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+Project Gutenberg's Exposition of the Apostles Creed, by James Dodds
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Exposition of the Apostles Creed
+
+Author: James Dodds
+
+Release Date: October 6, 2004 [EBook #13652]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK EXPOSITION OF THE APOSTLES CREED ***
+
+
+
+
+Produced by Ted Garvin, David Gundry and the Online Distributed
+Proofreading Team
+
+
+
+
+
+
+
+
+
+EXPOSITION
+
+OF
+
+THE APOSTLES' CREED
+
+
+By
+
+THE REV. JAMES DODDS, D.D.
+
+
+       *       *       *       *       *
+
+
+
+
+    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 _Table-Talk_.
+
+
+
+       *       *       *       *       *
+
+
+
+
+CONTENTS
+
+
+EDITORIAL NOTE
+
+PREFATORY NOTE
+
+INTRODUCTION
+
+
+ARTICLE
+
+1 I BELIEVE IN GOD THE FATHER ALMIGHTY, MAKER OF HEAVEN AND EARTH
+
+    SECTION
+        1. I BELIEVE
+        2. GOD
+        3. THE FATHER
+        4. ALMIGHTY
+        5. MAKER OF HEAVEN AND EARTH
+
+
+2 AND IN JESUS CHRIST HIS ONLY SON OUR LORD
+
+    SECTION
+        1. AND IN JESUS CHRIST
+        2. JESUS
+        3. CHRIST
+        4. HIS ONLY SON
+        5. OUR LORD
+
+3 WHO WAS CONCEIVED BY THE HOLY GHOST, BORN OF THE VIRGIN MARY
+
+4 SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DEAD, AND BURIED
+
+    SECTION
+        1. SUFFERED UNDER PONTIUS PILATE
+        2. WAS CRUCIFIED
+        3. DEAD
+        4. AND BURIED
+
+5 HE DESCENDED INTO HELL, THE THIRD DAY HE ROSE AGAIN FROM THE DEAD
+
+    SECTION
+        1. HE DESCENDED INTO HELL
+        2. THE THIRD DAY HE ROSE AGAIN FROM THE DEAD
+
+6 HE ASCENDED INTO HEAVEN AND SITTETH ON THE RIGHT HAND OF GOD
+THE FATHER ALMIGHTY
+
+7 FROM THENCE HE SHALL COME TO JUDGE THE QUICK AND THE DEAD
+
+8 I BELIEVE IN THE HOLY GHOST
+
+9 THE HOLY CATHOLIC CHURCH, THE COMMUNION OF SAINTS
+
+    SECTION
+        1. THE HOLY CATHOLIC CHURCH
+        2. THE COMMUNION OF SAINTS
+
+10 THE FORGIVENESS OF SINS
+
+11 THE RESURRECTION OF THE BODY
+
+12 AND THE LIFE EVERLASTING
+
+
+       *       *       *       *       *
+
+
+APPENDIX
+
+
+FOOTNOTES
+
+
+SOME BOOKS ON THE APOSTLES' CREED OR BEARING UPON ARTICLES THEREOF
+
+
+       *       *       *       *       *
+
+
+
+
+
+EDITORIAL NOTE
+
+
+Dr. Dodds' _Exposition of the Apostles' Creed_ 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.
+
+_February_ 1896.
+
+
+       *       *       *       *       *
+
+
+
+
+PREFATORY NOTE
+
+
+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.
+
+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.
+
+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.
+
+JAMES DODDS.
+
+
+       *       *       *       *       *
+
+
+
+
+THE APOSTLES' CREED
+
+INTRODUCTION
+
+
+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.
+
+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.
+
+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?"[001]
+
+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.[002] 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.[003] 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,[004] and
+when he bestows his benediction on those Galatians who walked according
+to "this rule."[005] 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."[006] 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."[007]
+
+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.
+
+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.
+
+The word "creed"--derived from the Latin "_credo_, 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.
+
+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.[008] 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.
+
+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.
+
+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.
+
+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--
+
+    1. I believe in God the Father Almighty, Maker of heaven and
+        earth.
+
+    2. And in Jesus Christ His only Son our Lord,
+
+    3. Who was conceived by the Holy Ghost, born of the Virgin Mary,
+
+    4. Suffered under Pontius Pilate, was crucified, dead, and
+        buried,
+
+    5. He descended into hell; the third day He rose again from the
+        dead,
+
+    6. He ascended into heaven, and sitteth on the right hand of God
+        the Father Almighty;
+
+    7. From thence He shall come to judge the quick and the dead.
+
+    8. I believe in the Holy Ghost,
+
+    9. The Holy Catholic Church; the Communion of saints;
+
+    10. The Forgiveness of sins;
+
+    11. The Resurrection of the body,
+
+    12. And the Life Everlasting.
+
+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.
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 1
+
+
+_1. I believe in God the Father Almighty, Maker of heaven and earth_
+
+SECTION 1.--I BELIEVE
+
+
+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_ believe." In repeating it we
+profess our own faith in what God has revealed concerning Himself.
+
+"I _believe_."--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 think_ or _I
+know_, 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."[009]
+
+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."[010] 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."[011]
+
+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
+_greatest_ 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."[012]
+
+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."[013] 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."[014] "Without faith it is impossible to
+please God."[015]
+
+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."[016]
+
+
+SECTION 2.--GOD--[017]
+
+
+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: (_a_) from the consciousness of
+mankind; (_b_) from the order and design that are manifest in the
+universe; and (_c_) from the written revelation which claims to
+have come to men from God Himself.
