God. She is holy because +she is the body of Christ, of whose fulness she receives, and +whose graces she reflects, and because it is through her +teaching, prayers, and institutions that the Holy Spirit usually +works and influences men to follow holiness. The ministry, the +preaching, the sacraments, the laws, and the discipline of the +Church have as their end the turning of men from their sins and +persuading them to follow holiness.</p> +<p>The Christian Church is a <i>Catholic</i> Church. The word +"Catholic" means universal, and implies that, unlike the Jewish +Church, which was narrow and local, requiring admission to +earthly citizenship as the condition of receiving spiritual +privilege, the Church of Christ is coextensive with humanity, and +accessible to all. The Master's charge was that the Gospel should +be preached to every creature. The Church's field is the world, +and her commission sets before her as a duty that she shall go +into all the world bearing the glad tidings of salvation. The +disciples did not at first realise this comprehensiveness of the +new faith. Even after his address on the day of Pentecost, Peter +had not risen above his Jewish prejudices. It was not until after +he beheld in vision the great sheet let down from heaven, and was +forbidden to regard anything which God had cleansed as common or +unclean, that the fulness of the Gospel dispensation was +understood by him, and he discovered to his astonishment that God +is no respecter of persons, but that in every nation he that +feareth Him and worketh righteousness is acceptable to Him.<a +name="FNanchor188"></a><a href= +"#Footnote_188"><sup>[188]</sup></a></p> +<p>The Catholic Church is <i>One</i>. It is <i>the</i> Holy +Catholic Church, one in its origin as the household of God built +upon the foundation of the Apostles and Prophets, Jesus Christ +being the chief corner-stone;<a name="FNanchor189"></a><a href= +"#Footnote_189"><sup>[189]</sup></a> one body, with one hope, one +Lord, one faith, one baptism.<a name="FNanchor190"></a><a href= +"#Footnote_190"><sup>[190]</sup></a> The distinctive marks of the +true Church are allegiance to one Lord, confession of a common +creed, and participation in the same Sacraments.</p> +<p>The unity of the Catholic Church is quite compatible with the +existence of separate organisations that differ in regard to +details of government or worship. There is no outward +organisation which possesses a monopoly of Christian truth and +privilege. While all who "hold the Head" stand fast in one +spirit, they are not all enrolled as members of one +ecclesiastical body, or subject to the authority of one earthly +ruler. Their citizenship is in heaven; not in Rome or in any city +of this world. The claim asserted by the Bishops of Rome to be +infallible representatives of Christ and exclusive possessors of +the keys of the kingdom of heaven, to whom all men owe +allegiance, and whose decrees and discipline cannot be questioned +without sin, has no support in Scripture, which, while it enjoins +unity of spirit, never prescribes uniformity of organisation.</p> +<p>What the Romanist claims for the Pope is virtually claimed for +the Church by some who reject Papal authority. By the Church they +mean one visible body of Christians under the same ecclesiastical +constitution and government, and they maintain that the right to +expound with authority the will of God is vested in this body, +and that private judgment must be subordinated to its decisions. +To constitute the Church they say there must be bishops at its +head, ordained by men whose ecclesiastical orders have come down +from apostolic times in unbroken succession. Without this +apostolical succession, it is affirmed, there can be no Church, +no true ordination, no valid or effectual administration of +sacraments.</p> +<p>Such a definition of the Catholic Church excludes from +participation in the ordinary means of grace the whole body of +Presbyterians, nearly all the Protestant Churches of Europe, and +all who refuse to admit direct transmission of orders from the +Apostles as a primary condition of the Church's existence. +Carried to its logical conclusion, it would exclude even those +who maintain it; for all attempts to trace back a continuous and +complete series of ordinations from modern times to the apostolic +age fail to show an unbroken line. It is therefore not possible +for any bishop or minister in Christendom to be certain that, in +this sense, he is a successor of the Apostles. The Catholic +Church is not exclusively Episcopalian or Presbyterian or +Congregational. It is found in all Christian communities, and +maintains its identity in all. It is said by Paul to be made up +of "them that are sanctified in Christ Jesus, called to be +saints, with all that call upon the name of our Lord Jesus Christ +in every place, their Lord and ours."<a name="FNanchor191"></a><a +href="#Footnote_191"><sup>[191]</sup></a> As it is not the Pope +that admits to, or excludes from, heaven, so it is not the +prerogative of any church to bestow or to withhold salvation. The +right of private judgment, asserted and secured by the Scottish +Reformers, is one which we are not only entitled but bound to +exercise. We must search the Scriptures for ourselves, that in +their light we may prove all things and hold fast that which is +good. A famous saying of Ignatius, who first applied the term +"Catholic" to the Church, supplies the true description of a +living church—"Wherever Jesus Christ is, there is the +Catholic Church."<a name="FNanchor192"></a><a href= +"#Footnote_192"><sup>[192]</sup></a></p> +<br> + +<p>SECTION 2.—THE COMMUNION OF SAINTS</p> +<br> + +<p>This article appears to have first found place in the Creed as +a protest against the tenets of a sect called the Donatists, from +Donatus their leader. He seceded (314 A.D.) from the Christian +Church in North Africa, carrying with him numerous followers, and +set up a new church organisation, claiming for it place and +authority as the only Church of Christ. Circumstances put powers +of excommunication and persecution at his disposal, which he +directed against those who refused to become his followers.</p> +<p>Augustine was for a time a Donatist, but his truth-loving +spirit soon discovered the real character of Donatus, and then he +became his active and uncompromising opponent. It was probably as +a protest against the arrogance of the Donatists, and in +deference to Augustine's wish, that the clause was inserted. In +this profession it is declared that the Holy Catholic Church is +one not in virtue of outward forms, or even through perfect +agreement among its members upon all details of doctrine, but +because of the holiness of those who compose it. It refuses to +excommunicate any who hold fast the form of sound words, and who +adhere to one Lord, one faith, one baptism, one God and Father of +all. It is a brotherhood of which all who have the spirit of +Christ are members. Differences in colour, or country, or rank do +not suffice to separate those who are "the body of Christ and +members in particular." The spirit of Christian fellowship that +marks the saints finds fitting expression in the noble words of +Augustine, "In things essential, unity; in things doubtful, +liberty; in all things, charity."</p> +<p>The primary meaning of the word "saint" is a person +consecrated or set apart. In this sense all baptized persons who +are professing members of the Church of Christ are saints. In the +New Testament the whole body of professing Christians resident in +a city or district are called saints, although some among them +may have been unworthy; just as in the Old Testament the prophets +even in degenerate times termed the people of Israel an "holy +nation," that is, a nation separated from the rest of the world +and consecrated to God's service. Thus we read that Peter visited +the saints which dwelt at Lydda.<a name="FNanchor193"></a><a +href="#Footnote_193"><sup>[193]</sup></a> Paul speaks of a +collection for the poor saints at Jerusalem, and writes letters +to all the saints in Achaia,<a name="FNanchor194"></a><a href= +"#Footnote_194"><sup>[194]</sup></a> to all the saints in Christ +Jesus at Philippi, and to the saints at Ephesus; and Jude speaks +of the faith once delivered to the saints. In these passages the +title is applied to all who were in outward fellowship with the +Christian Church.</p> +<p>The term "saint" is used also in a more restricted sense. As +they were not all Israel who were of Israel, and as not every one +that saith "Lord, Lord" shall enter into the kingdom of heaven, +so all who are enrolled as members of the Christian Church do not +lead saintly lives, and those only are truly saints who are +striving to live godly in Christ Jesus, and to be holy, even as +He who hath called them is holy. This clause of the Creed +expresses the doctrine that Christians ought to have fellowship +one with another, and that there ought to be harmonious relations +and stimulating communion between their several churches and +congregations—such fellowship and communion as may lead the +world to believe that they are one in Christ, and that, though +compelled by circumstances to assemble in different places and to +form separate societies, they are, nevertheless, all members of +one body, of which Jesus Christ is the Head; all stones in one +building, of which He is the chief Corner-stone; all branches in +one true vine, of which He is the Stem; and all animated and +directed by the same Spirit. Thus regarded, the clause is a +protest against the exclusiveness which often marks Christian +churches, and is a recognition of the spirit of charity.</p> +<p>The extent of this Communion of the Saints is not revealed. +Much of it is spiritual, and is therefore invisible to us. God +alone marks in full measure the fellowship of the churches, and +is acquainted with the character and conduct of all their +members. He knew the seven thousand in Israel who had never bowed +the knee to Baal, and the real, though unrecognised, communion +they had with one another in their common fidelity and prayer to +Him; but Elijah did not know how much true fellowship he had, +when he denounced the idolatries of Jezebel and pleaded with God +for Israel. The ignorance of the prophet, who thought he was the +only faithful Israelite, has its counterpart in our own times. +God knows, but we do not know, how many faithful saints there are +in the world who are in fellowship with one another because they +are in fellowship with Him. We are excluded by many barriers from +the knowledge of our brethren and sisters in Christ Jesus. +Natural and moral difficulties stand in the way, hindering this +knowledge; differences in language, in environment, in habits and +modes of thought, and other limitations, disable us for truly +gauging the character of those with whom we are brought into +close contact. Communion is nevertheless real and true. The +members of the Church of the living God, however they may be +scattered and divided, have communion and fellowship with the +Father, the Son, and the Holy Ghost; and being in fellowship with +God, they are of one mind, and are knit together by common faith +and mutual sympathy. They are all one with the same Head, and +they have all one hope of their calling.