Chapter XVII: Perseverance of the Saints.

Perseverance of the Saints.
I. They whom God hath justified and sanctified he will also glorify;
[2182] consequently, the truly regenerated soul will never totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved. [2183] I. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved. [2184] II. This perseverance depends on the unchangeable love and power of God; [2185] the merits, advocacy, [2186] and intercession of Jesus Christ; [2187] the abiding of the Spirit and seed of God within them;
[2188] and the nature of the covenant of grace; [2189] from all which ariseth also the certainty and infallibility thereof. [2190] II. This perseverance of the saints depends not upon their own free-will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; [2191] upon the efficacy of the merit and intercession of Jesus Christ; [2192] the abiding of the Spirit and of the seed of God within them; [2193] and the nature of the covenant of grace: [2194] from all which ariseth also the certainty and infallibility thereof. [2195] III. Although there are examples in the Old Testament of good men having egregiously sinned, and some of them continuing for a III. Nevertheless they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them,

time therein; [2196] yet now, since life and immortality are brought clearer to light by the gospel, [2197] and especially since the effusion of the Holy Ghost on the day of Pentecost, [2198] we may not expect the true Christian to fall into such gross sins. [2199] Nevertheless they may, through the temptations of Satan, the world, and the flesh, the neglect of the means of grace, fall into sin, and incur God's displeasure, and grieve his Holy Spirit; [2200] come to be deprived of some measure of their graces and comforts, and have their consciences wounded; but the real Christian can never rest satisfied therein. [2201] and the neglect of the means of their preservation, fall into grievous sins; [2202] and for a time continue therein: [2203] whereby they incur God's displeasure, [2204] and grieve his Holy Spirit; [2205] come to be deprived of some measure of their graces and comforts; [2206] have their hearts hardened, [2207] and their consciences wounded; [2208] hurt and scandalize others, [2209] and bring temporal judgments upon themselves. [2210] __________________________________________________________________

[2167] Eph. i. 11

[2168] Eph. i. 11; Rom. xi. 33; Heb. vi. 17; Rom. ix. 15, 18.

[2169] James i. 13, 17; 1 John i. 5; [Am. ed. Eccl. vii. 29].

[2170] Acts ii. 23; Matt. xvii. 12; Acts iv. 27, 28; John xix. 11; Prov. xvi. 33.

[2171] Rev. xx. 12; Rom. ii. 15; Acts xx. 27; Psa. ii. 7.

[2172] Dan. iv. 34, 35; Psa. cxxxv. 6; Matt. x. 29-31.

[2173] Heb. ii. 9; Matt. xxii. 4; Isa. xlv. 22; 1 Tim. ii. 4, 5, 6; Rev. xxii. 17; Isa. lv. 1; John iii. 16; Rom. viii. 25; 1 John ii. 24, 10.

[2174] Acts xv. 18; 1 Sam. xxiii 11, 12; Matt. xi. 21, 23.

[2175] Rom. ix. 11, 13, 16, 18.
[2176] 1 Thess. v. 9; v. 3; Mark xvi. 16.
[2177] Luke xviii. 15, 16; Acts ii. 38, 39.
[2178] John iii. 8.

[2179] Luke xviii. 15, 16; Acts ii. 38, 39; John iii. 3, 5; 1 John v. 12; Rom. viii. 9.

[2180] John iii. 8.
[2181] 1 John v. 12; Acts iv. 12.
[2182] Rom. viii. 38, 39.
[2183] John iii. 16; x. 28, 29; Phil. i. 6.

[2184] Phil. i. 6; 2 Pet. i. 10; John x. 28, 29; 1 John iii. 9; 1 Pet. i. 5, 9; [Am. ed. Job xvii. 9].

[2185] 2 Tim. ii. 19; Jer. xxxi. 3; 1 Pet. i. 5.
[2186] 1 John ii. 1.
[2187] Heb. vii. 25; x. 10, 14.
[2188] John xiv. 16, 17; 1 John iii. 9.
[2189] Jer. xxxii. 40; Heb. viii. 10; x. 16, 17.

[2190] Job xvii. 9; John xvii. 21, 22; 1 John ii. 19; 2 Thess. iii. 3; Zeph. iii. 17; Mal. iii. 6; Numb. xxii. 19;Rom. v. 9; 2 Cor. i. 21, 22; John iv. 14; Psa. xii. 5; John xvii. 12; 1 Cor. i. 8, 9.

[2191] 2 Tim. ii. 18, 19: Jer. xxxi. 3.

[2192] Heb. x. 10, 14; xiii. 20, 21; ix. 12-15; Rom. viii. 33-39; John xvii. 11, 24; Luke xxii. 32; Heb. vii. 25.

[2193] John xiv. 16, 17; 1 John ii. 27; iii. 9.

[2194] Jer. xxxii. 40; [Am. ed. Heb. viii. 10-12].

[2195] John x. 28; 2 Thess. iii. 3; 1 John ii. 19; [Am. ed. 1 Thess. v. 23, 24].

[2196] 2 Sam. xii. 9, 13, 14.
[2197] 2 Tim. i. 10.
[2198] Luke xxiv. 49; Acts ii. 4.
[2199] Acts xvii. 30, 31; Matt. xi. 11.
[2200] Eph. iv. 30; Rev. ii. 4.

[2201] Note.--To this section the following note is attached in the official edition: 'This doctrine, although it is certainly supported by incontestable proof from the Word of God, as well as by the reason and nature of the union between Christ and his people, yet, like all other truths, has been and may be perverted. The idea of eternal justification and consequent perseverance is unscriptural: the way perseverance is insisted on by some preachers in connection with the preceding parts of their sermons is certainly dangerous. Example: First preach a superficial experience, then make a great many more allowances for weakness and wickedness, stumbling, straying, etc., than God's Word admits, then press perseverance, and you have the formalist or hypocrite confirmed. 'On the other hand, press the doctrines of final apostasy, if the creature does not so and so, making the perseverance of the creature depend chiefly upon his doings: you raise in the mind of the unregenerate professor the fear of hell, as a high excitement to duty; confirm him in his legality; prepare his mind, indirectly at least, to give glory to himself for his perseverance; settle him down in a self-confident and deplorable situation. What God's Word hath joined together, let not his ministers put asunder; but first let them give a clear, definite description of the new birth, and then let them press the doctrine of heart and practical holiness as the sure consequence ("For by their fruit ye shall know them"), and daily evidences (not the cause) of that gracious state which will insure their final perseverance. 'Then this true and comfortable doctrine will not be perverted, neither will it have a tendency to licentiousness in him "whom the love of Christ constraineth," or the real Christian: no, he serves and desires to serve God with more zeal, and from pure evangelical principles, still laying the foundation in his own mind, and cherishing the principle of ascribing all the glory to God for his conversion, his perseverance, and his final and complete redemption.'

[2202] Matt. xxvi. 70, 72, 74.

[2203] Psa. li. title and verse 14; [Am. ed. 2 Sam. xii. 9, 13].