+
+(_a_) (_Consciousness_) 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.
+
+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.
+
+(_b_) (_Order_) 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.
+
+(_c_) (_Scripture_) 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."[018] 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.
+
+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.
+
+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.
+
+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 _us_ make man."[019] 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.
+
+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.
+
+
+SECTION 3.--THE FATHER
+
+
+The first Person in the Godhead is the Father. This name may be viewed
+(_a_) with reference to the second Person, Jesus Christ His only
+Son, or (_b_) as descriptive of His relation to believers in Christ
+Jesus, or (_c_) 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"?[020] Secret things belong unto God, but revealed things unto us
+and our children.[021] 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,"[022] 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.[023] 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."
+
+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.
+
+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.[024]
+
+In the Athanasian Creed we find the following statement of this
+doctrine:--
+
+    "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."
+
+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.
+
+
+SECTION 4.--ALMIGHTY
+
+
+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.
+
+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.[025] He so governs the
+universe that all things work together, and work together for good to
+them that love Him.[026]
+
+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.
+
+
+SECTION 5.--MAKER OF HEAVEN AND EARTH
+
+
+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.
+
+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:--
+
+    (_a_) 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.
+
+    (_b_) 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.
+
+    (_c_) 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.
+
+    (_d_) 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."[027]
+
+"I asked the earth," wrote Augustine in his _Confessions_, "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.'"[028]
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 2
+
+
+_And in Jesus Christ His only Son our Lord_
+
+SECTION 1.--AND IN JESUS CHRIST
+
+
+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.
+
+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."[029] 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.
+
+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.
+
+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,[030] as Luke's statements show. Hymenaeus,[031]
+Phygellus, and Hermogenes,[032] 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.[033]
+
+
+SECTION 2.--JESUS
+
+
+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.
+
+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."[034] 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."[035] 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.
+
+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[036] 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";[037] 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."[038] 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."[039] 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."[040]
+
+
+SECTION 3.--CHRIST
+
+
+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.
+
+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.
+
+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.
+
+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."[041] "Is not this the Christ?"[042]
+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.[043] 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."[044] 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."[045]
+
+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."[046] 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."[047]
+
+
+SECTION 4.--HIS ONLY SON
+
+
+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."[048] 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."[049] 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."[050] 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."[051] It
+has been noted that Christ, in speaking to His disciples, never says
+_our_ Father, but either _My_ Father, or _your_ 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";[052] and when Martha said, "I believe that thou
+art the Son of God, which should come into the world."[053] 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."[054] 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."[055] 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.
+
+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."[056] 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."[057]
+
+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.
+
+
+SECTION 5--OUR LORD
+
+
+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";[058] "They have taken the Lord out of the sepulchre";[059] "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."[060] 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."[061] 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";[062] "All things are delivered unto me of my Father";[063] "The
+Father loveth the Son, and hath given all things into his hand."[064]
+"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."[065]
+
+While Christ is the "Lord of all,"[066] the Creed yet sets forth the
+truth that there is a special sense in which He is the Lord of
+believers, "our Lord."
+
+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,"[067]--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."[068] As the followers and subjects of an
+omnipotent, righteous King we shall strive to "bring into captivity
+every thought to the obedience of Christ."
+
+It is noteworthy that a plural pronoun is used in this recognition of
+Christ as _our_ 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.
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 3
+
+
+_Who was conceived by the Holy Ghost, born of the Virgin Mary_
+
+
+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."[069]
+
+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;"[070] 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."[071] 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."[072]
+
+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,"[073] 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.[074]
+
+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.[075] Lange, in his _Life of Jesus_, finds in the
+specialties of the narrative evidence of a woman's diction.[076] 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."[077]
+
+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,"[078] 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.
+
+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."[079] 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."[080]
+
+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.
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 4
+
+
+_Suffered under Pontius Pilate, was crucified, dead, and buried_
+
+SECTION 1.--SUFFERED UNDER PONTIUS PILATE
+
+
+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 _Annals_ 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,"[081] still raises
+opposition and kindles hostility.
+
+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."[082] 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."[083] 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."[084] 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.[085] 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."[086] 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.[087] 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."[088] 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."[089]
+
+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";[090] 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?"[091]
+
+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.[092] He was "despised and rejected" by
+His countrymen. His claims were refused by His kinsmen. He "endured the
+contradiction of sinners."[093] 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."[094] As
+man's Saviour Jesus was made perfect through suffering.[095] "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."[096] 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.
+
+
+SECTION 2.--WAS CRUCIFIED
+
+
+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.
+
+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."[097] 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.
+
+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.
+
+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."
+
+
+SECTION 3.--DEAD
+
+
+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,"[098] 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."[099] 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.[100] 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."[101] "We are reconciled to God by the death
+of His Son."[102] "We have redemption through his blood, even the
+forgiveness of sins."[103] 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."[104] 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."[105] We are "justified by his blood."[106] "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."[107] "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."[108]
+
+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.
+
+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.