</p> +<p>Our Lord brought life and immortality to light, and taught men +that between the Church militant and the Church triumphant there +is indissoluble fellowship. Those who followed holiness in this +life are saints still in the life to which they have passed. In +the Epistle to the Hebrews, believers are told that they "are +come to the general assembly and church of the firstborn, which +are written in heaven ... and to the spirits of just men made +perfect."<a name="FNanchor195"></a><a href= +"#Footnote_195"><sup>[195]</sup></a></p> +<p>While the clause was probably inserted at first to vindicate +the doctrine of communion of saints in this life, it has long +been regarded as extending to a communion subsisting between the +spirits of just men made perfect and followers of the Lord Jesus +Christ who are still on earth. The passage last quoted justifies +the inference that death does not suspend the fellowship which +believers in Jesus Christ have with Him, their common Lord. Death +separates the soul from the body, but it does not cut off the +dead from communion with the Father or the Son. He who is the God +of Abraham, of Isaac, and of Jacob is the God not of the dead, +but of the living. Of the whole family of the saints, some are in +heaven and some on earth, and, between those who are there and +those who are here, there is communion. Since the heavenly Church +received Abel as its first member, there has been unceasing +fellowship between militant and glorified saints. Those who are +here are shut out by the tabernacle of the body from personal +intercourse with the souls of the departed, but are yet in a +fellowship with them that is very real and precious. The holy +dead act upon the living, and, it may be, are reacted upon in +ways we do not understand. Of Abel we are told that "being dead, +he yet speaketh."<a name="FNanchor196"></a><a href= +"#Footnote_196"><sup>[196]</sup></a> Those whom death has taken +do not cease to exert an influence on the lives of friends left +behind. Their example, their good deeds, their writings, the +undying consequences of what they did while on earth affect us. +The veil which death interposes between us and them hinders us +from witnessing their spirit life, and we know not whether, or in +what measure, or how, they contemplate us. We do not go to them +to ask them to intercede for us with the Father, for we believe +there is but one Mediator between God and man. We do not invest +them with attributes which belong to God alone; all that we are +warranted to say about their relation to us is, that what is +revealed does not forbid, but rather encourages, the thought that +they are interested in us and concerned for our happiness. If the +angels rejoice over the conversion of a sinner, are we to think +that the spirits of just men made perfect are strangers to this +joy? They are within the veil, we cannot see them, but we know +they are in communion with God. The condition of the departed +saints is one of waiting as well as of progress. They have not +attained to fruition. There are doctrines which to them, as to +us, are still matters not of experience but of faith and hope. +The souls of the martyrs seen by John under the altar were in a +state of expectation, desiring and pleading as when in the flesh +they had desired and pleaded for the consummation of Messiah's +kingdom; and from them the Apostle heard the cry ascend, "How +long, O Lord?"<a name="FNanchor197"></a><a href= +"#Footnote_197"><sup>[197]</sup></a> Saints here and saints who +have passed through the valley into the unseen must surely hold +many beliefs in common. Both alike believe the promises of God, +and anticipate the glorious consummation for which they wait and +watch, when the kingdoms of this world shall become the kingdoms +of the living God. They believe in the resurrection of the body +and in its reunion with the soul for ever. They have common +affections. Their love is given to the same God. They have +community of worship, and have communion in thanksgiving, praise, +and, may we not say, in prayer for the overthrow of the kingdom +of darkness and the advent of the kingdom of glory? As those who +are still in the body keep the New Testament feast, they feel +that there is fellowship between them and saints departed, seeing +that they honour the same Saviour, glory in the same cross, +partake of the same heavenly food, and look for the same +inheritance of perfect blessedness.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_10"></a> +<h2><a href="#ARTICLE_10_2">ARTICLE 10</a></h2> +<p><i>The Forgiveness of Sins</i></p> +<br> + +<p>The Creed acknowledges God as the Father Almighty, Maker of +heaven and earth; but there is another relation which He sustains +to His creatures besides those of Creator and Father. In +Scripture He is represented as the King, Ruler, Governor of the +universe, who imposes laws upon all His creatures, and requires +of them scrupulous obedience. With the exception of man, the +visible creatures have these laws, from which they cannot swerve, +within their constitutions. The planet never deviates from its +appointed orbit; the insect, the bird, the beast all live in +strict accordance with their instincts; but, unlike them, man +possesses freedom of will and power of choice. This freedom, if +rightly exercised, is a noble possession, but, perverted, it is +an instrument of destruction. The lower animals cannot sin +because the law of their lives is within them, constraining them +to act in accordance with its dictates. Upon man, free to choose, +God imposed law. With freedom of will he received the gift of +conscience, which, enabling him to distinguish between right and +wrong, invested him with responsibility, and made disobedience +sin. That he can sin is his patent of nobility, that he does sin +is his ruin and disgrace.</p> +<p>The effect of sin is separation from God, who can have no +fellowship with evil, for sin is the abominable thing which He +hates, and on which He cannot even look. A breach, altogether +irreparable on man's part, was made between man and his Creator +when the first transgression of the law of God took place. The +impulse of every sinner, which only Divine power can overcome, is +to flee from God. Hence arises the necessity for reconciliation, +and for the intervention of God to effect it. That the unity thus +broken may be restored, expiation must be made by one possessing +the nature of the being that had sinned, and yet, by His +possession of the Divine nature, investing that expiation with +illimitable worth, so that all sin may be covered, and every +sinner find a way of escape from the power and the penal +consequences of transgression. These conditions meet in the Lord +Jesus Christ and in Him alone. That God might, without +compromising His attributes, be enabled to bring man back into +fellowship with Himself, He spared not His own Son, and the Son +freely gave Himself to suffering and death for the world's +redemption.</p> +<p>In the felt necessity of atonement, which has associated +sacrifice with every religion devised by man, we have evidence of +the universality of sin. All feel its crushing pressure, and fear +the punishment which, conscience assures them, is deserved and +inevitable. The heathen confesses it as he prostrates himself +before the image of his god, or immolates himself or his +fellow-man upon his altar; and the Christian feels and confesses +it as, fleeing for refuge, he finds pardon and cleansing in the +blood of Jesus Christ.</p> +<p>Sin is original or actual, the former inherited from our +parents, the latter, personal transgression of the Divine law. +Every man descending from Adam by ordinary generation is born +with the taint of original sin. As the representative head of +humanity, Adam transmitted to all his descendants the nature that +his sin had polluted. The fountain of life was poisoned at its +source, and when Adam begat children they were born in his +likeness. "By one man sin entered into the world, and death by +sin; and so death passed upon all men." "Death reigned ... even +over them that had not sinned after the similitude of Adam's +transgression." "By one man's disobedience many were made +sinners."<a name="FNanchor198"></a><a href= +"#Footnote_198"><sup>[198]</sup></a></p> +<p>Actual sin consists in breaking any law of God made known to +us by Scripture, conscience, or reason. It assumes many forms. +There are sins of thought, of word, of deed; sins of commission, +or doing what God forbids; of omission, or leaving undone what +God commands; sins to which we are tempted by the world, the +flesh, or the devil; sins directly against God; sins that wrong +our neighbours, and that ruin ourselves; sins of pride, +covetousness, lust, gluttony, anger, envy, sloth. In many things +we sin, and "If we say that we have no sin, we deceive ourselves, +and the truth is not in us."<a name="FNanchor199"></a><a href= +"#Footnote_199"><sup>[199]</sup></a></p> +<p>Man's sinfulness is set forth in Scripture by a great variety +of figures. The word rendered "sin" means the missing of a mark +or aim. Sin is sometimes described as ignorance, sometimes as +defeat, sometimes as disobedience. The definition of the Shorter +Catechism is clear and comprehensive. "Sin is any want of +conformity unto, or transgression of, the law of God."<a name= +"FNanchor200"></a><a href="#Footnote_200"><sup>[200]</sup></a> +The taint of original sin, extending to man's whole nature, +inclines him to act in opposition to the law of God, and every +concession to his corrupt desire, in thought, word, or deed, is +actual sin. Because of it he is not subject to the law of God, +neither, indeed, can be.</p> +<p>Sin is always spoken of in Scripture as followed by punishment +or by pardon. There is no middle way. Salvation for man must +therefore involve deliverance from condemnation.</p> +<p>The word which expresses man's liability to punishment is +"guilt," and only a religion which makes known how he may be set +free from guilt will suit his necessities. We cannot set +ourselves free from condemnation. "Man," says the Confession of +Faith, "by his fall into a state of sin, hath wholly lost all +ability of will to any spiritual good accompanying salvation; so, +as a natural man, being altogether averse from that good, and +dead in sin, is not able, by his own strength, to convert +himself, or prepare himself thereunto."<a name= +"FNanchor201"></a><a href="#Footnote_201"><sup>[201]</sup></a> +Forgiveness of sin must come from God. There is nothing in nature +or in human experience to warrant hope of pardon. Nature never +forgives a trespass against her law. The opportunity that is lost +does not return. The mistake by which a life is marred cannot be +undone. The constitution shattered by intemperance cannot be +restored, the birthright bartered for a mess of pottage is gone +for ever, and no bitter tears or supplications have power to +bring it back. Whether we repent of it or not, every sin we +commit leaves its dark mark behind, and in this life at least the +stain can never be effaced; and yet we believe in the forgiveness +of sin through the grace of God.