[2204] Isa. lxiv. 5, 7, 9; 2 Sam. xi. 27.
[2205] Eph. iv. 30.

[2206] Psa. li. 8, 10, 12; Rev. ii. 4; Cant. v. 2, 3, 4, 6.

[2207] Isa. xxxvi. 17; Mark vi. 52; xvi. 14; [Am. ed. Psa. xcv. 8].

[2208] Psa. xxxii. 3, 4; li. 8.
[2209] 2 Sam. xii. 14.

[2210] Psa. lxxxix. 31, 32; 1 Cor. xi. 32. __________________________________________________________________

THE AUBURN DECLARATION. A.D. 1837.

[The Auburn Declaration, so called from the place of its adoption, belongs to the history of American Presbyterianism, and although it never aspired to the dignity of an authoritative Confession of Faith, it may claim a place here for its intrinsic value and importance before and after the disruption. It originated during the conflict which preceded the division of the Presbyterian Church into Old and New School, A.D. 1837, and was prepared by the Rev. Baxter Dickinson, D.D. (d. 1876). It had been charged, on one side, that sixteen errors, involving considerable departures from true Calvinism and the Westminster standards, had become current in that Church. (They are printed in the Presbyterian Quarterly and Princeton Review for 1876, pp. 7, 8.) In answer to this charge, the New School party were led to embody their belief on these points in a corresponding series of 'True Doctrines,' which were incorporated in their Protest, as presented to the General Assembly of 1837. These doctrinal statements were subsequently considered and adopted by an important representative convention at Auburn, New York, Aug., 1837, as expressing their matured views, and those of the churches and ministry represented by them, on the several topics involved. The Declaration thus adopted became, not indeed a creed, but an authoritative explanation of the interpretation given to the Westminster Symbols by the leading minds in the New School Church, as organized in 1838. It was in 1868 indorsed by the General Assembly (O. S.) as containing 'all the fundamentals of the Calvinistic Creed,' and this indorsement was one among the most effectual steps in bringing about the reunion of the two Churches in 1870. The document is rather a disavowal of imputed error than an exposition of revealed truth, and must be understood from the anthropological and soteriological controversies of that period of division now happily gone by.

Both the Errors and the True Doctrines may be found in the Minutes of the Assembly for 1837; also, in the New Digest, pp. 227-230. See also Art. on The Auburn Declaration by Prof. E. D. Morris, D.D., of Lane Seminary, in the Presbyterian Quarterly and Princeton Review, Jan. 1876, pp. 5-40.

The original document is deposited in the library of Lane Theol. Sem., Cincinnati, O. The text here given is an accurate copy from it, and was kindly furnished for this work by the Rev. E. D. Morris, D.D. The headings in brackets have been supplied by the editor.]

[PERMISSION OF SIN.]

1. God permitted the introduction of sin, not because he was unable to prevent it consistently with the moral freedom of his creatures, but for wise and benevolent reasons which he has not revealed.

[ELECTION.]

2. Election to eternal life is not founded on a foresight of faith and obedience, but is a sovereign act of God's mercy, whereby, according to the counsel of his own will, he has chosen some to salvation: 'yet so as thereby neither is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established;' nor does this gracious purpose ever take effect independently of faith and a holy life.

[FALL OF ADAM.]

3. By a divine constitution Adam was so the head and representative of the race that, as a consequence of his transgression, all mankind became morally corrupt, and liable to death, temporal and eternal.

[HEREDITARY SIN.]

4. Adam was created in the image of God, 'endued with knowledge, righteousness, and true holiness.' Infants come into the world not only destitute of these, but with a nature inclined to evil, and only evil.

[INFANTS INVOLVED IN THE MORAL RUIN.]

5. Brute animals sustain no such relation to the moral government of God as does the human family. Infants are a part of the human family, and their sufferings and death are to be accounted for on the ground of their being involved in the general moral ruin of the race, induced by the apostasy.

[UNIVERSAL NEED OF REDEMPTION.]

6. Original sin is a natural bias to evil, resulting from the first apostasy, leading invariably and certainly to actual transgression. And all infants, as well as adults, in order to be saved, need redemption by the blood of Christ, and regeneration by the Holy Ghost.

[IMPUTATION OF SIN AND RIGHTEOUSNESS.]

7. The sin of Adam is not imputed to his posterity in the sense of a literal transfer of personal qualities, acts, and demerit; but by reason of the sin of Adam, in his peculiar relation, the race are treated as if they had sinned. Nor is the righteousness of Christ imputed to his people in the sense of a literal transfer of personal qualities, acts, and merit; but by reason of his righteousness in his peculiar relation they are treated as if they were righteous.

[ATONEMENT OF CHRIST.]

8. The sufferings of Christ were not symbolical, governmental, and instructive only; but were truly vicarious, i. e., punishment due to transgressors. And while Christ did not suffer the literal penalty of the law, involving remorse of conscience and the pains of hell, he did offer a sacrifice which infinite wisdom saw to be a full equivalent. And by virtue of this atonement, overtures of mercy are sincerely made to the race, and salvation secured to all who believe.

[moral inability.]

9. While sinners have all the faculties necessary to a perfect moral agency and a just accountability, such is their love of sin and opposition to God and his law, that, independently of the renewing influence or almighty energy of the Holy Spirit, they never will comply with the commands of God.

[INTERCESSION OF CHRIST.]

10. The intercession of Christ for the elect is previous, as well as subsequent, to their regeneration, as appears from the following Scripture, viz.: 'I pray not for the world, but for them which thou hast given me, for they are thine. Neither pray I for these alone, but for them also which shall believe on me through their word' (John xvii. 9, 20).

[saving faith.]

11. Saving faith is an intelligent and cordial assent to the testimony of God concerning his Son, implying reliance on Christ alone for pardon and eternal life; and in all cases it is an effect of the special operations of the Holy Spirit.

[regeneration.]

12. Regeneration is a radical change of heart, produced by the special operations of the Holy Spirit, 'determining the sinner to that which is good,' and is in all cases instantaneous.

[salvation by grace.]

13. While repentance for sin and faith in Christ are indispensable to salvation, all who are saved are indebted, from first to last, to the grace and Spirit of God. And the reason that God does not save all is not that he wants the power to do it, but that in his wisdom he does not see fit to exert that power further than he actually does.

[liberty of the will.]

14. While the liberty of the will is not impaired, nor the established connection betwixt means and end broken, by any action of God on the mind, he can influence it according to his pleasure, and does effectually determine it to good in all cases of true conversion.

[JUSTIFICATION.]

15. All believers are justified, not on the ground of personal merit, but solely on the ground of the obedience and death, or, in other words, the righteousness of Christ. And while that righteousness does not become theirs, in the sense of a literal transfer of personal qualities and merit, yet from respect to it God can and does treat them as if they were righteous.

[freedom in faith and unbelief.]