+
+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."[109]
+
+
+SECTION 4.--AND BURIED
+
+
+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."[110] 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.[111] 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."[112] 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.[113]
+
+It was a new sepulchre, "where never man had yet lain."[114] 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.
+
+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.
+
+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.[115] 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,"[116]--proceedings which eventually furnished strong confirmation
+of the reality of Christ's death, burial, and resurrection.
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 5
+
+
+_He descended into hell; the third day He rose again from the dead_
+
+SECTION 1.--HE DESCENDED INTO HELL
+
+
+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."
+
+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.
+
+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. _Gehenna_ 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 _Hell_, is _Hades_, which means "covered,"
+"unseen" or "hidden." _Hades_ is the abode of disembodied spirits until
+the resurrection. The Jews believed it to consist of two parts, one
+blissful, which they termed _Paradise_--the abode of the faithful; the
+other _Gehenna_, 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.[117]
+
+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."[118] 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,"[119] were His last words on the cross.
+
+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'"[120] 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."[121]
+
+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.[122]
+
+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.
+
+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.
+
+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.
+
+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.[123] 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 _Limbus Patrum_, 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.
+
+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."[124]
+
+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."[125] 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."[126]
+
+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,[127] "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.
+
+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.
+
+
+SECTION 2.--THE THIRD DAY HE ROSE AGAIN FROM THE DEAD[128]
+
+
+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.[129]
+
+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.[130]
+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;[131] 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.[132] The place
+which this doctrine holds in the Christian faith is shown by the
+numerous references to it in the Epistles.
+
+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.[133] 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,"[134] 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."[135] 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.[136] 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.[137] 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."[138]
+
+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.
+
+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.
+
+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.
+
+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.
+
+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."[139]
+
+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.
+
+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.
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 6
+
+
+_He ascended into heaven, and sitteth on the right hand of
+    God the Father Almighty_
+
+
+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."[140] 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."[141]
+
+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."[142]
+
+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."[143] 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."[144]
+
+The Ascension took place in open day and in the sight of the Apostles.
+"While they beheld, he was taken up."[145] 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.
+
+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.[146] 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.
+
+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.
+
+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."[147] 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."[148]
+
+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.
+
+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.[149] 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,[150] 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?"[151]
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 7
+
+_From thence He shall come to judge the quick and the dead_
+
+
+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."[152] 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."[153] 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."[154]
+"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."[155]
+
+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."[156] 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."[157] 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.
+
+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.
+
+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."[158] 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."[159]
+"He commanded us to testify," says Peter, "that it is he which was
+ordained of God to be the Judge of quick and dead."[160] And Paul writes
+to Timothy that "the Lord Jesus Christ shall judge the quick and the
+dead at his appearing."[161]
+
+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.
+
+"The Father judgeth no man, but hath committed all judgment unto the
+Son."[162] 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."[163] 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."[164] 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.
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 8
+
+_I believe in the Holy Ghost_
+
+
+The eighth article of the Creed declares belief in the third Divine
+Person--the Holy Ghost.
+
+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.
+
+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.
+
+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.[165] John tells us that even while Jesus was on earth the Holy
+Ghost was not yet given, because that Jesus was not yet glorified.[166]
+
+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.
+
+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.
+
+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."[167]
+
+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."[168] 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 _Omnipotence_ is attributed to Him--"The Spirit shall
+quicken your mortal bodies",[169] _Omniscience_--"The Spirit searcheth
+all things",[170] _Omnipresence_--"Whither shall I go from thy
+Spirit?"[171] Divinity is attributed to the third Person in the
+statement that "holy men of God spake as they were moved by the Holy
+Ghost,"[172] taken in connection with the other statement, "all
+Scripture is given by inspiration of God."[173]
+
+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."[174] 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,[175] 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."[176] Our bodies
+become the temples of the Holy Ghost.[177] It is through Him that the
+Father and the Son come and make their abode in the faithful.[178] We
+are made "an habitation of God through the Spirit."[179] "If any man
+have not the Spirit of Christ, he is none of his."[180] 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.[181] If we are
+receiving and resting on Jesus as our Saviour, then His Spirit is within
+us as the earnest of our inheritance.[182] 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."[183] 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.
+
+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.[184]
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 9
+
+_The Holy Catholic Church, the Communion of Saints_
+
+SECTION 1.--THE HOLY CATHOLIC CHURCH
+
+
+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 _kurios_,
+Lord, in the adjectival form _kuriakos_, of or belonging to the
+Lord--the Scottish word "kirk" being therefore a form nearer the
+original than the equivalent term _Church_. 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.[185] 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.
+
+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.
+
+The Church is termed the _Holy_ 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."[186] 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.
+
+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."[187] 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.
+
+The Christian Church is a _Catholic_ 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.[188]
+
+The Catholic Church is _One_. It is _the_ 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;[189]
+one body, with one hope, one Lord, one faith, one baptism.[190] The
+distinctive marks of the true Church are allegiance to one Lord,
+confession of a common creed, and participation in the same Sacraments.
+
+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.
+
+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.
+
+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."[191] 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."[192]
+
+
+SECTION 2.--THE COMMUNION OF SAINTS
+
+
+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.
+
+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."
+
+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.[193] Paul speaks of a
+collection for the poor saints at Jerusalem, and writes letters to all
+the saints in Achaia,[194] 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.
+
+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.
+
+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.