</p> +<p>The forgiveness of sin is a free gift purchased by "the Lamb +of God that taketh away the sin of the world," who by His Cross +and Passion obtained for men this unspeakable benefit, and +commanded that repentance and remission of sins should be +preached in His name among all nations.<a name= +"FNanchor202"></a><a href= +"#Footnote_202"><sup>[202]</sup></a></p> +<p>In order that the grace of God may bring salvation, it is +required that there shall be (<i>a</i>) Repentance. In Scripture +repentance is set forth as necessarily preceding pardon: "Jesus +began to preach, and to say, Repent."<a name="FNanchor203"></a><a +href="#Footnote_203"><sup>[203]</sup></a> "Peter said unto them, +Repent."<a name="FNanchor204"></a><a href= +"#Footnote_204"><sup>[204]</sup></a> "Him hath God exalted with +his right hand to be a Prince and a Saviour, for to give +repentance to Israel, and forgiveness of sins."<a name= +"FNanchor205"></a><a href="#Footnote_205"><sup>[205]</sup></a> +Repentance begins in contrition. "Godly sorrow for sin worketh +repentance to salvation."<a name="FNanchor206"></a><a href= +"#Footnote_206"><sup>[206]</sup></a> (<i>b</i>) Before the good +gift of God can be received, it is necessary that we confess our +sin. It is when we confess our sins that we obtain forgiveness +and cleansing. "If we confess our sins, he is faithful and just +to forgive us our sins, and to cleanse us from all +unrighteousness."<a name="FNanchor207"></a><a href= +"#Footnote_207"><sup>[207]</sup></a> To produce conviction and +confession is the work of the Holy Ghost. He reveals to the +sinner the sinfulness of his life, and so works in him +repentance. (<i>c</i>) Another requirement is unfeigned faith. +"He that cometh to God must believe that he is, and that he is a +rewarder of them that diligently seek Him." "Without faith it is +impossible to please him."<a name="FNanchor208"></a><a href= +"#Footnote_208"><sup>[208]</sup></a> "Being justified by faith, +we have peace with God through our Lord Jesus Christ."<a name= +"FNanchor209"></a><a href="#Footnote_209"><sup>[209]</sup></a> +"Let him ask in faith, nothing doubting: for he that doubteth is +like the surge of the sea driven by the wind and tossed. For let +not that man think that he shall receive anything of the Lord."<a +name="FNanchor210"></a><a href= +"#Footnote_210"><sup>[210]</sup></a> (<i>d</i>) There must be +also humble, earnest resolution to be obedient to the will of +God. The forgiveness secured by the death of Jesus is more than +mere deliverance from the penalty of sin or the acquittal of the +sinner. It is the remission of sins, the putting away of the sin. +With pardon there is a renewal of the inner man. Return to +holiness is secured, and the lost image of God is restored to +man, so that he dies to sin and lives unto holiness. Nothing less +than this will satisfy the true penitent, who asks for more than +pardon, whose cry is, "Create in me a clean heart, O God; and +renew a right spirit within me."<a name="FNanchor211"></a><a +href="#Footnote_211"><sup>[211]</sup></a> It is not sufficient to +be set free from punishment, there must be the abiding desire to +have the life conformed to the Divine will. "The grace of God +that bringeth salvation" teaches and enables all who receive it +"to deny ungodliness and worldly lusts, and to live soberly, +righteously, and godly in this present world."<a name= +"FNanchor212"></a><a href= +"#Footnote_212"><sup>[212]</sup></a></p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_11"></a> +<h2><a href="#ARTICLE_11_2">ARTICLE 11</a></h2> +<p><i>The Resurrection of the Body</i></p> +<br> + +<p>ANIMISM—the doctrine of the continuous existence, after +death, of the disembodied human spirit—has a place in the +majority of religious systems; but belief in the resurrection of +the body is almost peculiar to the Christian faith. In Old +Testament times the hope of immortality for body and soul seldom +found expression. Job seems to have had at least a glimpse of the +doctrine, although his words in the original do not express it so +strongly as those of the English version: "I know that my +redeemer liveth, and that he shall stand at the latter day upon +the earth: and though after my skin worms destroy this body, yet +in my flesh shall I see God."<a name="FNanchor213"></a><a href= +"#Footnote_213"><sup>[213]</sup></a> In the Psalms there are +various intimations that faithful servants of God looked for a +future life in which the body as well as the spirit should find +place. Isaiah prophesied, "Thy dead men shall live, my dead body +shall arise. Awake and sing, ye that dwell in dust: for thy dew +is as the dew of herbs, and the earth shall cast out the dead."<a +name="FNanchor214"></a><a href= +"#Footnote_214"><sup>[214]</sup></a> Daniel still more +emphatically declares, "Many of them that sleep in the dust of +the earth shall awake, some to everlasting life, and some to +shame and everlasting contempt."<a name="FNanchor215"></a><a +href="#Footnote_215"><sup>[215]</sup></a> The story in the second +book of Maccabees of the seven martyr-brothers, who would not +accept life from the tyrant on condition of denying their God, +proves that they were strengthened to endure by the sure hope of +"a better resurrection." One of them thus confessed his faith: +"Thou like a fury takest us out of this present life, but the +King of the world shall raise us up, who have died for His laws, +unto everlasting life." Another of the brothers, about to have +his tongue plucked out and his hands cut off, "holding forth his +hands manfully, said courageously, These I had from heaven ... +and from Him I hope to receive them again." Their mother, who is +thought to have been one of the saints that in the Epistle to the +Hebrews are said to have been tortured, not accepting +deliverance, encouraged her sons to be faithful unto death by +telling them that God who had given them life at the first would +restore it. "I am sure," she said, "that He will of His own mercy +give you breath and life again as ye now regard not your own +selves for His laws' sake."<a name="FNanchor216"></a><a href= +"#Footnote_216"><sup>[216]</sup></a> The Pharisees in the days of +our Lord held by the doctrine, which the Sadducees, who rejected +belief in angels and spirits, denied. The belief expressed by +Martha when she said of her brother Lazarus, "I know that he +shall rise again in the resurrection at the last day,"<a name= +"FNanchor217"></a><a href="#Footnote_217"><sup>[217]</sup></a> +was in all likelihood current in her time. It may have been to +impress the truth of resurrection-life for the body that Enoch, +before the flood, and Elijah, in later Old Testament times, were +translated; but it is in the New Testament, in words spoken by +the Lord Jesus, that resurrection is fully revealed. "Marvel not +at this," said He to the Jews; "for the hour is coming in the +which all that are in the graves shall hear the voice of the Son +of man, and shall come forth; they that have done good, unto the +resurrection of life; and they that have done evil, unto the +resurrection of damnation."<a name="FNanchor218"></a><a href= +"#Footnote_218"><sup>[218]</sup></a> In reply to the Sadducees, +who attempted to ridicule His statements regarding resurrection, +He said, "Ye do err, not knowing the Scriptures, nor the power of +God";<a name="FNanchor219"></a><a href= +"#Footnote_219"><sup>[219]</sup></a> and He put them to silence +by showing that the truth of resurrection was implied in the name +by which God revealed Himself to Israel, "I am the God of +Abraham, and of Isaac, and of Jacob." He showed His power over +the dead body, and furnished assurance of resurrection, by +raising the dead. He thus restored the daughter of Jairus and the +son of the widow of Nain, and raised Lazarus from the tomb four +days after he had died. In His own resurrection we have the most +signal pledge of our bodily immortality. When He arose triumphant +from the grave and showed Himself alive by many infallible +proofs, He manifested His power as the conqueror of death.</p> +<p>It is clearly taught in Scripture that there is to be a +general resurrection of the righteous and the wicked. In addition +to texts already quoted, we find John declaring, "I saw the dead, +small and great, stand before God, ... and the sea gave up the +dead which were in it; and death and hell delivered up the dead +which were in them";<a name="FNanchor220"></a><a href= +"#Footnote_220"><sup>[220]</sup></a> and Paul writes to the +Thessalonians, "We that are alive, that are left unto the coming +of the Lord, shall in no wise precede them that are fallen asleep +... and the dead in Christ shall rise first."<a name= +"FNanchor221"></a><a href= +"#Footnote_221"><sup>[221]</sup></a></p> +<p>The resurrection is associated with the second coming of +Christ. It is His voice that shall awake the dead, and the angels +who will accompany Him are to gather them from the four winds of +heaven to the judgment-seat of Christ, "that everyone may receive +the things done in his body, according to that he hath done, +whether it be good or bad."<a name="FNanchor222"></a><a href= +"#Footnote_222"><sup>[222]</sup></a></p> +<p>In resurrection, Father, Son, and Holy Ghost take part. God +the Father, who "both raised up the Lord, and will also raise up +us by his own power":<a name="FNanchor223"></a><a href= +"#Footnote_223"><sup>[223]</sup></a> God the Son: "As the Father +raiseth up the dead, and quickeneth them; even so the Son +quickeneth whom he will":<a name="FNanchor224"></a><a href= +"#Footnote_224"><sup>[224]</sup></a> God the Holy Ghost, who, as +the Giver of life, by His special action will raise our bodies: +"He that raised up Christ from the dead shall also quicken your +mortal bodies by his Spirit that dwelleth in you."<a name= +"FNanchor225"></a><a href="#Footnote_225"><sup>[225]</sup></a> +The Lord Jesus Christ is the meritorious cause of resurrection: +"By man came death, by man came also the resurrection of the +dead. For as in Adam all die, even so in Christ shall all be made +alive."<a name="FNanchor226"></a><a href= +"#Footnote_226"><sup>[226]</sup></a> His resurrection is the +pledge and the pattern of ours. "If we have been planted together +in the likeness of his death, we shall be also in the likeness of +his resurrection."<a name="FNanchor227"></a><a href= +"#Footnote_227"><sup>[227]</sup></a></p> +<p>Christianity teaches that the body as well as the soul is +redeemed by the Lord Jesus Christ, "the Saviour of the body."<a +name="FNanchor228"></a><a href= +"#Footnote_228"><sup>[228]</sup></a> We are called to glorify God +in our bodies, which are temples of the Holy Ghost, and we must +give account for the deeds done in and through the body, as well +as for those sins which are rather of the mind and will than of +the body. The body will be raised and will be judged. God will +bring to light all hidden things—actions forgotten by +ourselves, deeds of which the world knows nothing, as well as +those which memory retains and the world knows of. Before that +"great and notable day" our bodies as well as our souls must have +been purged, else we shall never see God. The bodies of the +unjust will rise; but theirs will be resurrection to shame and +everlasting contempt.