16. While all such as reject the Gospel of Christ do it, not by coercion, but freely, and all who embrace it do it not by coercion, but freely, the reason why some differ from others is that God has made them to differ. __________________________________________________________________

CONFESSION OF THE EVANGELICAL FREE CHURCH OF GENEVA. A.D. 1848.

[The Free Church of Geneva seceded from the established Church of the city of Calvin, and issued in 1848 the following Confession of Faith. It fairly represents the doctrinal position of other Free Churches which have been organized in Switzerland and France in opposition to the degenerate Reformed State Churches. It exhibits the Calvinism of the nineteenth century--a Calvinism moderated, simplified, and separated from connection with the civil government.

The French text is taken from the Notice Historique sur l'église évangelique libre de Genève par E. Guers, Genève, 1875, pp. 86-90. It is also found, together with a Presbyterian constitution and a hymn-book, in Église evangelique a Genève; Recueil de Cantiques pour les assemblées de culte, etc. Genève and Lyon, 1864.

The English translation was prepared for this work by my friend, Professor Elie Charlier, of New York.]

PROFESSION DE FOI CONFESSION OF FAITH de l'église évangélique libre de Genève. of the Evangelical Free Church of Geneva.
I. Nous croyons que la sainte Écriture est pleinement inspirée de Dieu dans toutes ses parties, et qu'elle est la seule et infaillible règle de la foi. I. We believe that the Holy Scriptures are entirely inspired of God in all their parts, and that they are the only and infallible Rule of Faith. II. Nous recevons comme Écritures canoniques, pour l'Ancien Testament, tous les livres qui nous sont transmis à ce titre par l'universalité du peuple juif, auquel les oracles de Dieu ont été confiés sous la surveillanee du Seigneur; et nous recevons également comme Écritures canoniques, pour le Nouveau Testament, tous les livres qui, sous l'action de la même Providence, nous ont été transmis à ce titre par l'universalité des Églises de la chrétienté. II. We receive as canonical Scriptures of the Old Testament, all the books which have been transmitted to us, under that title, by the universal consent of the Jewish people, to whom the oracles of God were confided under the guidance of Jehovah; and we receive equally as canonical Scriptures of the New Testament, all the books which, under the guidance of the same Providence, have been transmitted to us as such by the universal consent of the Churches of the Christian world. III. Nous adorons le Père, le Fils et le Saint-Esprit, un seul III. We worship the Father, the Son, and the Holy Ghost, one only

Dieu en trois personnes, créateur et conservateur de tout ce qui existe. God in three persons, the Creator and Preserver of all things. IV. Nous croyons que le premier homme, Adam, fut créé à l'image de Dieu, dans une justice et une sainteté véritables; mais que, séduit par Satan, il tomba, et que dès lors la nature humaine fut entierement corrompue; en sorte que tous les hommes naissent pécheurs, incapables de faire le bien selon Dieu, assujettis au mal, attirant sur eux, par un juste jugement, la condamnation et la mort. IV. We believe that the first man, Adam, was created, after the image of God, perfectly just and holy; but that, tempted by Satan, he fell, and that, from that time, human nature has been entirely corrupt; so that all men are born sinners, unable to do good before God, inclined to evil, bringing condemnation and death on themselves by a just judgment.
V. Nous croyons que la Parole, qui était de toute éternité avec Dieu et qui était Dieu, a été faite chair, et que, second Adam, né pur d'une vierge par la puissance du Très-Haut, Jésus, seul entre les hommes, a pu rendre à Dieu une parfaite obéissance. V. We believe that the Word, which was of all eternity with God, and which was God, was made flesh, and that, alone among men, Jesus, a second Adam, born from a virgin by the power of the Most High, has been able to obey God in a perfect way. VI. Nous croyons que Jésus, le Christ, Dieu et homme en une seule personne, unique Médiateur entre Dieu et les hommes, est mort à notre place en victime expiatoire, qu'il est ressuscité, et que, élevé dans la gloire, il comparaît maintenant pour nous devant Dieu, en même temps qu'il demeure avec nous par son Esprit. VI. We believe that Jesus, the Christ, God and man in one, only Mediator between God and men, died in our place as an expiatory victim, that he rose from the dead, and that, having ascended into glory, he intercedes for us before God, at the same time dwelling with us by the Holy Ghost. VII. Nous croyons que nul homme ne peut entrer dans le royaume de Dieu s'il n'a subi dans mm âme, par la vertu du Saint- VII. We believe that no man can enter into the kingdom of heaven unless he has felt in his soul, through the virtue of the Holy

Esprit, le changement surnaturel que l'Écriture appelle nouvelle naissance, régénération, conversion, passage de la mort à la vie. Ghost, the supernatural change which, in the Holy Scriptures, is called new birth, regeneration, conversion, passing from death to life. VIII. Nous croyons que nous sommes justifiés devant Dieu, non par des oeuvres de justice que nous ayons faites, mais uniquement par grâce et par le moyen de la foi en Christ, dont la justice nous est imputée. C'est pourquoi nous sommes assurés qu'en Lui nous avons la vie éternelle, et que nul ne nous ravira de sa main. VIII. We believe that we are justified before God, not by righteous works which wo may accomplish, but only by grace and through faith in Christ, whose righteousness is ascribed to us. On that account we are assured that in Him we have eternal life, and that no one can pluck us out of his hand. IX. Nous croyons que sans la sanctification personne ne verra le Seigneur, et que, rachetés à grand prix, nous devons le glorifier par nos oeuvres. Et quoique le combat entre l'esprit et la chair demeure en nous jusqu'à la fin, toutefois nous ne perdons pas courage, mais ayant reçu une volonté nouvelle, nous travaillons à notre sanctification dans la crainte de Dieu. IX. We believe that without sanctification no man will see the Lord, and that, ransomed at a great price, we must glorify him by our works. And although the battle between the Spirit and the flesh exists unto the end, still we are not discouraged, but, having received a new will, we work for our sanctification in the fear of the Lord.
X. Nous croyons que le commencement et la fin du salut, la nouvelle naissance, la foi, la sanctification, la persévérance, sont un don gratuit de la miséricorde divine; le vrai croyant ayant été élu en Christ avant la fondation du monde, selon la préconnaissance de Dieu le Père, dans la sanctification de l'Esprit, pour X. We believe that the beginning and the end of our salvation, our new birth, faith, sanctification, and perseverance are a gratuitous gift of the divine mercy; the true believer having been elected in Christ before the foundation of the world, according to the foreknowledge of God, the Father, in the sanctification of the Holy Ghost,