+
+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."[195]
+
+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."[196] 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?"[197] 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.
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 10
+
+_The Forgiveness of Sins_
+
+
+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.
+
+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.
+
+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.
+
+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."[198]
+
+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."[199]
+
+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."[200] 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.
+
+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.
+
+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."[201] 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.
+
+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.[202]
+
+In order that the grace of God may bring salvation, it is required that
+there shall be (_a_) Repentance. In Scripture repentance is set forth as
+necessarily preceding pardon: "Jesus began to preach, and to say,
+Repent."[203] "Peter said unto them, Repent."[204] "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."[205] Repentance begins in
+contrition. "Godly sorrow for sin worketh repentance to salvation."[206]
+(_b_) 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."[207] 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. (_c_) 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."[208] "Being justified by faith, we have peace
+with God through our Lord Jesus Christ."[209] "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."[210] (_d_) 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."[211] 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."[212]
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 11
+
+_The Resurrection of the Body_
+
+
+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."[213] 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."[214] 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."[215] 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."[216] 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,"[217]
+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."[218] 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";[219] 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.
+
+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";[220]
+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."[221]
+
+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."[222]
+
+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":[223] God the Son: "As the Father raiseth up the dead, and
+quickeneth them; even so the Son quickeneth whom he will":[224] 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."[225] 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."[226] 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."[227]
+
+Christianity teaches that the body as well as the soul is redeemed by
+the Lord Jesus Christ, "the Saviour of the body."[228] 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.
+
+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."[229] 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.[230] 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."[231] "Whatsoever a man soweth that shall he also
+reap,"[232] and the harvest will abide with him for ever.
+
+
+       *       *       *       *       *
+
+
+
+
+ARTICLE 12
+
+_And the Life Everlasting_
+
+
+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."[233] 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.
+
+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.
+
+The author of the Apocryphal Book termed _The Wisdom of Solomon_ thus
+records his belief:--
+
+    The souls of the righteous are in the hand of God,
+    And no torment shall touch them.
+    In the eyes of the foolish they seemed to have died;
+    And their departure was accounted _to be their_ hurt,
+    And their journeying away from us _to be their_ ruin,
+    But they are in peace.
+    For even if in the sight of men they be punished,
+    Their hope is full of immortality:
+    And having borne a little chastening they shall receive great good;
+    Because God made trial of them, and found them worthy of Himself.
+    As gold in the furnace He proved them,
+    And as a whole burnt offering He accepted them.
+    And in the time of their visitation they shall shine forth,
+    And as sparks among stubble they shall run to and fro.
+    They shall judge nations, and have dominion over peoples;
+    And the Lord shall reign over them for evermore.
+    They that trust in Him shall understand truth,
+    And the faithful shall abide with Him in love;
+    Because grace and mercy are to His chosen.[234]
+
+Again he writes:--
+
+    The righteous live for ever,
+    And in the Lord is their reward,
+    And the care for them with the Most High.
+    Therefore shall they receive the crown of royal dignity
+    And the diadem of beauty from the Lord's hand.[235]
+
+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."[236] 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."[237]
+
+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.
+
+The _Everlasting Life_ 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."[238]
+
+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.
+
+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.
+
+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."[239]
+
+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."[240] 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."[241] 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,"[242] but "we know that, when he shall
+appear, we shall be like him; for we shall see him as he is."[243]
+
+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";[244] "There shall be no night there; and they
+need no candle, neither light of the sun; for the Lord God giveth them
+light."[245] 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.
+
+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.[246]
+"They shall shine as the brightness of the firmament, and as the stars
+for ever and ever."[247] They shall sit down with Christ upon His
+throne, and shall be rulers over cities. "They are as the angels of God
+in heaven."[248] 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.
+
+
+       *       *       *       *       *
+
+
+
+
+APPENDIX
+
+
+The, following arrangement is from Professor Lumby's _History of the
+Creeds_. 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.
+
+
+THE APOSTLES' CREED.        CREEDS OF ST. IRENAEUS      CREEDS OF TERTULLIAN
+                            (A.D. 180).                 (A.D. 200).
+
+1. I believe in God the     I believe in one God,       I believe in one God,
+Father Almighty, Maker      the Father Almighty, who    the Creator of the
+of heaven and earth:        made heaven and earth;      world, who produced all
+                                                        out of nothing ...
+
+2. And in Jesus Christ      And in one Christ Jesus,    And in the Word His Son
+His only Son our Lord,      the Son of God [our         [Jesus Christ],
+                            Lord],
+
+3. Who was conceived by     Who was made flesh [of      Who through the Spirit
+the Holy Ghost, born of     the Virgin];                and Power of God the
+the Virgin Mary,                                        Father descended into
+                                                        the Virgin Mary, was
+                                                        made flesh in her womb,
+                                                        and born of her;
+
+4. Suffered under           And in His suffering        Was fixed on the cross
+Pontius Pilate, was         [under Pontius Pilate];     [under Pontius Pilate];
+crucified, dead, and                                    was dead and buried;
+buried,
+
+5. He descended into        And in His rising from      Rose again the third
+hell; the third day He      the dead;                   day;
+rose again from the
+dead,
+
+6. He ascended into         And in His ascension in     Was taken into heaven,
+heaven, and sitteth on      the flesh;                  and sat down at the
+the right hand of God                                   right hand of God;
+the Father Almighty;
+
+7. From thence He shall     And in His coming from      He will come to judge
+come to judge the quick     heaven ... that He may      the wicked to eternal
+and the dead.               execute just judgment on    fire.