</p> +<p>It is fitting that reward or punishment should be the portion +of the same souls and bodies that have been faithful or +unfaithful. Christ rose in the same body as He had before His +death, and so shall we. How this is to be accomplished we cannot +tell, but with God all things are possible, and faith rests with +confidence in His power and in His Word. "We wait for a Saviour, +the Lord Jesus Christ: who shall fashion anew the body of our +humiliation, that it may be conformed to the body of his +glory."<a name="FNanchor229"></a><a href= +"#Footnote_229"><sup>[229]</sup></a> While the body is the same +as that in which the soul tabernacled, it will undergo +transformation. Christ will renew the bodily as well as the +spiritual nature of His people. Every part of their being will be +transformed, and their bodies, like Christ's, will be spiritual +bodies. We are to be sanctified wholly; our whole spirit and soul +and body preserved blameless unto His coming.<a name= +"FNanchor230"></a><a href="#Footnote_230"><sup>[230]</sup></a> In +this present life the body builds up a character which it will +retain throughout eternity. Every act we do affects it, not for +the time only, but for ever. The lost soul will assume the +polluted body, and while it may shrink in horror from the union, +will find no way of escape. "He that is filthy, let him be filthy +still: and he that is holy, let him be holy still."<a name= +"FNanchor231"></a><a href="#Footnote_231"><sup>[231]</sup></a> +"Whatsoever a man soweth that shall he also reap,"<a name= +"FNanchor232"></a><a href="#Footnote_232"><sup>[232]</sup></a> +and the harvest will abide with him for ever.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<a name="ARTICLE_12"></a> +<h2><a href="#ARTICLE_12_2">ARTICLE 12</a></h2> +<p><i>And the Life Everlasting</i></p> +<br> + +<p>The great truth affirmed in the concluding article of the +Creed is the Life Everlasting: "The wages of sin is death; but +the gift of God is eternal life."<a name="FNanchor233"></a><a +href="#Footnote_233"><sup>[233]</sup></a> This life will be the +portion of all who are acquitted in the day of judgment, and they +will then enter upon new experiences. Death and hell shall be +cast into the lake of fire, and the redeemed, no longer subject +to imperfection, decay, or death, shall be raised to the right +hand of the Father, where there is fulness of joy; to partake of +those pleasures for evermore which have been purchased for them +by the blood of the Lamb.</p> +<p>It is interesting to note the gradual development of this +doctrine, which was first fully expressed by Him who brought life +and immortality to light. We have the statement of the writer to +the Hebrews that the faith of Old Testament saints had in view +the continuance of life after death in "a better country, that +is, an heavenly." Whether this faith grasped the doctrine of +bodily resurrection, in addition to that of the immortality of +the soul, we are not told. It is remarkable that throughout the +books of Moses there is an absence of reference to the future +life as a motive to holy living. Prosperity and adversity in this +life are set forth as the reward or punishment of conduct, +leading to the inference, either that retribution in the future +life was not revealed, or that it exercised little practical +influence. As time passed the doctrine of everlasting life for +body and soul emerged in the Psalms and in the prophetical +writings, but sometimes side by side with such gloomy views +regarding death and its consequences as to leave the impression +that belief in it was weak and fitful. In the long period that +passed between the time when Old Testament prophecy ceased and +the advent of Christ, the fierce persecutions to which the Jews +were subjected appear to have strengthened their faith in a +future life of blessedness, in which the body, delivered from the +grave and again united to the soul, shall participate.</p> +<p>The author of the Apocryphal Book termed <i>The Wisdom of +Solomon</i> thus records his belief:—</p> +<div style="margin-left: 2em;">The souls of the righteous are in +the hand of God,<br> +And no torment shall touch them.<br> +In the eyes of the foolish they seemed to have died;<br> +And their departure was accounted <i>to be their</i> hurt,<br> +And their journeying away from us <i>to be their</i> ruin,<br> +But they are in peace.<br> +For even if in the sight of men they be punished,<br> +Their hope is full of immortality:<br> +And having borne a little chastening they shall receive great +good;<br> +Because God made trial of them, and found them worthy of +Himself.<br> +As gold in the furnace He proved them,<br> +And as a whole burnt offering He accepted them.<br> +And in the time of their visitation they shall shine forth,<br> +And as sparks among stubble they shall run to and fro.<br> +They shall judge nations, and have dominion over peoples;<br> +And the Lord shall reign over them for evermore.<br> +They that trust in Him shall understand truth,<br> +And the faithful shall abide with Him in love;<br> +Because grace and mercy are to His chosen.<br> +<a name="FNanchor234"></a><a href= +"#Footnote_234"><sup>[234]</sup></a><br> +</div> +<p>Again he writes:—</p> +<div style="margin-left: 2em;">The righteous live for ever,<br> +And in the Lord is their reward,<br> +And the care for them with the Most High.<br> +Therefore shall they receive the crown of royal dignity<br> +And the diadem of beauty from the Lord's hand.<a name= +"FNanchor235"></a><a href= +"#Footnote_235"><sup>[235]</sup></a><br> +</div> +<p>The happiness of the kingdom of heaven is in Scripture termed +"life," because it constitutes the life for which man was +created. Being made in the likeness of God, his nature can obtain +full satisfaction, and his powers will expand into fruition, only +when he enters upon a life which resembles, in proportion to its +measure and capacity, the life of God. Jesus spoke of +regeneration as entering into life. Those who receive the Gospel +message and walk in the footsteps of Christ are said to be born +again—to receive in their conversion the beginning of a new +existence, of which the entrance of the infant into the world is +a fitting emblem. They possess now not only a natural life, but a +life hid with Christ in God, which is a pledge to them that "when +he who is their life shall appear, they also shall appear with +him in glory."<a name="FNanchor236"></a><a href= +"#Footnote_236"><sup>[236]</sup></a> Knowledge of God the Father +and of Jesus Christ, imparted by the Holy Spirit, is said by our +Lord to be Life Eternal. "This is life eternal, to know thee the +only true God, and Jesus Christ, whom thou hast sent."<a name= +"FNanchor237"></a><a href= +"#Footnote_237"><sup>[237]</sup></a></p> +<p>Standing at the end of the Creed, this article expresses the +consummation of the work accomplished for man by the Three +Persons of the Godhead. The Father created man and breathed into +his nostrils the breath of life, that he might glorify God and +enjoy Him for ever; and when, through the fall, man had forfeited +the gift of life, God spared not His own Son, that, through His +dying, pardon and blessed life might be brought within the reach +of the fallen; the Son assumed human nature and suffered and +died, that He might deliver men from death, temporal and eternal, +and procure for them everlasting life; the Holy Ghost, the Giver +of life, sanctifies the believer and makes him meet for the +inheritance of the saints. All the means of grace were given for +the purpose of convincing and converting men, and of preparing +them for entrance into and enjoyment of the blessed life in +eternity.</p> +<p>The <i>Everlasting Life</i> of the Creed covers more than the +immortality of the soul. Even heathens grasped in some measure +the fact that the spirit of man survives separation from the +body; but life for the body in reunion with the soul is a +doctrine of revelation. In the Pagan world various conflicting +beliefs were held as to the condition of men after death. Some +thought that existence terminated at death; others that men then +lost their personality and were absorbed into the deity; and +others that the spirit was released by death and then entered on +a separate existence, possessed of personality and capable of +enjoyment; but of the Christian doctrine of resurrection-life for +soul and body in abiding reunion they were altogether ignorant. +Those consolations which Christianity brings to the mourner were +unknown. There is an interesting letter extant which was written +to Cicero, the Roman orator, by a friend who sought to comfort +him after the death of his daughter Julia, in which the +consolation tendered strikingly marks the distinction between +Pagan and Christian views regarding death. Cicero was reminded by +his friend that even solid and substantial cities, such as those +whose ruined remains were to be seen in Asia Minor, were doomed +to decay and destruction; and if so, it could not be thought that +man's frail body can escape a similar experience. This is poor +comfort in comparison with the hope of glory which sustains the +Christian under trial. He knows not only that his soul shall live +for ever, but that the life of eternity is one in which the body +too, then incapable of pain, weariness, or death, shall have +part. "We know that if our earthly house of this tabernacle were +dissolved, we have a building of God, an house not made with +hands, eternal in the heavens."<a name="FNanchor238"></a><a href= +"#Footnote_238"><sup>[238]</sup></a></p> +<p>Everlasting existence after resurrection will be the portion +of the righteous and the wicked. Attempts have been made to +explain away various emphatic Scripture statements regarding the +doom of the ungodly, with the view of lessening its terrors; but, +if we are to accept the plain meaning of these statements, there +seems to be no reasonable interpretation of them which gives +sanction to the belief that this doom can be escaped.</p> +<p>What is called the doctrine of Conditional Immortality finds +not a few advocates and adherents, who hold that existence in the +future state is exclusively for the faithful, and that the +sentence to be executed upon the wicked at death or at judgment +is annihilation. A different belief, termed "The Larger Hope," is +maintained by others, who affirm that the punishment to which +those dying impenitent are to be subjected will in time work +reformation and cleansing, after which, restored to God's favour, +they will enter upon a life of happiness.</p> +<p>It is a strong argument against such doctrines that the same +word which our Lord employs to describe the permanent blessedness +of the redeemed is used by Him to denote the punishment of the +wicked. The reward and the punishment are both declared by Him to +be everlasting or eternal. The same Greek word is in the English +New Testament sometimes rendered eternal and sometimes +everlasting. The portion of the righteous will be life—life +everlasting; that of the wicked is described as consisting, not +in annihilation or in terminable suffering, but in "everlasting +destruction from the presence of the Lord, and from the glory of +his power."