obéir à Jésus-Christ et pour être arrosé de son sang. to obey Jesus Christ and to be bathed in his blood. XI. Nous croyons que Dieu, qui à tant aimé le monde que de donner son fils unique, ordonne présentement à tout homme, en tout lieu, de se convertir; que chacun est responsable de ses péchés et de son incrédulité; que Jésus ne repousse aucun de ceux qui vont à lui, et que tout pécheur qui invoque sincèrement son Nom sera sauvé. XI. We believe that God, who so loved the world that he gave his only Son, now orders every man, in every place, to be converted; that every one is responsible for his sins and his unbelief; that Jesus repels none who go to him; and that every sinner who sincerely appeals to him will be saved. XII. Nous croyons que le Saint-Esprit applique aux élus, par le moyen de la Parole, le salut que le Père leur a destiné et que le Fils leur a acquis; de telle sorte que, les unissant à Jésus par la foi, il habite en eux, les affranchit de l'empire du péché, leur fait comprendre les Écritures, les console et les scelle pour le jour de la rédemption. XII. We believe that the Holy Ghost applies to the chosen ones, by means of the Word, the salvation which the Father has destined for them and which the Son has bought, so that, uniting them to Jesus by faith, he dwells in them, delivers them from the sway of sin, makes them understand the Scriptures, consoles them and seals them for the day of redemption. XIII. Nous attendons des cieux le Seigneur Jésus-Christ, qui transformera le corps de notre humiliation pour le rendre conforme au corps de sa gloire, et nous croyons qu'en cette journée-là, les morts qui sont en Christ sortant à sa voix de leurs tombeaux, et les fidèles qui vivront alors sur la terre, transmués par sa puissance, seront enlevés tous ensemble dans les nuées à sa rencontre, et qu'ainsi nous serons toujours avec le Seigneur. XIII. We expect from heaven our Saviour Jesus Christ, who will change our body of humiliation and make it conform to his own body of glory; and we believe that, in that day, the dead who are in Christ, coming out from their tombs at his voice, and the faithful then living on the earth, all transformed through his power, will be taken up together into the clouds to meet him, and that thus we shall always be with our Saviour.

XIV. Nous croyons qu'il y aura une résurrection des injustes comme des justes; que Dieu a arrêté un jour où il jugera le monde universel par l'homme qu'il a destiné à celà; et que les méchants iront aux peines éternelles, pendant que les justes jouiront de la vie éternelle. XIV. We believe that there will be a resurrection of the unjust as well as of the just; that God has decided upon a day in which he shall judge the whole world by the man chosen for that purpose; that the unjust will go to everlasting punishment, while the just will rejoice in life everlasting. XV. Nous croyons que les églises particulières, établies en divers lieux et plus ou moins mélangées de régénérés et d'inconvertis, doivent se faire connaître au monde par la profession de leur espérance, les actes de leur culte, et le travail de leur charité. Mais nous croyons aussi que, au-dessus de toutes ces églises particulières qui ont été, qui sont et qui seront, il existe devant Dieu une sainte Église universelle, composée de tous les régénérés, et formant un seul corps invisible dont Jésus-Christ est la tête et dont les membres ne seront entièrement manifestés qu'au dernier jour. XV. We believe that individual churches, established in different places, composed more or less of converted and unconverted persons, must make themselves known to the world by the confession of their hope, the acts of their worship, and the works of their charity. But we also believe that, above all these individual churches which have been, are, and will be, there exists before God a holy universal Church, composed of all the redeemed ones, forming one invisible body of which Jesus Christ is the head, and whose members will be entirely known only at the last day. XVI. Nous croyons que le Seigneur a institué le baptême et la Cène comme symboles et gages du salut qu'il nous a acquis: le baptême, qui est le signe de la purification par le sang et par l'Esprit de Jésus: la Cène, dans laquelle nous recevons par la foi sa chair et son XVI. We believe that the Saviour has instituted Baptism and the Lord's Supper as symbols and pledges of the salvation which he has acquired for us: Baptism, which is the sign of the purification by the blood and spirit of Jesus Christ: the Eucharist, in

sang, et nous annonçons sa mort jusqu'à ce qu'il vienne. which we receive by faith his body and his blood, and announce his death until his coming. XVII. Nous déclarons que, tout en voulant devant Dieu maintenir parmi nous la saine prédication de toutes ces vérités, nous reconnaissons pour frères tous ceux qui, en quelque lieu que se soit, invoquent Jésus-Christ comme leur unique Sauveur et comme leur Dieu; nous voulons les aimer, et nous désirons apprendre du Seigneur à leur donner en toute occasion des témoignages du lien qui nous unit tous en Lui pour l'éternité. XVII. We declare that, while wishing before God to maintain among ourselves the sound preaching of all these truths, we receive as brethren all such as, in any place whatsoever, pray to Jesus Christ as their only Saviour and their God; we wish to love them, and to learn from our Lord to give them on all occasions tokens of the bonds which unite us all together in Him for eternity. __________________________________________________________________

CREED OF THE FREE CHRISTIAN CHURCH IN ITALY.
(La Chiesa Cristiana Libera in Italia.)

Declaration of Principles, adopted unanimously in General Assembly at Milan, June, 1870.

[From the Fifth Evangelization Report of the Free Italian Church in Italy. Florence, 1876.]

I. Iddio, Padre, Figliuolo e Spirito Santo, ha manifestato la sua Volontà nella Rivelazione, ch' è la Bibbia, sola regola perfetta ed immutabile di fede e di condotta. I. God the Father, Son, and Holy Ghost has manifested his will in Revelation, which is the Bible, the alone perfect and immutable rule of faith and conduct. II. Dio creò l' uomo diritto a sua immagine e similitudine; ma Adamo disobbedendo alla Parola di Dio, peccò, e così per un uomo il peccato è entrato nel mondo, e per lo peccato la morte. Per la qual cosa l' umana natura in II. God created man perfect in his own image and likeness, but Adam, disobeying the Word of God, sinned, and thus by one man sin has entered into the world, and death by sin. On this account human nature in Adam and by

Adamo, e per Adamo, è divenuta corrotta e peccatrice; e tutti in Adamo nasciamo con l' inclinazione al mal fare, e l' incapacità di fare il bene da Dio comandato; epperciò, naturalmente, siamo tutti peccatori e sotto condannazione. Adam has become corrupt and sinful; and we are all born in Adam with the inclination to do evil, and the inability of doing well what God has commanded; therefore, naturally, we are all sinners under condemnation. III. Iddio non vuole la morte del peccatore, ma che venga alla conoscenza della Verità e sia salvato. III. God does not desire the death of the sinner, but that he should come to the knowledge of the truth and be saved. IV. La salvezza viene dall' amore eterno e gratuito del Padre;--È acquistata pel sacrificio espiatorio, per la risurrezione e per la intercessione del Figlio, che ci giustifica;--Vien comunicata dallo Spirito Santo, il quale, rigenerando il peccatore, lo unisce a Cristo per la fede, viene ad abitare in lui, produce la pace nel suo cuore, dandogli la sicurezza dell' intera remissione dei suoi peccati, lo rende libero, lo guida e lo consola per mezzo della Parola ch' Egli stesso ha data, lo suggella e lo custodisce, per il giorno della gloriosa apparizione del Signor nostro e Salvatore Gesù Cristo. IV. Salvation comes from the eternal and gratuitous love of the Father; it is obtained through the expiatory sacrifice, resurrection, and intercession of the Son; it is communicated by the Holy Spirit, who regenerates the sinner, unites him to Christ by faith, comes and dwells in him, produces peace in his heart, giving him the assurance of the entire remission of his sins, making him free, guiding and consoling him by means of the Word which he himself has given, sealing and guarding him until the day of the glorious appearing of our Lord and Saviour Jesus Christ.
V. Il Cristiano, riscattato a gran prezzo, deve glorificare Iddio nel corpo, nell' anima e nello Spirito, che a Dio stesso appartengono, camminando nella santificazione, senza la quale ninno può vedere il Signore. A ciò fare, egli trova V. The Christian, redeemed with a great price, ought to glorify God in his body, soul, and spirit, which belong to God, walking in holiness, without which no man can see the Lord. In order to this, he finds strength in communion