+                            all.
+
+8. I believe in the Holy    And in the Holy Ghost.      And in the Holy Spirit
+Ghost;                                                  sent by Christ.
+
+9. The Holy Catholic
+Church; the Communion of
+saints;
+
+10. The Forgiveness of
+sins;
+
+11. The Resurrection of     And that Christ shall       And that Christ will,
+the body;                   come from heaven to         after the revival of
+                            raise up all flesh ...      both body and soul with
+12. And the                 and to adjudge the          the restoration of the
+Life Everlasting.           impious and unjust ...      flesh, receive His holy
+                            to eternal fire, and to     ones into the enjoyment
+                            give to the just and        of life eternal and the
+                            holy immortality and        promises of heaven.
+                            eternal glory.
+
+
+       *       *       *       *       *
+
+
+TRANSCRIBER'S CHANGES:--
+
+
+Footnote 016 amended from "1 Peter iii. 1." to "1 Peter iii. 15."
+
+Footnote 198 amended from "1 Rom v. 19" to "Rom v. 19"
+
+Footnote 243 amended from "2 John iii. 2" to "1 John iii.2."
+
+
+       *       *       *       *       *
+
+
+
+FOOTNOTES
+
+
+
+
+[Footnote 001: John xi. 25, 26.]
+
+[Footnote 002: Matt, xxviii. 20.]
+
+[Footnote 003: 1 Cor. xv. 1-4.]
+
+[Footnote 004: Rom. vi. 17.]
+
+[Footnote 005: Gal. vi. 16.]
+
+[Footnote 006: 1 Tim. vi. 20.]
+
+[Footnote 007: 2 Tim. i. 13, 14.]
+
+[Footnote 008: See Appendix]
+
+[Footnote 009: Rom. x. 10.]
+
+[Footnote 010: Rom. x. 17.]
+
+[Footnote 011: Heb. xi. 3.]
+
+[Footnote 012: _Table-Talk_, 1852, p. 144.]
+
+[Footnote 013: 1 John v. 9.]
+
+[Footnote 014: Heb. xi. 6.]
+
+[Footnote 015: Heb. xi. 6.]
+
+[Footnote 016: 1 Peter iii. 15.]
+
+[Footnote 017: See Handbook of Christian Evidences, Principal Stewart,
+chap. i.]
+
+[Footnote 018: Deut. vi. 4.]
+
+[Footnote 019: 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.]
+
+[Footnote 020: Job xi. 7.]
+
+[Footnote 021: Deut. xxix. 29.]
+
+[Footnote 022: John x. 30.]
+
+[Footnote 023: John xvii. 5.]
+
+[Footnote 024: See Hodge's _Systematic Theology_, vol. i. p. 444.]
+
+[Footnote 025: Psalm lxxvi. 10.]
+
+[Footnote 026: Rom. viii. 28.]
+
+[Footnote 027: Rom. i. 20.]
+
+[Footnote 028: _Confessions_, Bk. x. chap. vi.]
+
+[Footnote 029: Luke ii. 34.]
+
+[Footnote 030: Acts viii.]
+
+[Footnote 031: 2 Tim. ii. 17.]
+
+[Footnote 032: 2 Tim. i. 15.]
+
+[Footnote 033: See _Landmarks of Church History_, by Professor Cowan,
+D.D., p. 16.]
+
+[Footnote 034: Isaiah ix. 6.]
+
+[Footnote 035: Matt. i. 21.]
+
+[Footnote 036: Col. iv. 11.]
+
+[Footnote 037: Matt. xxi. 11.]
+
+[Footnote 038: Matt. i. 23.]
+
+[Footnote 039: Acts iv. 12.]
+
+[Footnote 040: Phil. ii. 9-11.]
+
+[Footnote 041: John i. 41.]
+
+[Footnote 042: John iv. 29.]
+
+[Footnote 043: Matt. xvi. 16, 17.]
+
+[Footnote 044: Acts xviii. 28.]
+
+[Footnote 045: John ix. 22.]
+
+[Footnote 046: Psalm xlv. 7; Heb. i. 9.]
+
+[Footnote 047: John xx. 31.]
+
+[Footnote 048: Psalm ii. 7.]
+
+[Footnote 049: Isaiah ix. 6.]
+
+[Footnote 050: John i. 1, 14 (R.V.).]
+
+[Footnote 051: Heb. i. 1-3.]
+
+[Footnote 052: John i. 49.]
+
+[Footnote 053: John xi. 27.]
+
+[Footnote 054: John viii. 58.]
+
+[Footnote 055: Prov. viii. 22, 30.]
+
+[Footnote 056: Matt. xxvi. 63; Mark xiv. 61.]
+
+[Footnote 057: Matt. xxvi. 65, 66.]
+
+[Footnote 058: Matt. xxviii. 6.]
+
+[Footnote 059: John xx. 2.]
+
+[Footnote 060: 1 Cor. xi. 23.]
+
+[Footnote 061: 1 Cor. viii. 6.]
+
+[Footnote 062: Matt. xxviii. 18.]