<a name="FNanchor239"></a><a href= +"#Footnote_239"><sup>[239]</sup></a></p> +<p>While this article may be regarded as bearing upon the doom of +the ungodly, it is rather to be viewed as affirming the eternal +blessedness of the risen saints. The everlasting life begins on +earth, but is perfected only in eternity. It is sometimes spoken +of as a present possession: "He that heareth my word, and +believeth on him that sent me, hath everlasting life, and shall +not come into condemnation; but is passed from death unto +life."<a name="FNanchor240"></a><a href= +"#Footnote_240"><sup>[240]</sup></a> Again it is spoken of as a +reward in futurity: "He shall receive an hundredfold now in this +time ... and in the world to come eternal life."<a name= +"FNanchor241"></a><a href="#Footnote_241"><sup>[241]</sup></a> +Our knowledge of what that life will be is very limited. Human +words cannot describe it; human beings in this life cannot +understand it. We know that it will arise from knowledge of God. +Men will be equal to the angels who see God. "Now we see through +a glass darkly,"<a name="FNanchor242"></a><a href= +"#Footnote_242"><sup>[242]</sup></a> but "we know that, when he +shall appear, we shall be like him; for we shall see him as he +is."<a name="FNanchor243"></a><a href= +"#Footnote_243"><sup>[243]</sup></a></p> +<p>Statements regarding the happiness of the saints are in +Scripture expressed sometimes in negative and sometimes in +positive terms. In the new heavens and the new earth the redeemed +"shall hunger no more, neither thirst any more";<a name= +"FNanchor244"></a><a href="#Footnote_244"><sup>[244]</sup></a> +"There shall be no night there; and they need no candle, neither +light of the sun; for the Lord God giveth them light."<a name= +"FNanchor245"></a><a href="#Footnote_245"><sup>[245]</sup></a> +Pain and sorrow and death can never touch them; they shall be +delivered from perplexing doubts, from all misery and trouble. +Care and anxiety shall be banished for ever, and God will wipe +away all tears from every eye.</p> +<p>There are also many positive statements regarding the future +life. Not only will there be the absence of all that is painful +and productive of sorrow; those for whom it is prepared shall +enter into rest. They shall possess abiding peace, and the joy of +their Lord will become their own. Their bodies shall be like +Christ's own glorious body, which, when transfigured on Tabor, +shone as the sun, and was white as the light. They shall be +satisfied, when they awake, with the Divine likeness.<a name= +"FNanchor246"></a><a href="#Footnote_246"><sup>[246]</sup></a> +"They shall shine as the brightness of the firmament, and as the +stars for ever and ever."<a name="FNanchor247"></a><a href= +"#Footnote_247"><sup>[247]</sup></a> They shall sit down with +Christ upon His throne, and shall be rulers over cities. "They +are as the angels of God in heaven."<a name="FNanchor248"></a><a +href="#Footnote_248"><sup>[248]</sup></a> In the many mansions of +the Father's house there will be a place for every saint. Each +will be rewarded according to his works. Some are to be raised to +higher glory than others—some are to have authority over +ten cities, and some are to bear rule over five—but all the +saints will be happy in the eternal enjoyment of God's favour, +which is life; and of His loving kindness, which is better than +life.</p> +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<h2><a name="APPENDIX"></a><a href= +"#APPENDIX_2">APPENDIX</a></h2> +<br> + +<p>The, following arrangement is from Professor Lumby's +<i>History of the Creeds</i>. It shows that the portions of the +Apostolic Creed which do not appear in the earlier forms are very +few. Irenaeus omits the conception by the Holy Ghost, while +Tertullian inserts it. Neither Creed contains the first part of +the fifth article, and in both the ninth and tenth are wanting. +With these exceptions the substance of the Apostles' Creed was in +circulation as early as A.D. 180.</p> +<br> + +<center> +<table width="80%" border="0" cellspacing="5" cellpadding="5" summary="Creeds_Compared +"> +<tr> +<th valign="top" width="30%">THE APOSTLES' CREED.</th> +<th valign="top" width="3%"></th> +<th valign="top" width="30%">CREEDS OF ST. IRENAEUS (A.D. +180).</th> +<th valign="top" width="3%"></th> +<th valign="top" width="30%">CREEDS OF TERTULLIAN (A.D. +200).</th> +</tr> +<tr> +<td valign="top">1. I believe in God the Father Almighty, Maker +of heaven and earth:</td> +<td valign="top"></td> +<td valign="top">I believe in one God, the Father Almighty, who +made heaven and earth;</td> +<td valign="top"></td> +<td valign="top">I believe in one God, the Creator of the world, +who produced all out of nothing ...</td> +</tr> +<tr> +<td valign="top">2. And in Jesus Christ His only Son our +Lord,</td> +<td valign="top"></td> +<td valign="top">And in one Christ Jesus, the Son of God [our +Lord],</td> +<td valign="top"></td> +<td valign="top">And in the Word His Son [Jesus Christ],</td> +</tr> +<tr> +<td valign="top">3. Who was conceived by the Holy Ghost, born of +the Virgin Mary,</td> +<td valign="top"></td> +<td valign="top">Who was made flesh [of the Virgin];</td> +<td valign="top"></td> +<td valign="top">Who through the Spirit and Power of God the +Father descended into the Virgin Mary, was made flesh in her +womb, and born of her;</td> +</tr> +<tr> +<td valign="top">4. Suffered under Pontius Pilate, was crucified, +dead, and buried,</td> +<td valign="top"></td> +<td valign="top">And in His suffering [under Pontius +Pilate];</td> +<td valign="top"></td> +<td valign="top">Was fixed on the cross [under Pontius Pilate]; +was dead and buried;</td> +</tr> +<tr> +<td valign="top">5. He descended into hell; the third day He rose +again from the dead,</td> +<td valign="top"></td> +<td valign="top">And in His rising from the dead;</td> +<td valign="top"></td> +<td valign="top">Rose again the third day;</td> +</tr> +<tr> +<td valign="top">6. He ascended into heaven, and sitteth on the +right hand of God the Father Almighty;</td> +<td valign="top"></td> +<td valign="top">And in His ascension in the flesh;</td> +<td valign="top"></td> +<td valign="top">Was taken into heaven, and sat down at the right +hand of God;</td> +</tr> +<tr> +<td valign="top">7. From thence He shall come to judge the quick +and the dead.</td> +<td valign="top"></td> +<td valign="top">And in His coming from heaven ... that He may +execute just judgment on all.</td> +<td valign="top"></td> +<td valign="top">He will come to judge<br> + the wicked to eternal<br> + fire.</td> +</tr> +<tr> +<td valign="top">8. I believe in the Holy Ghost;</td> +<td valign="top"></td> +<td valign="top">And in the Holy Ghost.</td> +<td valign="top"></td> +<td valign="top">And in the Holy Spirit sent by Christ.</td> +</tr> +<tr> +<td valign="top">9. The Holy Catholic Church; the Communion of +saints;</td> +<td valign="top"></td> +<td valign="top"></td> +<td valign="top"></td> +<td valign="top"></td> +</tr> +<tr> +<td valign="top">10. The Forgiveness of sins;</td> +<td valign="top"></td> +<td valign="top"></td> +<td valign="top"></td> +<td valign="top"></td> +</tr> +<tr> +<td valign="top">11. The Resurrection of the body;<br><br>12. +And the Life Everlasting.</td> +<td valign="top"></td> +<td valign="top">And that Christ shall come from heaven to raise +up all flesh ... and to adjudge the impious and unjust ... to +eternal fire, and to give to the just and holy immortality and +eternal glory.</td> +<td valign="top"></td> +<td valign="top">And that Christ will, after the revival of both +body and soul with the restoration of the flesh, receive His holy +ones into the enjoyment of life eternal and the promises of +heaven.</td> +</tr> +</table> +</center> +<hr style="width: 45%;"> +<br> + +<p>TRANSCRIBER'S CHANGES:—</p> +<br> + +<p>Footnote 016 amended from "1 Peter iii. 1." to "1 Peter iii. +15."</p> +<p>Footnote 198 amended from "1 Rom v. 19" to "Rom v. 19"</p> +<p>Footnote 243 amended from "2 John iii. 2" to "1 John +iii.2."</p> +<hr style="width: 45%;"> +<br> + +<h2><a name="FOOTNOTES"></a><a href= +"#FOOTNOTES_2">FOOTNOTES</a></h2> +<hr style="width: 65%;"> +<p><a name="Footnote_001"></a><a href= +"#FNanchor001">[001]</a></p> +<div class="note">John xi. 25, 26.</div> +<br> +<br> + +<p><a name="Footnote_002"></a><a href= +"#FNanchor002">[002]</a></p> +<div class="note">Matt, xxviii. 20.</div> +<br> +<br> + +<p><a name="Footnote_003"></a><a href= +"#FNanchor003">[003]</a></p> +<div class="note">1 Cor. xv. 1-4.</div> +<br> +<br> + +<p><a name="Footnote_004"></a><a href= +"#FNanchor004">[004]</a></p> +<div class="note">Rom. vi. 17.</div> +<br> +<br> + +<p><a name="Footnote_005"></a><a href= +"#FNanchor005">[005]</a></p> +<div class="note">Gal. vi. 16.</div> +<br> +<br> + +<p><a name="Footnote_006"></a><a href= +"#FNanchor006">[006]</a></p> +<div class="note">1 Tim. vi. 20.</div> +<br> +<br> + +<p><a name="Footnote_007"></a><a href= +"#FNanchor007">[007]</a></p> +<div class="note">2 Tim. i. 13, 14.</div> +<br> +<br> + +<p><a name="Footnote_008"></a><a href= +"#FNanchor008">[008]</a></p> +<div class="note">See Appendix</div> +<br> +<br> + +<p><a name="Footnote_009"></a><a href= +"#FNanchor009">[009]</a></p> +<div class="note">Rom. x. 10.</div> +<br> +<br> + +<p><a name="Footnote_010"></a><a href= +"#FNanchor010">[010]</a></p> +<div class="note">Rom. x. 17.</div> +<br> +<br> + +<p><a name="Footnote_011"></a><a href= +"#FNanchor011">[011]</a></p> +<div class="note">Heb. xi. 3.</div> +<br> +<br> + +<p><a name="Footnote_012"></a><a href= +"#FNanchor012">[012]</a></p> +<div class="note"><i>Table-Talk</i>, 1852, p. 144.</div> +<br> +<br> + +<p><a name="Footnote_013"></a><a href= +"#FNanchor013">[013]</a></p> +<div class="note">1 John v. 9.</div> +<br> +<br> + +<p><a name="Footnote_014"></a><a href= +"#FNanchor014">[014]</a></p> +<div class="note">Heb. xi. 6.</div> +<br> +<br> + +<p><a name="Footnote_015"></a><a href= +"#FNanchor015">[015]</a></p> +<div class="note">Heb. xi. 6.</div> +<br> +<br> + +<p><a name="Footnote_016"></a><a href= +"#FNanchor016">[016]</a></p> +<div class="note">1 Peter iii. 15.</div> +<br> +<br> + +<p><a name="Footnote_017"></a><a href= +"#FNanchor017">[017]</a></p> +<div class="note">See Handbook of Christian Evidences, Principal +Stewart, chap. i.</div> +<br> +<br> + +<p><a name="Footnote_018"></a><a href= +"#FNanchor018">[018]</a></p> +<div class="note">Deut. vi. 4.