forza nella Comunione di Colui, che gli dice: 'La mia grazia ti basta.' with him who says to him, 'My grace is sufficient for thee.' VI. I credenti, rigenerati in Cristo, formano la Chiesa, la quale non può perire nè apostatare, essendo il corpo del Signore Gesù. VI. Believers, regenerated in Christ, form the Church, which can not perish nor apostatize, being the body of the Lord Jesus. VII. Oltre al Sacerdozio Universale, cui appartengono tutti i Cristiani, Dio stesso ha stabilito nella Chiesa diversi ministeri speciali, per lo perfetto adunamento dei Santi e per l' edificazione del Corpo di Cristo: i quali ministeri debbono essere riconosciuti dalla Chiesa medesima. VII. In addition to the universal priesthood of believers, God himself has established in the Church various special ministries for the perfecting of the saints and the edifying of the body of Christ, which ministries ought to be recognized by the Church itself. VIII. Il Signore Gesù Cristo verrà dai Cieli, e trasformerà il nostro corpo di umiliazione in corpo glorioso. In quel giorno i morti, che sono in Cristo, risorgeranno i primi, ed i viventi, trovati fedeli, saranno trasformati, e così tutti insieme saremo rapiti nelle nuvole a scontrare il Signore nell' aria, per esser sempre con Lui: e, dopo il suo regno, risorgeranno anche gli altri tutti per essere giudicati in giudizio. VIII. The Lord Jesus Christ will come from heaven and transform our body of humiliation into a glorious body. In that day the dead in Christ shall rise first, and the living who are found faithful shall be transformed, and thus together shall we be caught up in the clouds, to meet the Lord in the air, to be forever with the Lord; and, after his Kingdom, all the rest shall rise to be judged in judgment. "L'Assemblea generale delle Chiese Cristiane Libere in Italia reputa questi articoli l' espressione del Cristianesimo biblico, senza però pretendere che oltre ad essi non ci sieno altre dottrine da credersi nella Bibbia. . . These articles are held to suffice as a testimony of a Christianity purely evangelical, without pretending that there are no other doctrines in the Bible to be believed. . . "Essa non pretende all' infallibilità. La sola parola di Dio è infallibile ed immutabile. La Dichiarazione dei principii nella Chiesa non è la causa, od il titolo della salvezza, ma è il legame esterno dell' unità della fede, è la bandiera della Chiesa stessa." It is also clearly asserted that this 'Declaration of Principles' does not pretend to infallibility. The Word of God is alone infallible and immutable. Nor is it looked upon as the cause or title to salvation, but simply as the outward bond of unity in the faith and the banner of the Church. __________________________________________________________________ __________________________________________________________________

THE CONFESSION OF THE SOCIETY OF FRIENDS, COMMONLY CALLED QUAKERS. A.D. 1675.

[The fifteen Theological Theses or Propositions of Robert Barclay, which are the text of his 'Apology,' contain the most authoritative summary of the principles and doctrines of the Religious Society of Friends, commonly called Quakers. The 'Apology' appeared first in Latin, 1675, and then repeatedly in English and other languages, and was widely distributed by the Society as a standard doctrinal treatise. I have taken the text from the magnificent copy of the 8th English edition, Birmingham, 1765, 4to. On this and other Quaker Confessions, see Vol. I. pp.864 sqq.]

Theses Theologicæ.

TO THE CLERGY, OF WHAT SORT SOEVER, UNTO WHOSE HANDS THESE MAY COME;

BUT MORE PARTICULARLY

To the Doctors, Professors, and Students of Divinity in the Universities and Schools of Great Britain, whether Prelatical, Presbyterian, or any other;

Robert Barclay, a Servant of the Lord God, and one of those who in derision are called Quakers, wisheth unfeigned repentance, unto the acknowledgment of the Truth.

Friends,--Unto you these following propositions are offered; in which, they being read and considered in the fear of the Lord, you may perceive that simple, naked truth, which man by his wisdom hath rendered so obscure and mysterious that the world is even burthened with the great and voluminous tractates which are made about it, and by their vain jangling and commentaries, by which it is rendered a hundredfold more dark and intricate than of itself it is: which great learning, so accounted of--to wit, your school divinity, which taketh up almost a man's whole lifetime to learn, brings not a whit nearer to God, neither makes any man less wicked, or more righteous than he was. Therefore hath God laid aside the wise and learned, and the disputers of this world; and hath chosen a few despicable and unlearned instruments, as to letter-learning, as he did fishermen of old, to publish his pure and naked truth, and to free it of those mists and fogs wherewith the clergy hath clouded it, that the people might admire and maintain them. And among several others, whom God hath chosen to make known these things--seeing I also have received, in measure, grace to be a dispenser of the same gospel--it seemed good unto me, according to my duty, to offer unto you these propositions; which, though short, yet are weighty, comprehending much, and declaring what the true ground of knowledge is, even of that knowledge which leads to Life Eternal; which is here witnessed of, and the testimony thereof left unto the Light of Christ in all your consciences. Farewell,
R. B.

THE FIRST PROPOSITION.
Concerning the true Foundation of Knowledge.

Seeing the height of all happiness is placed in the true knowledge of God ('This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent'), [2211] the true and right understanding of this foundation and ground of knowledge is that which is most necessary to be known and believed in the first place.

THE SECOND PROPOSITION.
Concerning Immediate Revelation.

Seeing 'no man knoweth the Father but the Son, and he to whom the Son revealeth him;' [2212] and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he converted the chaos of this world into that wonderful order wherein it was in the beginning, and created man a living soul, to rule and govern it, so by the revelation of the same Spirit he hath manifested himself all along unto the sons of men, both patriarchs, prophets, and apostles; which revelations of God by the Spirit, whether by outward voices and appearances, dreams, or inward objective manifestations in the heart, were of old the formal object of their faith, and remain yet so to be; since the object of the saints' faith is the same in all ages, though set forth under divers administrations. Moreover, these divine inward revelations, which we make absolutely necessary for the building up of true faith, neither do nor can ever contradict the outward testimony of the Scriptures, or right and sound reason. Yet from hence it will not follow that these divine revelations are to be subjected to the examination, either of the outward testimony of the Scriptures or of the natural reason of man, as to a more noble or certain rule or touchstone; for this divine revelation and inward illumination is that which is evident and clear of itself, forcing, by its own evidence and clearness, the well-disposed understanding to assent, irresistibly moving the same thereunto; even as the common principles of natural truths move and incline the mind to a natural assent: as, that the whole is greater than its part; that two contradictory sayings can not be both true, nor both false: which is also manifest, according to our adversaries' principle, who--supposing the possibility of inward divine revelations--will nevertheless confess with us that neither Scripture nor sound reason will contradict it: and yet it will not follow, according to them, that the Scripture or sound reason should be subjected to the examination of the divine revelations in the heart.