+
+[Footnote 063: Matt. xi. 27.]
+
+[Footnote 064: John iii. 35.]
+
+[Footnote 065: Phil. ii. 9-11.]
+
+[Footnote 066: Acts x. 36.]
+
+[Footnote 067: Rev. xvii. 14.]
+
+[Footnote 068: Isaiah xxvi. 13.]
+
+[Footnote 069: Ques. 22.]
+
+[Footnote 070: Mark i. 1.]
+
+[Footnote 071: Mark i. 11.]
+
+[Footnote 072: John i. 1-3.]
+
+[Footnote 073: Isaiah vii. 14.]
+
+[Footnote 074: See _The Origin and Connection of the Gospels of Matthew,
+Mark, and Luke_, and _The Voyage and Shipwreck of St. Paul_, by Mr.
+Smith of Jordanhill.]
+
+[Footnote 075: Luke i. 29, ii. 19, 51.]
+
+[Footnote 076: Vol. i. p. 376.]
+
+[Footnote 077: John xix. 26, 27]
+
+[Footnote 078: John v. 31]
+
+[Footnote 079: Col. iii. 11.]
+
+[Footnote 080: Acts x. 35.]
+
+[Footnote 081: 1 Cor. i. 23.]
+
+[Footnote 082: Pearson _On the Creed_, vol. i. p. 337.]
+
+[Footnote 083: 1 Peter iii. 18.]
+
+[Footnote 084: 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 _Speaker's Commentary, in loco_.]
+
+[Footnote 085: Luke xii. 50.]
+
+[Footnote 086: John xii. 33.]
+
+[Footnote 087: Matt. xx. 28; xvii. 22; xxvi. 2; John x. 11.]
+
+[Footnote 088: John x. 17.]
+
+[Footnote 089: Isaiah liii. 7.]
+
+[Footnote 090: Matt. xxii. 29.]
+
+[Footnote 091: Luke xxiv. 25, 26.]
+
+[Footnote 092: Matt. ii. 13-15.]
+
+[Footnote 093: John i. 11; John vii. 5; Heb. xii. 3.]
+
+[Footnote 094: Matt. xxvi. 39.]
+
+[Footnote 095: Heb. ii. 10.]
+
+[Footnote 096: Heb. iv. 15.]
+
+[Footnote 097: Gal. iii. 13.]
+
+[Footnote 098: Heb. ix. 22.]
+
+[Footnote 099: 1 Cor. xv. 3.]
+
+[Footnote 100: Rev. v. 6.]
+
+[Footnote 101: Matt. xxvi. 26, 28.]
+
+[Footnote 102: Rom. v. 10.]
+
+[Footnote 103: Col. i. 14.]
+
+[Footnote 104: John x. 17, 18.]
+
+[Footnote 105: 1 Peter ii. 24.]
+
+[Footnote 106: Rom. v. 9.]
+
+[Footnote 107: Rom. iii. 25, 26.]
+
+[Footnote 108: Rom. v. 18, 19.]
+
+[Footnote 109: Rev. i. 18.]
+
+[Footnote 110: Isaiah liii. 8, 9.]
+
+[Footnote 111: Deut. xxi. 22, 23.]
+
+[Footnote 112: John xix. 31.]
+
+[Footnote 113: Mark xv. 46.]
+
+[Footnote 114: Luke xxiii. 53 (R.V.).]
+
+[Footnote 115: Matt. xxvii. 63, 64.]
+
+[Footnote 116: Matt. xxvii. 65, 66.]
+
+[Footnote 117: Luke xvi. 19-26.]
+
+[Footnote 118: Mark xv. 37.]
+
+[Footnote 119: Luke xxiii. 46.]
+
+[Footnote 120: Ques. 50.]
+
+[Footnote 121: Heb ii. 17.]
+
+[Footnote 122: John iii. 13.]
+
+[Footnote 123: Heb. ix. 27.]
+
+[Footnote 124: S.C. Ques. 37.]
+
+[Footnote 125: 1 Peter ii. 24.]
+
+[Footnote 126: Heb. x. 14, 26, 27.]
+
+[Footnote 127: John i.; 1 Tim. iii.]
+
+[Footnote 128: See Principal Stewart's _Handbook of Christian
+Evidences_, chap. vi.]
+
+[Footnote 129: Jesus appears to have shown Himself during the forty days
+after His Resurrection at least ten times, viz.--
+
+1. To Mary Magdalene, Mark xvi. 9; John xx. 11-18.
+
+2. To two disciples, Mark xvi. 12; Luke xxiv. 13-32.
+
+3. To Peter on same day, Luke xxiv. 34; Cor. xv. 5.
+
+4. To ten Apostles, Thomas only being absent, John xx. 19-25.
+
+5. To all the Apostles, Mark xvi. 14; John xx. 26-29; 1 Cor. xv. 7.
+
+6. To the women at the sepulchre, Matt, xxviii. 9, 10.
+
+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.
+
+8. To seven disciples at Tiberias, John xxi. 1-24.
+
+9. To James, 1 Cor. xv. 7.
+
+10. To the Apostles at His Ascension, Mark xvi. 15-18: Luke xxiv. 44-50;
+Acts i. 4-8; 1 Cor. xv. 7.