</div> +<br> +<br> + +<p><a name="Footnote_019"></a><a href= +"#FNanchor019">[019]</a></p> +<div class="note">Gen. i. 26; iii. 22; xi. 7. Different views +have been taken of these passages. Some commentators think the +plural forms represent the plural of majesty. There is, however, +no indication in the Old Testament or in ancient monumental +inscriptions that sovereigns had adopted this style of speech. +Nebuchadnezzar and Darius begin their proclamations with the +singular first personal pronoun "I"; not with the plural "We" +which modern kings assume. On the Moabite stone Mesha uses "I," +not "We," throughout the inscription in which he records his +achievements. Another view is that Moses, accustomed to hear of +the numerous gods of Egypt, used the plural inadvertently. This +supposition does not accord with any view of inspiration held by +evangelical churches. The interpretation which regards the +passages as early indications of the doctrine of the Trinity is +simple and natural, and accords with the principle of gradual +revelation which is apparent in Scripture.</div> +<br> +<br> + +<p><a name="Footnote_020"></a><a href= +"#FNanchor020">[020]</a></p> +<div class="note">Job xi. 7.</div> +<br> +<br> + +<p><a name="Footnote_021"></a><a href= +"#FNanchor021">[021]</a></p> +<div class="note">Deut. xxix. 29.</div> +<br> +<br> + +<p><a name="Footnote_022"></a><a href= +"#FNanchor022">[022]</a></p> +<div class="note">John x. 30.</div> +<br> +<br> + +<p><a name="Footnote_023"></a><a href= +"#FNanchor023">[023]</a></p> +<div class="note">John xvii. 5.</div> +<br> +<br> + +<p><a name="Footnote_024"></a><a href= +"#FNanchor024">[024]</a></p> +<div class="note">See Hodge's <i>Systematic Theology</i>, vol. i. +p. 444.</div> +<br> +<br> + +<p><a name="Footnote_025"></a><a href= +"#FNanchor025">[025]</a></p> +<div class="note">Psalm lxxvi. 10.</div> +<br> +<br> + +<p><a name="Footnote_026"></a><a href= +"#FNanchor026">[026]</a></p> +<div class="note">Rom. viii. 28.</div> +<br> +<br> + +<p><a name="Footnote_027"></a><a href= +"#FNanchor027">[027]</a></p> +<div class="note">Rom. i. 20.</div> +<br> +<br> + +<p><a name="Footnote_028"></a><a href= +"#FNanchor028">[028]</a></p> +<div class="note"><i>Confessions</i>, Bk. x. chap. vi.</div> +<br> +<br> + +<p><a name="Footnote_029"></a><a href= +"#FNanchor029">[029]</a></p> +<div class="note">Luke ii. 34.</div> +<br> +<br> + +<p><a name="Footnote_030"></a><a href= +"#FNanchor030">[030]</a></p> +<div class="note">Acts viii.</div> +<br> +<br> + +<p><a name="Footnote_031"></a><a href= +"#FNanchor031">[031]</a></p> +<div class="note">2 Tim. ii. 17.</div> +<br> +<br> + +<p><a name="Footnote_032"></a><a href= +"#FNanchor032">[032]</a></p> +<div class="note">2 Tim. i. 15.</div> +<br> +<br> + +<p><a name="Footnote_033"></a><a href= +"#FNanchor033">[033]</a></p> +<div class="note">See <i>Landmarks of Church History</i>, by +Professor Cowan, D.D., p. 16.</div> +<br> +<br> + +<p><a name="Footnote_034"></a><a href= +"#FNanchor034">[034]</a></p> +<div class="note">Isaiah ix. 6.</div> +<br> +<br> + +<p><a name="Footnote_035"></a><a href= +"#FNanchor035">[035]</a></p> +<div class="note">Matt. i. 21.</div> +<br> +<br> + +<p><a name="Footnote_036"></a><a href= +"#FNanchor036">[036]</a></p> +<div class="note">Col. iv. 11.</div> +<br> +<br> + +<p><a name="Footnote_037"></a><a href= +"#FNanchor037">[037]</a></p> +<div class="note">Matt. xxi. 11.</div> +<br> +<br> + +<p><a name="Footnote_038"></a><a href= +"#FNanchor038">[038]</a></p> +<div class="note">Matt. i. 23.</div> +<br> +<br> + +<p><a name="Footnote_039"></a><a href= +"#FNanchor039">[039]</a></p> +<div class="note">Acts iv. 12.</div> +<br> +<br> + +<p><a name="Footnote_040"></a><a href= +"#FNanchor040">[040]</a></p> +<div class="note">Phil. ii. 9-11.</div> +<br> +<br> + +<p><a name="Footnote_041"></a><a href= +"#FNanchor041">[041]</a></p> +<div class="note">John i. 41.</div> +<br> +<br> + +<p><a name="Footnote_042"></a><a href= +"#FNanchor042">[042]</a></p> +<div class="note">John iv. 29.</div> +<br> +<br> + +<p><a name="Footnote_043"></a><a href= +"#FNanchor043">[043]</a></p> +<div class="note">Matt. xvi. 16, 17.</div> +<br> +<br> + +<p><a name="Footnote_044"></a><a href= +"#FNanchor044">[044]</a></p> +<div class="note">Acts xviii. 28.</div> +<br> +<br> + +<p><a name="Footnote_045"></a><a href= +"#FNanchor045">[045]</a></p> +<div class="note">John ix. 22.</div> +<br> +<br> + +<p><a name="Footnote_046"></a><a href= +"#FNanchor046">[046]</a></p> +<div class="note">Psalm xlv. 7; Heb. i. 9.</div> +<br> +<br> + +<p><a name="Footnote_047"></a><a href= +"#FNanchor047">[047]</a></p> +<div class="note">John xx. 31.</div> +<br> +<br> + +<p><a name="Footnote_048"></a><a href= +"#FNanchor048">[048]</a></p> +<div class="note">Psalm ii. 7.</div> +<br> +<br> + +<p><a name="Footnote_049"></a><a href= +"#FNanchor049">[049]</a></p> +<div class="note">Isaiah ix. 6.</div> +<br> +<br> + +<p><a name="Footnote_050"></a><a href= +"#FNanchor050">[050]</a></p> +<div class="note">John i. 1, 14 (R.V.).</div> +<br> +<br> + +<p><a name="Footnote_051"></a><a href= +"#FNanchor051">[051]</a></p> +<div class="note">Heb. i. 1-3.</div> +<br> +<br> + +<p><a name="Footnote_052"></a><a href= +"#FNanchor052">[052]</a></p> +<div class="note">John i. 49.</div> +<br> +<br> + +<p><a name="Footnote_053"></a><a href= +"#FNanchor053">[053]</a></p> +<div class="note">John xi. 27.</div> +<br> +<br> + +<p><a name="Footnote_054"></a><a href= +"#FNanchor054">[054]</a></p> +<div class="note">John viii. 58.</div> +<br> +<br> + +<p><a name="Footnote_055"></a><a href= +"#FNanchor055">[055]</a></p> +<div class="note">Prov. viii. 22, 30.</div> +<br> +<br> + +<p><a name="Footnote_056"></a><a href= +"#FNanchor056">[056]</a></p> +<div class="note">Matt. xxvi. 63; Mark xiv. 61.</div> +<br> +<br> + +<p><a name="Footnote_057"></a><a href= +"#FNanchor057">[057]</a></p> +<div class="note">Matt. xxvi. 65, 66.</div> +<br> +<br> + +<p><a name="Footnote_058"></a><a href= +"#FNanchor058">[058]</a></p> +<div class="note">Matt. xxviii. 6.</div> +<br> +<br> + +<p><a name="Footnote_059"></a><a href= +"#FNanchor059">[059]</a></p> +<div class="note">John xx. 2.</div> +<br> +<br> + +<p><a name="Footnote_060"></a><a href= +"#FNanchor060">[060]</a></p> +<div class="note">1 Cor. xi. 23.</div> +<br> +<br> + +<p><a name="Footnote_061"></a><a href= +"#FNanchor061">[061]</a></p> +<div class="note">1 Cor. viii. 6.</div> +<br> +<br> + +<p><a name="Footnote_062"></a><a href= +"#FNanchor062">[062]</a></p> +<div class="note">Matt. xxviii. 18.</div> +<br> +<br> + +<p><a name="Footnote_063"></a><a href= +"#FNanchor063">[063]</a></p> +<div class="note">Matt. xi. 27.</div> +<br> +<br> + +<p><a name="Footnote_064"></a><a href= +"#FNanchor064">[064]</a></p> +<div class="note">John iii. 35.</div> +<br> +<br> + +<p><a name="Footnote_065"></a><a href= +"#FNanchor065">[065]</a></p> +<div class="note">Phil. ii. 9-11.</div> +<br> +<br> + +<p><a name="Footnote_066"></a><a href= +"#FNanchor066">[066]</a></p> +<div class="note">Acts x. 36.</div> +<br> +<br> + +<p><a name="Footnote_067"></a><a href= +"#FNanchor067">[067]</a></p> +<div class="note">Rev. xvii. 14.</div> +<br> +<br> + +<p><a name="Footnote_068"></a><a href= +"#FNanchor068">[068]</a></p> +<div class="note">Isaiah xxvi. 13.</div> +<br> +<br> + +<p><a name="Footnote_069"></a><a href= +"#FNanchor069">[069]</a></p> +<div class="note">Ques. 22.</div> +<br> +<br> + +<p><a name="Footnote_070"></a><a href= +"#FNanchor070">[070]</a></p> +<div class="note">Mark i. 1.</div> +<br> +<br> + +<p><a name="Footnote_071"></a><a href= +"#FNanchor071">[071]</a></p> +<div class="note">Mark i. 11.</div> +<br> +<br> + +<p><a name="Footnote_072"></a><a href= +"#FNanchor072">[072]</a></p> +<div class="note">John i. 1-3.</div> +<br> +<br> + +<p><a name="Footnote_073"></a><a href= +"#FNanchor073">[073]</a></p> +<div class="note">Isaiah vii. 14.</div> +<br> +<br> + +<p><a name="Footnote_074"></a><a href= +"#FNanchor074">[074]</a></p> +<div class="note">See <i>The Origin and Connection of the Gospels +of Matthew, Mark, and Luke</i>, and <i>The Voyage and Shipwreck +of St. Paul</i>, by Mr. Smith of Jordanhill.</div> +<br> +<br> + +<p><a name="Footnote_075"></a><a href= +"#FNanchor075">[075]</a></p> +<div class="note">Luke i. 29, ii. 19, 51.</div> +<br> +<br> + +<p><a name="Footnote_076"></a><a href= +"#FNanchor076">[076]</a></p> +<div class="note">Vol. i. p. 376.</div> +<br> +<br> + +<p><a name="Footnote_077"></a><a href= +"#FNanchor077">[077]</a></p> +<div class="note">John xix. 26, 27</div> +<br> +<br> + +<p><a name="Footnote_078"></a><a href= +"#FNanchor078">[078]</a></p> +<div class="note">John v. 31</div> +<br> +<br> + +<p><a name="Footnote_079"></a><a href= +"#FNanchor079">[079]</a></p> +<div class="note">Col. iii. 11.</div> +<br> +<br> + +<p><a name="Footnote_080"></a><a href= +"#FNanchor080">[080]</a></p> +<div class="note">Acts x. 35.</div> +<br> +<br> + +<p><a name="Footnote_081"></a><a href= +"#FNanchor081">[081]</a></p> +<div class="note">1 Cor. i. 23.</div> +<br> +<br> + +<p><a name="Footnote_082"></a><a href= +"#FNanchor082">[082]</a></p> +<div class="note">Pearson <i>On the Creed</i>, vol. i. p. +337.</div> +<br> +<br> + +<p><a name="Footnote_083"></a><a href= +"#FNanchor083">[083]</a></p> +<div class="note">1 Peter iii. 18.</div> +<br> +<br> + +<p><a name="Footnote_084"></a><a href= +"#FNanchor084">[084]</a></p> +<div class="note">Isaiah liii. 5. In this chapter, which all the +earlier Jewish authorities understood to refer to Messiah, there +are no fewer than eleven expressions which clearly describe the +vicarious character of these sufferings. See <i>Speaker's +Commentary, in loco</i>.</div> +<br> +<br> + +<p><a name="Footnote_085"></a><a href= +"#FNanchor085">[085]</a></p> +<div class="note">Luke xii. 50.</div> +<br> +<br> + +<p><a name="Footnote_086"></a><a href= +"#FNanchor086">[086]</a></p> +<div class="note">John xii. 33.</div> +<br> +<br> + +<p><a name="Footnote_087"></a><a href= +"#FNanchor087">[087]</a></p> +<div class="note">Matt. xx. 28; xvii. 22; xxvi. 2; John x. +11.</div> +<br> +<br> + +<p><a name="Footnote_088"></a><a href= +"#FNanchor088">[088]</a></p> +<div class="note">John x. 17.</div> +<br> +<br> + +<p><a name="Footnote_089"></a><a href= +"#FNanchor089">[089]</a></p> +<div class="note">Isaiah liii. 7.</div> +<br> +<br> + +<p><a name="Footnote_090"></a><a href= +"#FNanchor090">[090]</a></p> +<div class="note">Matt. xxii. 29.</div> +<br> +<br> + +<p><a name="Footnote_091"></a><a href= +"#FNanchor091">[091]</a></p> +<div class="note">Luke xxiv. 25, 26.</div> +<br> +<br> + +<p><a name="Footnote_092"></a><a href= +"#FNanchor092">[092]</a></p> +<div class="note">Matt. ii. 13-15.</div> +<br> +<br> + +<p><a name="Footnote_093"></a><a href= +"#FNanchor093">[093]</a></p> +<div class="note">John i. 11; John vii. 5; Heb. xii. 3.</div> +<br> +<br> + +<p><a name="Footnote_094"></a><a href= +"#FNanchor094">[094]</a></p> +<div class="note">Matt. xxvi. 39.</div> +<br> +<br> + +<p><a name="Footnote_095"></a><a href= +"#FNanchor095">[095]</a></p> +<div class="note">Heb. ii. 10.</div> +<br> +<br> + +<p><a name="Footnote_096"></a><a href= +"#FNanchor096">[096]</a></p> +<div class="note">Heb. iv. 15.</div> +<br> +<br> + +<p><a name="Footnote_097"></a><a href= +"#FNanchor097">[097]</a></p> +<div class="note">Gal. iii. 13.</div> +<br> +<br> + +<p><a name="Footnote_098"></a><a href= +"#FNanchor098">[098]</a></p> +<div class="note">Heb. ix. 22.</div> +<br> +<br> + +<p><a name="Footnote_099"></a><a href= +"#FNanchor099">[099]</a></p> +<div class="note">1 Cor. xv. 3.</div> +<br> +<br> + +<p><a name="Footnote_100"></a><a href= +"#FNanchor100">[100]</a></p> +<div class="note">Rev. v. 6.