THE THIRD PROPOSITION.
Concerning the Scriptures.

From these revelations of the Spirit of God to the saints have proceeded the Scriptures of truth, which contain: 1. A faithful historical account of the actings of God's people in divers ages, with many singular and remarkable providences attending them. 2. A prophetical account of several things, whereof some are already past, and some yet to come. 3. A full and ample account of all the chief principles of the doctrine of Christ, held forth in divers precious declarations, exhortations, and sentences, which, by the moving of God's Spirit, were at several times, and upon sundry occasions, spoken and written unto some churches and their pastors: nevertheless, because they are only a declaration of the fountain, and not the fountain itself, therefore they are not to be esteemed the principal ground of all truth and knowledge, nor yet the adequate primary rule of faith and manners. Nevertheless, as that which giveth a true and faithful testimony of the first foundation, they are and may be esteemed a secondary rule, subordinate to the Spirit, from which they have all their excellency and certainty; for as by the inward testimony of the Spirit we do alone truly know them, so they testify that the Spirit is that guide by which the saints are led into all truth: therefore, according to the Scriptures, the Spirit is the first and principal Leader. [2213] And seeing we do therefore receive and believe the Scriptures, because they proceeded from the Spirit, therefore also the Spirit is more originally and principally the rule, according to that received maxim in the schools, Propter quod unumquodque est tale, illud ipsum est magis tale. Englished thus: 'That for which a thing is such, that thing itself is more such.'

THE FOURTH PROPOSITION.
Concerning the Condition of Man in the Fall.

All Adam's posterity, or mankind, both Jews and Gentiles, as to the first Adam, or earthly man, is fallen, degenerated, and dead, deprived of the sensation or feeling of this inward testimony or seed of God, and is subject unto the power, nature, and seed of the Serpent, which he sows in men's hearts, while they abide in this natural and corrupted state; [2214] from whence it comes that not their words and deeds only, but all their imaginations are evil perpetually in the sight of God, as proceeding from this depraved and wicked seed. Man, therefore, as he is in this state, can know nothing aright; yea, his thoughts and conceptions concerning God and things spiritual, until he be disjoined from this evil seed, and united to the Divine Light, are unprofitable both to himself and others: hence are rejected the Socinian and Pelagian errors, in exalting a natural light; as also of the Papists, and most Protestants, who affirm that man, without the true grace of God, may be a true minister of the gospel. Nevertheless, this seed is not imputed to infants, until by transgression they actually join themselves therewith; for they are by nature the children of wrath, who walk according to the power of the prince of the air.

THE FIFTH AND SIXTH PROPOSITIONS.

Concerning the Universal Redemption by Christ, and also the Saving and Spiritual Light, wherewith every man is enlightened.

THE FIFTH PROPOSITION.

God, out of his infinite love, who delighteth not in the death of a sinner, but that all should live and be saved, hath so loved the world that he hath given his only Son a Light, that whosoever believeth in him should be saved; who enlighteneth every man that cometh into the world, and maketh manifest all things that are reprovabie, and teacheth all temperance, righteousness, and godliness: [2215] and this Light enlighteneth the hearts of all in a day, [2216] in order to salvation, if not resisted: nor is it less universal than the seed of sin, being the purchase of his death, who tasted death for every man; 'for as in Adam all die, even so in Christ shall all be made alive.' [2217]

THE SIXTH PROPOSITION.

According to which principle (or hypothesis), all the objections against the universality of Christ's death are easily solved; neither is it needful to recur to the ministry of angels, and those other miraculous means which, they say, God makes use of, to manifest the doctrine and history of Christ's passion unto such, who, living in those places of the world where the outward preaching of the gospel is unknown, have well improved the first and common grace; for hence it well follows, that as some of the old philosophers might have been saved, so also may now some--who by providence are cast into those remote parts of the world where the knowledge of the history is wanting--be made partakers of the divine mystery, if they receive and resist not that grace,' a manifestation whereof is given to every man to profit withal.' [2218] This certain doctrine then being received, to wit, that there is an evangelical and saving light and grace in all, the universality of the love and mercy of God towards mankind--both in the death of his beloved Son, the Lord Jesus Christ, and in the manifestation of the light in the heart--is established and confirmed against all the objections of such as deny it. Therefore 'Christ hath tasted death for every man:' [2219] not only for all kinds of men, as some vainly talk, but for every one, of all kinds; the benefit of whose offering is not only extended to such, who have the distinct outward knowledge of his death and sufferings, as the same is declared in the Scriptures, but even unto those who are necessarily excluded from the benefit of this knowledge by some inevitable accident; which knowledge we willingly confess to be very profitable and comfortable, but not absolutely needful unto such, from whom God himself hath withheld it; yet they may be made partakers of the mystery of his death--though ignorant of the history--if they suffer his seed and light--enlightening their hearts-- to take place; in which light communion with the Father and Son is enjoyed, so as of wicked men to become holy, and lovers of that power by whose inward and secret touches they feel themselves turned from the evil to the good, and learn to do to others as they would be done by; in which Christ himself affirms all to be included. As they then have falsely and erroneously taught who have denied Christ to have died for all men, so neither have they sufficiently taught the truth, who, affirming him to have died for all, have added the absolute necessity of the outward knowledge thereof in order to the obtaining its saving effect; among whom the Remonstrants of Holland have been chiefly wanting, and many other asserters of Universal Redemption, in that they have not placed the extent of this salvation in that divine and evangelical principle of light and life wherewith Christ hath enlightened every man that comes into the world, which is excellently and evidently held forth in these Scriptures: Gen. vi. 3; Deut. xxx. 14; John i. 7-9; Rom. x. 8; Titus ii. 11.

THE SEVENTH PROPOSITION.
Concerning Justification.

As many as resist not this light, but receive the same, in them is produced an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other blessed fruits which are acceptable to God; by which holy birth, to wit, Jesus Christ formed within us, and working his works in us, as we are sanctified, so we are justified in the sight of God, according to the apostle's words, 'But ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.' [2220] Therefore it is not by our works wrought in our will, nor yet by good works, considered as of themselves, but by Christ, who is both the gift and the giver, and the cause producing the effects in us; who, as he hath reconciled us while we were enemies, doth also in his wisdom save us, and justify us after this manner, as saith the same apostle elsewhere, 'According to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost.' [2221]

THE EIGHTH PROPOSITION.
Concerning Perfection.