+
+These seem to be all the appearances recorded, but there were probably
+many others, Acts i. 3. After His Ascension He appeared to Saul of
+Tarsus, Acts ix. 3-18; 1 Cor. xv. 8. He was seen by Stephen also, Acts
+vii. 55, 56.]
+
+[Footnote 130: Acts ii. 25-32.]
+
+[Footnote 131: John ii. 19.]
+
+[Footnote 132: John xvi. 16.]
+
+[Footnote 133: 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.]
+
+[Footnote 134: 1 Cor. xv. 14.]
+
+[Footnote 135: 1 Peter i. 3.]
+
+[Footnote 136: Rom. i. 4.]
+
+[Footnote 137: Acts i. 22.]
+
+[Footnote 138: Rom. x. 9.]
+
+[Footnote 139: Acts x. 40, 41.]
+
+[Footnote 140: Acts i. 8.]
+
+[Footnote 141: Matt, xxviii. 20.]
+
+[Footnote 142: Luke xxiv. 50, 51.]
+
+[Footnote 143: Heb. viii. 4.]
+
+[Footnote 144: Heb. ix. 24.]
+
+[Footnote 145: Acts i. 9.]
+
+[Footnote 146: 1 Kings ii. 19; Psalm xvi. 11; Heb. ix. 24.]
+
+[Footnote 147: Ephes. iv. 11, 12.]
+
+[Footnote 148: 2 Cor. v. 20.]
+
+[Footnote 149: Matt. iii. 16; Acts x. 38.]
+
+[Footnote 150: Ephes. i. 22.]
+
+[Footnote 151: Heb. i. 13.]
+
+[Footnote 152: Acts i. 11.]
+
+[Footnote 153: John xiv. 2, 3.]
+
+[Footnote 154: Matt. xvi. 27.]
+
+[Footnote 155: Rev. i. 7.]
+
+[Footnote 156: Matt. xxiv. 36.]
+
+[Footnote 157: Titus ii. 13.]
+
+[Footnote 158: 1 Thess. iv. 16, 17.]
+
+[Footnote 159: 1 Cor. xv. 51, 52.]
+
+[Footnote 160: Acts x. 42.]
+
+[Footnote 161: 2 Tim. iv. 1.]
+
+[Footnote 162: John v. 22.]
+
+[Footnote 163: Matt. xii. 35]
+
+[Footnote 164: Matt. x. 26.]
+
+[Footnote 165: Acts xix. 2.]
+
+[Footnote 166: John vii. 39.]
+
+[Footnote 167: Acts xiii. 2.]
+
+[Footnote 168: Acts v. 4.]
+
+[Footnote 169: Rom viii. 11.]
+
+[Footnote 170: 1 Cor. ii. 10.]
+
+[Footnote 171: Ps. cxxxix. 7.]
+
+[Footnote 172: 2 Peter 1, 21.]
+
+[Footnote 173: 2 Tim iii. 16.]
+
+[Footnote 174: Luke i. 35.]
+
+[Footnote 175: John xvi. 15.]
+
+[Footnote 176: John xiv. 17.]
+
+[Footnote 177: 1 Cor. vi. 19.]
+
+[Footnote 178: John xiv. 23.]
+
+[Footnote 179: Ephes. ii. 22.]
+
+[Footnote 180: Rom. viii. 9.]
+
+[Footnote 181: John xxi. 7.]
+
+[Footnote 182: Ephes. i. 14.]
+
+[Footnote 183: Acts v. 29.]
+
+[Footnote 184: 2 Cor. vi. 16; John xvi. 13.]
+
+[Footnote 185: See _The New Testament and its Writers_, by Dr. M'Clymont
+(Guild Library), p 123, note 1.]
+
+[Footnote 186: Eccles. vii. 20.]
+
+[Footnote 187: Ephes. v. 25-27.]
+
+[Footnote 188: Acts x. 34, 35 (R.V.).]
+
+[Footnote 189: Ephes. ii. 20.]
+
+[Footnote 190: Ephes. iv. 4-6.]
+
+[Footnote 191: 1. Cor. i. 2 (R.V.).]
+
+[Footnote 192: _Epistle to Smyrna_, c. 8.]
+
+[Footnote 193: Acts ix. 32.]
+
+[Footnote 194: 2 Cor. i. 1.]
+
+[Footnote 195: Heb. xii. 23.]
+
+[Footnote 196: Heb. xi. 4.]
+
+[Footnote 197: Rev. vi. 10.]
+
+[Footnote 198: Rom. v. 19]
+
+[Footnote 199: 1 John i. 8.]
+
+[Footnote 200: Ques. 14.]
+
+[Footnote 201: Chap. ix.]
+
+[Footnote 202: Luke xxiv. 47.]
+
+[Footnote 203: Matt. iv. 17.]
+
+[Footnote 204: Acts ii. 38.]
+
+[Footnote 205: Acts v. 31.]
+
+[Footnote 206: 2 Cor. vii. 10.]
+
+[Footnote 207: 1 John i. 8.]
+
+[Footnote 208: Heb. xi. 6.]
+
+[Footnote 209: Rom. v. 1.]
+
+[Footnote 210: James i. 6, 7 (R.V.).]
+
+[Footnote 211: Psalm li. 10.]
+
+[Footnote 212: Titus ii. 12.]
+
+[Footnote 213: Job xix. 25.]