</div> +<br> +<br> + +<p><a name="Footnote_101"></a><a href= +"#FNanchor101">[101]</a></p> +<div class="note">Matt. xxvi. 26, 28.</div> +<br> +<br> + +<p><a name="Footnote_102"></a><a href= +"#FNanchor102">[102]</a></p> +<div class="note">Rom. v. 10.</div> +<br> +<br> + +<p><a name="Footnote_103"></a><a href= +"#FNanchor103">[103]</a></p> +<div class="note">Col. i. 14.</div> +<br> +<br> + +<p><a name="Footnote_104"></a><a href= +"#FNanchor104">[104]</a></p> +<div class="note">John x. 17, 18.</div> +<br> +<br> + +<p><a name="Footnote_105"></a><a href= +"#FNanchor105">[105]</a></p> +<div class="note">1 Peter ii. 24.</div> +<br> +<br> + +<p><a name="Footnote_106"></a><a href= +"#FNanchor106">[106]</a></p> +<div class="note">Rom. v. 9.</div> +<br> +<br> + +<p><a name="Footnote_107"></a><a href= +"#FNanchor107">[107]</a></p> +<div class="note">Rom. iii. 25, 26.</div> +<br> +<br> + +<p><a name="Footnote_108"></a><a href= +"#FNanchor108">[108]</a></p> +<div class="note">Rom. v. 18, 19.</div> +<br> +<br> + +<p><a name="Footnote_109"></a><a href= +"#FNanchor109">[109]</a></p> +<div class="note">Rev. i. 18.</div> +<br> +<br> + +<p><a name="Footnote_110"></a><a href= +"#FNanchor110">[110]</a></p> +<div class="note">Isaiah liii. 8, 9.</div> +<br> +<br> + +<p><a name="Footnote_111"></a><a href= +"#FNanchor111">[111]</a></p> +<div class="note">Deut. xxi. 22, 23.</div> +<br> +<br> + +<p><a name="Footnote_112"></a><a href= +"#FNanchor112">[112]</a></p> +<div class="note">John xix. 31.</div> +<br> +<br> + +<p><a name="Footnote_113"></a><a href= +"#FNanchor113">[113]</a></p> +<div class="note">Mark xv. 46.</div> +<br> +<br> + +<p><a name="Footnote_114"></a><a href= +"#FNanchor114">[114]</a></p> +<div class="note">Luke xxiii. 53 (R.V.).</div> +<br> +<br> + +<p><a name="Footnote_115"></a><a href= +"#FNanchor115">[115]</a></p> +<div class="note">Matt. xxvii. 63, 64.</div> +<br> +<br> + +<p><a name="Footnote_116"></a><a href= +"#FNanchor116">[116]</a></p> +<div class="note">Matt. xxvii. 65, 66.</div> +<br> +<br> + +<p><a name="Footnote_117"></a><a href= +"#FNanchor117">[117]</a></p> +<div class="note">Luke xvi. 19-26.</div> +<br> +<br> + +<p><a name="Footnote_118"></a><a href= +"#FNanchor118">[118]</a></p> +<div class="note">Mark xv. 37.</div> +<br> +<br> + +<p><a name="Footnote_119"></a><a href= +"#FNanchor119">[119]</a></p> +<div class="note">Luke xxiii. 46.</div> +<br> +<br> + +<p><a name="Footnote_120"></a><a href= +"#FNanchor120">[120]</a></p> +<div class="note">Ques. 50.</div> +<br> +<br> + +<p><a name="Footnote_121"></a><a href= +"#FNanchor121">[121]</a></p> +<div class="note">Heb ii. 17.</div> +<br> +<br> + +<p><a name="Footnote_122"></a><a href= +"#FNanchor122">[122]</a></p> +<div class="note">John iii. 13.</div> +<br> +<br> + +<p><a name="Footnote_123"></a><a href= +"#FNanchor123">[123]</a></p> +<div class="note">Heb. ix. 27.</div> +<br> +<br> + +<p><a name="Footnote_124"></a><a href= +"#FNanchor124">[124]</a></p> +<div class="note">S.C. Ques. 37.</div> +<br> +<br> + +<p><a name="Footnote_125"></a><a href= +"#FNanchor125">[125]</a></p> +<div class="note">1 Peter ii. 24.</div> +<br> +<br> + +<p><a name="Footnote_126"></a><a href= +"#FNanchor126">[126]</a></p> +<div class="note">Heb. x. 14, 26, 27.</div> +<br> +<br> + +<p><a name="Footnote_127"></a><a href= +"#FNanchor127">[127]</a></p> +<div class="note">John i.; 1 Tim. iii.</div> +<br> +<br> + +<p><a name="Footnote_128"></a><a href= +"#FNanchor128">[128]</a></p> +<div class="note">See Principal Stewart's <i>Handbook of +Christian Evidences</i>, chap. vi.</div> +<br> +<br> + +<p><a name="Footnote_129"></a><a href= +"#FNanchor129">[129]</a></p> +<div class="note">Jesus appears to have shown Himself during the +forty days after His Resurrection at least ten times, +viz.—<br> +<br> + 1. To Mary Magdalene, Mark xvi. 9; John xx. 11-18.<br> +<br> + 2. To two disciples, Mark xvi. 12; Luke xxiv. 13-32.<br> +<br> +3. To Peter on same day, Luke xxiv. 34; Cor. xv. 5.<br> +<br> + 4. To ten Apostles, Thomas only being absent, John xx. +19-25.<br> +<br> +5. To all the Apostles, Mark xvi.14; John xx. 26-29; 1 Cor. xv. +7.<br> +<br> +6. To the women at the sepulchre, Matt, xxviii. 9, 10.<br> +<br> +7. To the Apostles, and at this time probably to five hundred +others, on a mountain in Galilee, Matt, xxviii. 16-20; 1 Cor. xv. +6.<br> +<br> +8. To seven disciples at Tiberias, John xxi. 1-24.<br> +<br> +9. To James, 1 Cor. xv. 7.<br> +<br> +10. To the Apostles at His Ascension, Mark xvi. 15-18: Luke xxiv. +44-50; Acts i. 4-8; 1 Cor. xv. 7.<br> +<br> + These seem to be all the appearances recorded, but there were +probably many others, Acts i. 3.<br> +<br> +After His Ascension He appeared to Saul of Tarsus, Acts ix. 3-18; +1 Cor. xv. 8.<br> +<br> +He was seen by Stephen also, Acts vii. 55, 56.</div> +<br> +<br> + +<p><a name="Footnote_130"></a><a href= +"#FNanchor130">[130]</a></p> +<div class="note">Acts ii. 25-32.</div> +<br> +<br> + +<p><a name="Footnote_131"></a><a href= +"#FNanchor131">[131]</a></p> +<div class="note">John ii. 19.</div> +<br> +<br> + +<p><a name="Footnote_132"></a><a href= +"#FNanchor132">[132]</a></p> +<div class="note">John xvi. 16.</div> +<br> +<br> + +<p><a name="Footnote_133"></a><a href= +"#FNanchor133">[133]</a></p> +<div class="note">For proof of this, see Mark xvi. 1; Luke xxiii. +56 and xxiv. 1; Luke xxiv. 11; John xx. 9; John xx. 11-18; Luke +xxiv. 13-32; Mark xvi. 13; Luke xxiv. 37, 41; John xx. 25; Mark +xvi. 14; Matt. xxviii. 17.</div> +<br> +<br> + +<p><a name="Footnote_134"></a><a href= +"#FNanchor134">[134]</a></p> +<div class="note">1 Cor. xv. 14.</div> +<br> +<br> + +<p><a name="Footnote_135"></a><a href= +"#FNanchor135">[135]</a></p> +<div class="note">1 Peter i. 3.</div> +<br> +<br> + +<p><a name="Footnote_136"></a><a href= +"#FNanchor136">[136]</a></p> +<div class="note">Rom. i. 4.</div> +<br> +<br> + +<p><a name="Footnote_137"></a><a href= +"#FNanchor137">[137]</a></p> +<div class="note">Acts i. 22.</div> +<br> +<br> + +<p><a name="Footnote_138"></a><a href= +"#FNanchor138">[138]</a></p> +<div class="note">Rom. x. 9.</div> +<br> +<br> + +<p><a name="Footnote_139"></a><a href= +"#FNanchor139">[139]</a></p> +<div class="note">Acts x. 40, 41.</div> +<br> +<br> + +<p><a name="Footnote_140"></a><a href= +"#FNanchor140">[140]</a></p> +<div class="note">Acts i. 8.</div> +<br> +<br> + +<p><a name="Footnote_141"></a><a href= +"#FNanchor141">[141]</a></p> +<div class="note">Matt, xxviii. 20.</div> +<br> +<br> + +<p><a name="Footnote_142"></a><a href= +"#FNanchor142">[142]</a></p> +<div class="note">Luke xxiv. 50, 51.</div> +<br> +<br> + +<p><a name="Footnote_143"></a><a href= +"#FNanchor143">[143]</a></p> +<div class="note">Heb. viii. 4.</div> +<br> +<br> + +<p><a name="Footnote_144"></a><a href= +"#FNanchor144">[144]</a></p> +<div class="note">Heb. ix. 24.</div> +<br> +<br> + +<p><a name="Footnote_145"></a><a href= +"#FNanchor145">[145]</a></p> +<div class="note">Acts i. 9.</div> +<br> +<br> + +<p><a name="Footnote_146"></a><a href= +"#FNanchor146">[146]</a></p> +<div class="note">1 Kings ii. 19; Psalm xvi. 11; Heb. ix. +24.</div> +<br> +<br> + +<p><a name="Footnote_147"></a><a href= +"#FNanchor147">[147]</a></p> +<div class="note">Ephes. iv. 11, 12.</div> +<br> +<br> + +<p><a name="Footnote_148"></a><a href= +"#FNanchor148">[148]</a></p> +<div class="note">2 Cor. v. 20.</div> +<br> +<br> + +<p><a name="Footnote_149"></a><a href= +"#FNanchor149">[149]</a></p> +<div class="note">Matt. iii. 15; Acts x. 38.</div> +<br> +<br> + +<p><a name="Footnote_150"></a><a href= +"#FNanchor150">[150]</a></p> +<div class="note">Ephes. i. 22.</div> +<br> +<br> + +<p><a name="Footnote_151"></a><a href= +"#FNanchor151">[151]</a></p> +<div class="note">Heb. i. 13.</div> +<br> +<br> + +<p><a name="Footnote_152"></a><a href= +"#FNanchor152">[152]</a></p> +<div class="note">Acts i. 11.</div> +<br> +<br> + +<p><a name="Footnote_153"></a><a href= +"#FNanchor153">[153]</a></p> +<div class="note">John xiv. 2, 3.</div> +<br> +<br> + +<p><a name="Footnote_154"></a><a href= +"#FNanchor154">[154]</a></p> +<div class="note">Matt. xvi. 27.</div> +<br> +<br> + +<p><a name="Footnote_155"></a><a href= +"#FNanchor155">[155]</a></p> +<div class="note">Rev. i. 7.</div> +<br> +<br> + +<p><a name="Footnote_156"></a><a href= +"#FNanchor156">[156]</a></p> +<div class="note">Matt. xxiv. 36.</div> +<br> +<br> + +<p><a name="Footnote_157"></a><a href= +"#FNanchor157">[157]</a></p> +<div class="note">Titus ii. 13.</div> +<br> +<br> + +<p><a name="Footnote_158"></a><a href= +"#FNanchor158">[158]</a></p> +<div class="note">1 Thess. iv. 16, 17.</div> +<br> +<br> + +<p><a name="Footnote_159"></a><a href= +"#FNanchor159">[159]</a></p> +<div class="note">1 Cor. xv. 51, 52.</div> +<br> +<br> + +<p><a name="Footnote_160"></a><a href= +"#FNanchor160">[160]</a></p> +<div class="note">Acts x. 42.</div> +<br> +<br> + +<p><a name="Footnote_161"></a><a href= +"#FNanchor161">[161]</a></p> +<div class="note">2 Tim. iv. 1.</div> +<br> +<br> + +<p><a name="Footnote_162"></a><a href= +"#FNanchor162">[162]</a></p> +<div class="note">John v. 22.</div> +<br> +<br> + +<p><a name="Footnote_163"></a><a href= +"#FNanchor163">[163]</a></p> +<div class="note">Matt. xii. 35</div> +<br> +<br> + +<p><a name="Footnote_164"></a><a href= +"#FNanchor164">[164]</a></p> +<div class="note">Matt. x. 26.</div> +<br> +<br> + +<p><a name="Footnote_165"></a><a href= +"#FNanchor165">[165]</a></p> +<div class="note">Acts xix. 2.</div> +<br> +<br> + +<p><a name="Footnote_166"></a><a href= +"#FNanchor166">[166]</a></p> +<div class="note">John vii. 39.</div> +<br> +<br> + +<p><a name="Footnote_167"></a><a href= +"#FNanchor167">[167]</a></p> +<div class="note">Acts xiii. 2.</div> +<br> +<br> + +<p><a name="Footnote_168"></a><a href= +"#FNanchor168">[168]</a></p> +<div class="note">Acts v. 4.</div> +<br> +<br> + +<p><a name="Footnote_169"></a><a href= +"#FNanchor169">[169]</a></p> +<div class="note">Rom viii. 11.</div> +<br> +<br> + +<p><a name="Footnote_170"></a><a href= +"#FNanchor170">[170]</a></p> +<div class="note">1 Cor. ii. 10.</div> +<br> +<br> + +<p><a name="Footnote_171"></a><a href= +"#FNanchor171">[171]</a></p> +<div class="note">Ps. cxxxix. 7.</div> +<br> +<br> + +<p><a name="Footnote_172"></a><a href= +"#FNanchor172">[172]</a></p> +<div class="note">2 Peter 1, 21.</div> +<br> +<br> + +<p><a name="Footnote_173"></a><a href= +"#FNanchor173">[173]</a></p> +<div class="note">2 Tim iii. 16.</div> +<br> +<br> + +<p><a name="Footnote_174"></a><a href= +"#FNanchor174">[174]</a></p> +<div class="note">Luke i. 35.</div> +<br> +<br> + +<p><a name="Footnote_175"></a><a href= +"#FNanchor175">[175]</a></p> +<div class="note">John xvi. 15.</div> +<br> +<br> + +<p><a name="Footnote_176"></a><a href= +"#FNanchor176">[176]</a></p> +<div class="note">John xiv. 17.</div> +<br> +<br> + +<p><a name="Footnote_177"></a><a href= +"#FNanchor177">[177]</a></p> +<div class="note">1 Cor. vi. 19.</div> +<br> +<br> + +<p><a name="Footnote_178"></a><a href= +"#FNanchor178">[178]</a></p> +<div class="note">John xiv. 23.</div> +<br> +<br> + +<p><a name="Footnote_179"></a><a href= +"#FNanchor179">[179]</a></p> +<div class="note">Ephes. ii. 22.</div> +<br> +<br> + +<p><a name="Footnote_180"></a><a href= +"#FNanchor180">[180]</a></p> +<div class="note">Rom. viii. 9.