In whom this holy and pure birth is fully brought forth the body of death and sin comes to be crucified and removed, and their hearts united and subjected unto the truth, so as not to obey any suggestion or temptation of the evil one, but to be free from actual sinning and transgressing of the law of God, and in that respect perfect. Yet doth this perfection still admit of a growth; and there remaineth a possibility of sinning where the mind doth not most diligently and watchfully attend unto the Lord. [2222]

THE NINTH PROPOSITION.

Concerning Perseverance, and the Possibility of Falling from Grace.

Although this gift and inward grace of God be sufficient to work out salvation, yet in those in whom it is resisted it both may and doth become their condemnation. Moreover, in whom it hath wrought in part, to purify and sanctify them, in order to their further perfection, by disobedience such may fall from it, and turn it to wantonness, making shipwreck of faith; and 'after having tasted of the heavenly gift, and been made partakers of the Holy Ghost, again fall away.' [2223] Yet such an increase and stability in the truth may in this life be attained, from which there can not be a total apostasy.

THE TENTH PROPOSITION.
Concerning the Ministry.

As by this gift, or Light of God, all true knowledge in things spiritual is received and revealed; so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labor and work of the gospel, both as to the place where, as to the persons to whom, and as to the times when he is to minister. Moreover, those who have this authority may and ought to preach the gospel, though without human commission or literature; as, on the other hand, those who want the authority of this divine gift, however learned or authorized by the commissions of men and churches, are to be esteemed but as deceivers, and not true ministers of the gospel. Also, who have received this holy and unspotted gift, 'as they have freely received, so are they freely to give,' [2224] without hire or bargaining, far less to use it as a trade to get money by it: yet if God hath called any from their employments or trades, by which they acquire their livelihood, it may be lawful for such, according to the liberty which they feel given them in the Lord, to receive such temporals-- to wit, what may be needful to them for meat and clothing--as are freely given them by those to whom they have communicated spirituals.

THE ELEVENTH PROPOSITION.
Concerning Worship.

All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit, which is neither limited to places, times, or persons; for though we be to worship him always, in that we are to fear before him, yet as to the outward signification thereof in prayers, praises, or preachings, we ought not to do it where and when we will, but where and when we are moved thereunto by the secret inspirations of his Spirit in our hearts, which God heareth and accepteth of, and is never wanting to move us thereunto, when need is, of which he himself is the alone proper judge. All other worship then, both praises, prayers, and preachings, which man sets about in his own will, and at his own appointment, which he can both begin and end at his pleasure, do or leave undone, as himself sees meet, whether they be a prescribed form, as a liturgy, or prayers conceived extemporarily, by the natural strength and faculty of the mind, they are all but superstitions, will-worship, and abominable idolatry in the sight of God; which are to be denied, rejected, and separated from, in this day of his spiritual arising: however it might have pleased him-- who winked at the times of ignorance, with respect to the simplicity and integrity of some, and of his own innocent seed, which lay as it were buried in the hearts of men, under the mass of superstition--to blow upon the dead and dry bones, and to raise some breathings, and answer them, and that until the day should more clearly dawn and break forth. [2225]

THE TWELFTH PROPOSITION.
Concerning Baptism.

As there is one Lord and one faith, so there is 'one baptism; which is not the putting away the filth of the flesh, but the answer of a good conscience before God, by the resurrection of Jesus Christ.' And this baptism is a pure and spiritual thing, to wit, the baptism of the Spirit and Fire, by which we are buried with him, that, being washed and purged from our sins, we may 'walk in newness of life;' of which the baptism of John was a figure, which was commanded for a time, and not to continue forever. [2226]

As to the baptism of infants, it is a mere human tradition, for which neither precept nor practice is to be found in all the Scripture.

THE THIRTEENTH PROPOSITION.

Concerning the Communion, or Participation of the Body and Blood of Christ.

The communion of the body and blood of Christ is inward and spiritual, which is the participation of his flesh and blood, by which the inward man is daily nourished in the hearts of those in whom Christ dwells;
[2227] of which things the breaking of bread by Christ with his disciples was a figure, which they even used in the Church for a time, who had received the substance, for the cause of the weak; even as 'abstaining from things strangled, and from blood;' the washing one another's feet, and the anointing of the sick with oil; [2228] all which are commanded with no less authority and solemnity than the former; yet seeing they are but the shadows of better things, they cease in such as have obtained the substance.

THE FOURTEENTH PROPOSITION.

Concerning the Power of the Civil Magistrate, in matters purely religious, and pertaining to the conscience.

Since God hath assumed to himself the power and dominion of the conscience, who alone can rightly instruct and govern it, therefore it is not lawful for any whatsoever, by virtue of any authority or principality they bear in the government of this world, to force the consciences of others; and therefore all killing, banishing, fining, imprisoning, and other such things, which men are afflicted with, for the alone exercise of their conscience, or difference in worship or opinion, proceedeth from the spirit of Cain, the murderer, and is contrary to the truth; provided always that no man, under the pretense of conscience, prejudice his neighbor in his life or estate, or do any thing destructive to, or inconsistent with, human society; in which case the law is for the transgressor, and justice to be administered upon all, without respect of persons. [2229]

THE FIFTEENTH PROPOSITION.
Concerning Salutations and Recreations, etc.

Seeing the chief end of all religion is to redeem man from the spirit and vain conversation of this world, and to lead into inward communion with God, before whom, if we fear always, we are accounted happy, therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as the taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that kind, with all the foolish and superstitious formalities attending them; all which man has invented in his degenerate state, to feed his pride in the vain pomp and glory of this world; as also the unprofitable plays, frivolous recreations, sportings, and gamings which are invented to pass away the precious time, and divert the mind from the witness of God in the heart, and from the living sense of his fear, and from that evangelical Spirit wherewith Christians ought to be leavened, and which leads into sobriety, gravity, and godly fear; in which, as we abide, the blessing of the Lord is felt to attend us in those actions in which we are necessarily engaged, in order to the taking care for the sustenance of the outward man. [2230] __________________________________________________________________

[2211] John xvii. 3.
[2212] Matt. xi. 27.
[2213] John xvi. 13; Rom. viii. 14.
[2214] Rom. v. 12, 15; Eph. ii. 1.

[2215] Ezek. xviii. 23; Isa. xlxix. 6; John iii. 16; i. 9; Titus ii. 11; Eph. v. 13; Heb. ii. 9.

[2216] Pro tempore: for a time.
[2217] 1 Cor. xv. 22.
[2218] 1 Cor. xii. 7.
[2219] Heb. ii. 9.
[2220] 1 Cor. vi. 11.
[2221] Titus iii. 5.
[2222] Rom. vi. 14; viii. 13; 1 John iii. 6.
[2223] 1 Tim. i. 6; Heb. vi. 4-6.
[2224] Matt. x. 8.

[2225] Ezek. xiii.; Matt. x. 20; Acts ii. 4; xviii. 5; John iii. 6; iv. 21; Jude 19; Acts xvii. 23.