+
+[Footnote 214: Isaiah xxvi. 19.]
+
+[Footnote 215: Dan. xii. 2.]
+
+[Footnote 216: 2 Maccabees, chap. vii.]
+
+[Footnote 217: John xi. 24.]
+
+[Footnote 218: John v. 28, 29.]
+
+[Footnote 219: Matt. xxii. 29.]
+
+[Footnote 220: Rev. xx. 12, 13.]
+
+[Footnote 221: 1 Thess. iv. 15, 17 (R.V.).]
+
+[Footnote 222: 2 Cor. v. 10.]
+
+[Footnote 223: 1 Cor. vi. 14.]
+
+[Footnote 224: John v. 21.]
+
+[Footnote 225: Rom. viii. 11.]
+
+[Footnote 226: 1 Cor. xv. 21, 22.]
+
+[Footnote 227: Rom. vi. 5.]
+
+[Footnote 228: Ephes. v. 23.]
+
+[Footnote 229: Phil. iii. 20, 21 (R.V.).]
+
+[Footnote 230: 1 Thess. v. 23.]
+
+[Footnote 231: Rev. xxii. 11.]
+
+[Footnote 232: Gal. vi. 7.]
+
+[Footnote 233: Rom. vi. 23.]
+
+[Footnote 234: Wisdom, chap. iii. 1-9 (R.V.).]
+
+[Footnote 235: Chap. v. 15, 16 (R.V.).]
+
+[Footnote 236: Col. iii. 4.]
+
+[Footnote 237: John xvii. 3.]
+
+[Footnote 238: 2 Cor. v. 1.]
+
+[Footnote 239: 2 Thess. i. 9.]
+
+[Footnote 240: John v. 24.]
+
+[Footnote 241: Mark x. 30.]
+
+[Footnote 242: 1 Cor. xiii. 12.]
+
+[Footnote 243: 1 John iii. 2.]
+
+[Footnote 244: Rev. vii. 16.]
+
+[Footnote 245: Rev. xxii. 5.]
+
+[Footnote 246: Psalm xvii. 15.]
+
+[Footnote 247: Dan. xii. 3.]
+
+[Footnote 248: Matt. xxii. 30.]
+
+
+       *       *       *       *       *
+
+
+
+
+SOME BOOKS
+ON
+THE APOSTLES' CREED OR BEARING
+UPON ARTICLES THEREOF
+
+
+1. _The History of the Apostles' Creed_. Anon. 1719.
+
+2. _An Exposition of the Creed_. By John Pearson, D.D., Bishop of
+Chester. 1820.
+
+3. _An Exposition of the Creed_. By Robert Leighton, Archbishop of
+Glasgow. 1825.
+
+4. _The Creeds of the Church in their Relation to the Word of God_.
+Hulsean Lecture, 1857. By Charles Anthony Swainson.
+
+5. _Lectures in Divinity_. By George Hill, D.D. Edinburgh, 1837. 4th
+edition.
+
+6. _The Fatherhood of God_. By Thomas J. Crawford, D.D., Professor of
+Divinity in the University of Edinburgh. 1867.
+
+7. _Theism_, being the Baird Lecture for 1876. By Robert Flint, D.D.,
+Professor of Divinity in the University of Edinburgh. 1877.
+
+8. _Anti-Theistic Theories_, being the Baird Lecture for 1877. By Robert
+Flint, D.D. 1879.
+
+9. _The Historic Faith_. By B.F. Westcott, D.D., D.C.L., Bishop of
+Durham. 1883.
+
+10. _The Creeds of Christendom_. By Philip Schaff, D.D., 1877.
+
+11. _The History of the Creeds_. By J. Rawson Lumby, D.D. 1887.
+
+12. _An Exposition of the Apostles' Creed_. By J.E. Yonge, M.A. 1888.
+
+13. _The Foundations of the Creed_. By Harvey Goodwin, D.D., D.C.L.,
+Bishop of Carlisle. 1889.
+
+14. _Outlines of Christian Doctrine_. By the Rev. H.C.G. Moule, M.A.
+1889.
+
+15. _The Faith of the Gospel_. By Arthur James Mason, B.D. 1889.
+
+16. _Rudiments of Theology_. By John Pilkington Norris, D.D.
+
+17. _The Creed in Scotland_. By James Rankin, D.D. 1890.
+
+18. _The Apostles' Creed_. Sermons by Robert Eyton. 1890.
+
+19. _Christian Theism_. By C.A. Row, M.A. 1890.
+
+20. _Christianity in Relation to Science and Morals_. By Malcolm
+MacColl, M.A. 1891.
+
+21. _Primary Convictions_. By William Alexander, D.C.L., Bishop of
+Derry. 1893.
+
+22. _The Apostles' Creed, its Relation to Primitive Christianity_. By
+H.B. Swete, D.D. 1894.
+
+23. _The Nicene Creed_. By H.M. Thomson, M.A. 1894.
+
+24. _Dissertations on Subjects connected with the Incarnation_. By
+Charles Gore, M.A. 1895.
+
+25. _Defence of the Christian Faith_. By Professor F. Godet. 1895.
+
+
+THE END
+
+
+       *       *       *       *       *
+
+
+
+
+
+
+
+
+
+
+End of Project Gutenberg's Exposition of the Apostles Creed, by James Dodds
+
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