</div> +<br> +<br> + +<p><a name="Footnote_181"></a><a href= +"#FNanchor181">[181]</a></p> +<div class="note">John xxi. 7.</div> +<br> +<br> + +<p><a name="Footnote_182"></a><a href= +"#FNanchor182">[182]</a></p> +<div class="note">Ephes. i. 14.</div> +<br> +<br> + +<p><a name="Footnote_183"></a><a href= +"#FNanchor183">[183]</a></p> +<div class="note">Acts v. 29.</div> +<br> +<br> + +<p><a name="Footnote_184"></a><a href= +"#FNanchor184">[184]</a></p> +<div class="note">2 Cor. vi. 16; John xvi. 13.</div> +<br> +<br> + +<p><a name="Footnote_185"></a><a href= +"#FNanchor185">[185]</a></p> +<div class="note">See <i>The New Testament and its Writers</i>, +by Dr. M'Clymont (Guild Library), p 123, note 1.</div> +<br> +<br> + +<p><a name="Footnote_186"></a><a href= +"#FNanchor186">[186]</a></p> +<div class="note">Eccles. vii. 20.</div> +<br> +<br> + +<p><a name="Footnote_187"></a><a href= +"#FNanchor187">[187]</a></p> +<div class="note">Ephes. v. 25-27.</div> +<br> +<br> + +<p><a name="Footnote_188"></a><a href= +"#FNanchor188">[188]</a></p> +<div class="note">Acts x. 34, 35 (R.V.).</div> +<br> +<br> + +<p><a name="Footnote_189"></a><a href= +"#FNanchor189">[189]</a></p> +<div class="note">Ephes. ii. 20.</div> +<br> +<br> + +<p><a name="Footnote_190"></a><a href= +"#FNanchor190">[190]</a></p> +<div class="note">Ephes. iv. 4-6.</div> +<br> +<br> + +<p><a name="Footnote_191"></a><a href= +"#FNanchor191">[191]</a></p> +<div class="note">1. Cor. i. 2 (R.V.).</div> +<br> +<br> + +<p><a name="Footnote_192"></a><a href= +"#FNanchor192">[192]</a></p> +<div class="note"><i>Epistle to Smyrna</i>, c. 8.</div> +<br> +<br> + +<p><a name="Footnote_193"></a><a href= +"#FNanchor193">[193]</a></p> +<div class="note">Acts ix. 32.</div> +<br> +<br> + +<p><a name="Footnote_194"></a><a href= +"#FNanchor194">[194]</a></p> +<div class="note">2 Cor. i. 1.</div> +<br> +<br> + +<p><a name="Footnote_195"></a><a href= +"#FNanchor195">[195]</a></p> +<div class="note">Heb. xii. 23.</div> +<br> +<br> + +<p><a name="Footnote_196"></a><a href= +"#FNanchor196">[196]</a></p> +<div class="note">Heb. xi. 4.</div> +<br> +<br> + +<p><a name="Footnote_197"></a><a href= +"#FNanchor197">[197]</a></p> +<div class="note">Rev. vi. 10.</div> +<br> +<br> + +<p><a name="Footnote_198"></a><a href= +"#FNanchor198">[198]</a></p> +<div class="note">Rom. v. 19</div> +<br> +<br> + +<p><a name="Footnote_199"></a><a href= +"#FNanchor199">[199]</a></p> +<div class="note">1 John i. 8.</div> +<br> +<br> + +<p><a name="Footnote_200"></a><a href= +"#FNanchor200">[200]</a></p> +<div class="note">Ques. 14.</div> +<br> +<br> + +<p><a name="Footnote_201"></a><a href= +"#FNanchor201">[201]</a></p> +<div class="note">Chap. ix.</div> +<br> +<br> + +<p><a name="Footnote_202"></a><a href= +"#FNanchor202">[202]</a></p> +<div class="note">Luke xxiv. 47.</div> +<br> +<br> + +<p><a name="Footnote_203"></a><a href= +"#FNanchor203">[203]</a></p> +<div class="note">Matt. iv. 17.</div> +<br> +<br> + +<p><a name="Footnote_204"></a><a href= +"#FNanchor204">[204]</a></p> +<div class="note">Acts ii. 38.</div> +<br> +<br> + +<p><a name="Footnote_205"></a><a href= +"#FNanchor205">[205]</a></p> +<div class="note">Acts v. 31.</div> +<br> +<br> + +<p><a name="Footnote_206"></a><a href= +"#FNanchor206">[206]</a></p> +<div class="note">2 Cor. vii. 10.</div> +<br> +<br> + +<p><a name="Footnote_207"></a><a href= +"#FNanchor207">[207]</a></p> +<div class="note">1 John i. 8.</div> +<br> +<br> + +<p><a name="Footnote_208"></a><a href= +"#FNanchor208">[208]</a></p> +<div class="note">Heb. xi. 6.</div> +<br> +<br> + +<p><a name="Footnote_209"></a><a href= +"#FNanchor209">[209]</a></p> +<div class="note">Rom. v. 1.</div> +<br> +<br> + +<p><a name="Footnote_210"></a><a href= +"#FNanchor210">[210]</a></p> +<div class="note">James i. 6, 7 (R.V.).</div> +<br> +<br> + +<p><a name="Footnote_211"></a><a href= +"#FNanchor211">[211]</a></p> +<div class="note">Psalm li. 10.</div> +<br> +<br> + +<p><a name="Footnote_212"></a><a href= +"#FNanchor212">[212]</a></p> +<div class="note">Titus ii. 12.</div> +<br> +<br> + +<p><a name="Footnote_213"></a><a href= +"#FNanchor213">[213]</a></p> +<div class="note">Job xix. 25.</div> +<br> +<br> + +<p><a name="Footnote_214"></a><a href= +"#FNanchor214">[214]</a></p> +<div class="note">Isaiah xxvi. 19.</div> +<br> +<br> + +<p><a name="Footnote_215"></a><a href= +"#FNanchor215">[215]</a></p> +<div class="note">Dan. xii. 2.</div> +<br> +<br> + +<p><a name="Footnote_216"></a><a href= +"#FNanchor216">[216]</a></p> +<div class="note">2 Maccabees, chap. vii.</div> +<br> +<br> + +<p><a name="Footnote_217"></a><a href= +"#FNanchor217">[217]</a></p> +<div class="note">John xi. 24.</div> +<br> +<br> + +<p><a name="Footnote_218"></a><a href= +"#FNanchor218">[218]</a></p> +<div class="note">John v. 28, 29.</div> +<br> +<br> + +<p><a name="Footnote_219"></a><a href= +"#FNanchor219">[219]</a></p> +<div class="note">Matt. xxii. 29.</div> +<br> +<br> + +<p><a name="Footnote_220"></a><a href= +"#FNanchor220">[220]</a></p> +<div class="note">Rev. xx. 12, 13.</div> +<br> +<br> + +<p><a name="Footnote_221"></a><a href= +"#FNanchor221">[221]</a></p> +<div class="note">1 Thess. iv. 15, 17 (R.V.).</div> +<br> +<br> + +<p><a name="Footnote_222"></a><a href= +"#FNanchor222">[222]</a></p> +<div class="note">2 Cor. v. 10.</div> +<br> +<br> + +<p><a name="Footnote_223"></a><a href= +"#FNanchor223">[223]</a></p> +<div class="note">1 Cor. vi. 14.</div> +<br> +<br> + +<p><a name="Footnote_224"></a><a href= +"#FNanchor224">[224]</a></p> +<div class="note">John v. 21.</div> +<br> +<br> + +<p><a name="Footnote_225"></a><a href= +"#FNanchor225">[225]</a></p> +<div class="note">Rom. viii. 11.</div> +<br> +<br> + +<p><a name="Footnote_226"></a><a href= +"#FNanchor226">[226]</a></p> +<div class="note">1 Cor. xv. 21, 22.</div> +<br> +<br> + +<p><a name="Footnote_227"></a><a href= +"#FNanchor227">[227]</a></p> +<div class="note">Rom. vi. 5.</div> +<br> +<br> + +<p><a name="Footnote_228"></a><a href= +"#FNanchor228">[228]</a></p> +<div class="note">Ephes. v. 23.</div> +<br> +<br> + +<p><a name="Footnote_229"></a><a href= +"#FNanchor229">[229]</a></p> +<div class="note">Phil. iii. 20 21 (R.V.).</div> +<br> +<br> + +<p><a name="Footnote_230"></a><a href= +"#FNanchor230">[230]</a></p> +<div class="note">1 Thess. v. 23.</div> +<br> +<br> + +<p><a name="Footnote_231"></a><a href= +"#FNanchor231">[231]</a></p> +<div class="note">Rev. xxii. 11.</div> +<br> +<br> + +<p><a name="Footnote_232"></a><a href= +"#FNanchor232">[232]</a></p> +<div class="note">Gal. vi. 7.</div> +<br> +<br> + +<p><a name="Footnote_233"></a><a href= +"#FNanchor233">[233]</a></p> +<div class="note">Rom. vi. 23.</div> +<br> +<br> + +<p><a name="Footnote_234"></a><a href= +"#FNanchor234">[234]</a></p> +<div class="note">Wisdom, chap. iii. 1-9 (R.V.).</div> +<br> +<br> + +<p><a name="Footnote_235"></a><a href= +"#FNanchor235">[235]</a></p> +<div class="note">Chap. v. 15, 16 (R.V.).</div> +<br> +<br> + +<p><a name="Footnote_236"></a><a href= +"#FNanchor236">[236]</a></p> +<div class="note">Col. iii. 4.</div> +<br> +<br> + +<p><a name="Footnote_237"></a><a href= +"#FNanchor237">[237]</a></p> +<div class="note">John xvii. 3.</div> +<br> +<br> + +<p><a name="Footnote_238"></a><a href= +"#FNanchor238">[238]</a></p> +<div class="note">2 Cor. v. 1.</div> +<br> +<br> + +<p><a name="Footnote_239"></a><a href= +"#FNanchor239">[239]</a></p> +<div class="note">2 Thess. i. 9.</div> +<br> +<br> + +<p><a name="Footnote_240"></a><a href= +"#FNanchor240">[240]</a></p> +<div class="note">John v. 24.</div> +<br> +<br> + +<p><a name="Footnote_241"></a><a href= +"#FNanchor241">[241]</a></p> +<div class="note">Mark x. 30.</div> +<br> +<br> + +<p><a name="Footnote_242"></a><a href= +"#FNanchor242">[242]</a></p> +<div class="note">1 Cor. xiii. 12.</div> +<br> +<br> + +<p><a name="Footnote_243"></a><a href= +"#FNanchor243">[243]</a></p> +<div class="note">1 John iii. 2.</div> +<br> +<br> + +<p><a name="Footnote_244"></a><a href= +"#FNanchor244">[244]</a></p> +<div class="note">Rev. vii. 16.</div> +<br> +<br> + +<p><a name="Footnote_245"></a><a href= +"#FNanchor245">[245]</a></p> +<div class="note">Rev. xxii. 5.</div> +<br> +<br> + +<p><a name="Footnote_246"></a><a href= +"#FNanchor246">[246]</a></p> +<div class="note">Psalm xvii. 15.</div> +<br> +<br> + +<p><a name="Footnote_247"></a><a href= +"#FNanchor247">[247]</a></p> +<div class="note">Dan. xii. 3.</div> +<br> +<br> + +<p><a name="Footnote_248"></a><a href= +"#FNanchor248">[248]</a></p> +<div class="note">Matt. xxii. 30.</div> +<br> +<br> +<br> + +<hr style="width: 45%;"> +<hr style="width: 65%;"> +<p><a name="SOME_BOOKS"></a><a href="#SOME_BOOKS_2"><b>SOME BOOKS +ON THE APOSTLES' CREED OR BEARING UPON ARTICLES +THEREOF</b></a></p> +<br> + +<p>1. <i>The History of the Apostles' Creed</i>. Anon. 1719.</p> +<p>2. <i>An Exposition of the Creed</i>. By John Pearson, D.D., +Bishop of Chester. 1820.</p> +<p>3. <i>An Exposition of the Creed</i>. By Robert Leighton, +Archbishop of Glasgow. 1825.</p> +<p>4. <i>The Creeds of the Church in their Relation to the Word +of God</i>. Hulsean Lecture, 1857. By Charles Anthony +Swainson.</p> +<p>5. <i>Lectures in Divinity</i>. By George Hill, D.D. +Edinburgh, 1837. 4th edition.</p> +<p>6. <i>The Fatherhood of God</i>. By Thomas J. Crawford, D.D., +Professor of Divinity in the University of Edinburgh. 1867.</p> +<p>7. <i>Theism</i>, being the Baird Lecture for 1876. By Robert +Flint, D.D., Professor of Divinity in the University of +Edinburgh. 1877.</p> +<p>8. <i>Anti-Theistic Theories</i>, being the Baird Lecture for +1877. By Robert Flint, D.D. 1879.</p> +<p>9. <i>The Historic Faith</i>. By B.F. Westcott, D.D., D.C.L., +Bishop of Durham. 1883.</p> +<p>10. <i>The Creeds of Christendom</i>. By Philip Schaff, D.D., +1877.</p> +<p>11. <i>The History of the Creeds</i>. By J. Rawson Lumby, D.D. +1887.</p> +<p>12. <i>An Exposition of the Apostles' Creed</i>. By J.E. +Yonge, M.A. 1888.</p> +<p>13. <i>The Foundations of the Creed</i>. By Harvey Goodwin, +D.D., D.C.L., Bishop of Carlisle. 1889.</p> +<p>14. <i>Outlines of Christian Doctrine</i>. By the Rev. H.C.G. +Moule, M.A. 1889.</p> +<p>15. <i>The Faith of the Gospel</i>. By Arthur James Mason, +B.D. 1889.</p> +<p>16. <i>Rudiments of Theology</i>. By John Pilkington Norris, +D.D.</p> +<p>17. <i>The Creed in Scotland</i>. By James Rankin, D.D. +1890.</p> +<p>18. <i>The Apostles' Creed</i>. Sermons by Robert Eyton. +1890.</p> +<p>19. <i>Christian Theism</i>. By C.A. Row, M.A. 1890.</p> +<p>20. <i>Christianity in Relation to Science and Morals</i>. By +Malcolm MacColl, M.A. 1891.</p> +<p>21. <i>Primary Convictions</i>. By William Alexander, D.C.L., +Bishop of Derry. 1893.</p> +<p>22. <i>The Apostles' Creed, its Relation to Primitive +Christianity</i>. By H.B. Swete, D.D. 1894.</p> +<p>23. <i>The Nicene Creed</i>. By H.M. Thomson, M.A. 1894.</p> +<p>24. <i>Dissertations on Subjects connected with the +Incarnation</i>. By Charles Gore, M.A. 1895.</p> +<p>25. <i>Defence of the Christian Faith</i>. By Professor F. +Godet. 1895.</p> +<br> + +<p>THE END</p> +<hr style="width: 45%;"> + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 13652 ***</div> +</body> +</html> |