[2226] Eph. iv. 5; 1 Pet. iii. 21; Rom. vi. 4; Gal. iii. 27; Col. ii. 12; John iii. 30; 1 Cor. i. 17.

[2227] 1 Cor. x. 16, 17; John vi. 32, 33, 35; 1 Cor. v. 8.

[2228] Acts xv. 20; John xiii. 14; James v. 14.

[2229] Luke ix. 55, 56; Matt. vii. 12, 29; Titus iii. 10.

[2230] Eph. v. 11; 1 Pet. i. 14; John v. 44; Jer. x. 3; Acts x. 26; Matt. xv. 13; Col. ii. 8. __________________________________________________________________

EASTER LITANY OF THE MORAVIAN CHURCH. A.D. 1749.

[This is the chief Confession of the Church of the United Brethren, commonly called the Moravians. It was originally composed in German, and was translated and slightly modified in 1749. The text is taken from the Liturgienbuch der Evangelischen Brüdergemeine, Gnadau, 1873. It has been kindly prepared in both languages for this work by my friend, the Rt. Rev. Edmund de Schweinitz, S.T.D., Bishop of the Moravian Church, Bethlehem, Pa.]

Litaney am Ostermorgen. Easter Morning Litany. Ich glaube an den Einigen Gott, l'ater, Sohn, und heiligen Geist, der alle Dinge geschaffen hat durch Jesum Christ, und war in Christo, und versöhnte die Welt mit ihm selber. I believe in the One only God, Father, Son, and Holy Ghost, who created all things by Jesus Christ, and was in Christ, reconciling the world unto himself. Ich glaube an Gott, den l'ater unsers Herrn Jesu Christi, der uns erwählet hat durch denselbigen, ehe der Welt Grund geleget war; I believe in God, the Father of our Lord Jesus Christ, who hath chosen us in him before the foundation of the world; Der uns errettet hat von der Obrigkeit der Finsterniß, und hat uns versetzet in das Reich Seines lieben Sohnes; Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; Der uns gesegnet hat mit allerlei geistlichem Segen in himmlischen Gütern durch Christum; Who hath blessed us with all spiritual blessings in heavenly places in Christ; Und hat uns tüchtig gemacht zu dem Erbtheil der Heiligen im Licht, da Er uns verordnet hat zur Kindschaft gegen ihn selbst durch Jesum Christ, nach dem Wohlgefallen seines Willens, zu Lobe seiner herrlichen Gnade, durch welche er uns hat angenehm gemacht in dem Geliebten. Who hath made us meet to be partakers of the inheritance of the saints in light: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved. Das ist gewißlich wahr! This I verily believe. Wir preisen dich, l'ater und Herr Himmels und der Erden, daß du solches We thank thee, O Father, Lord of heaven and earth, because thou

den Weisen und Klugen verborgen hast, und hast es den Unmündigen offenbaret. Ja, l'ater! denn es ist also wohlgefällig gewesen von dir. hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight. Vater! verkläre deinen Namen! Father, glorify thy name. Unser l'ater in dem Himmel! dein Name werde geheiliget; dein Reich komme; dein Wille geschehe auf Erden wie im Himmel; unser täglich Brod gib uns heute; und vergieb uns unsre Schulden wie wir unsern Schuldigern vergeben; und führe uns nicht in l'ersuchung, sondern erlöse uns von dem Bösen; den dein ist das Reich und die Kraft und die Herrlichkeit in Ewigkeit, Amen. Our Father which art in heaven, hallowed he thy name; thy kingdom come; thy will be done in earth, as it is in heaven; give us this day our daily bread; and forgive us our trespasses, as we forgive them that trespass against us y and lead us not into temptation, but deliver us from evil; for thine is the kingdom, and the power, and the glory, for ever and ever: Amen. Vater! habe uns lieb, darum, daß wir deinen Sohn lieben, und glauben, daß er von dir ausgegangen ist. Ich glaube an den Namen des Eingebornen Sohnes Gottes, durch welchen alle Dinge sind, und wir durch ihn. I believe in the name of the only-begotten Son of God, by whom are all things, and we through him; Ich glaube, daß er Fleisch ward und wohnete unter uns; und nahm Knechtsgestalt an: I believe that he was made flesh, and dwelt among us; and took on him the form of a servant; Durch den heiligen Geist empfangen von Maria der Jungfrau; wie die Kinder Fleisch und Blut haben, ist er's gleichermaßen theilhaftig worden, geboren von einem Weibe; By the overshadowing of the Holy Ghost was conceived of the l'irgin Mary; as the children are partakers of flesh and blood, he also himself likewise took part of the same; was born of a woman; Und an Geberden wie ein Mensch erfunden; ist versucht worden allenthalben, gleich wie wir, doch ohne Sünde: And being found in fashion as a man, was tempted in all points like as we are, yet without sin:

Denn er war der Herr, der Engel des Bundes, deß wir begehrten; der Herr und sein Geist hatten ihn gesandt, zu predigen das angenehme Jahr des Herrn. For he is the Lord, the Messenger of the covenant, whom we delight in. The Lord and his Spirit hath sent him to proclaim the acceptable year of the Lord; Er redete, was er wußte, und zeugte, was er gesehen hatte; die ihn aufnahem, denen gab er Macht, Gottes Kinder zu werden. He spoke that which he did know, and testified that which he had seen: as many as received him, to them gave he power to become the sons of God. Sehet! das ist Gottes Lamm, das der Welt Sünde getragen hat: gelitten unter Pontio Pilato, gekreuziget, gestorben und begraben; ist im Geiste hingegangen, und hat geprediget den Geistern im Gefängniß; Behold the Lamb of God, which taketh away the sin of the world; Suffered under Pontius Pilate, was crucified, dead, and buried; Am dritten Tage wieder auferstanden von den Todten, und mit ihm viele Leiber der Heiligen, die da schliefen; The third day rose again from the dead, and with him many bodies of the saints which slept; Aufgefahren gen Himmel, sitzet auf des l'aters Stuhle; Ascended into heaven, and sitteth on the throne of the Father; whence he will come, in like manner as he was seen going into heaven. Wird wiederkommen, wie man ihn gesehen hat gen Himmel fahren. Es spricht der Geist und die Braut: Ach komm! The Spirit and the bride say, Come. Und wer es höret, der spreche: Komm! And let him that heareth say, Come. Amen! ja, Herr Jesu! komm, bleib nicht lange! Amen! come, Lord Jesus! come we implore thee! Wir warten deiner, uns wird fast bange. With longing hearts we now are waiting for thee. Komm, komm doch, komm! Come soon, O come! Auch wird er mit einem Feldgeschrei und Stimme des Erzengels, und mit der Posaune Gottes hernieder kommen vom Himmel, zu richten die Lebendigen und die Todten. The Lord will descend from heaven with a shout, with the voice of the archangel, and with the trump of God, to judge both the quick and the dead.

Das ist mein Herr, der mich verlornen und verdammten Menschen erlöset hat, erworben, gewonnen, von allen Sünden, vom Tode und von der Gewalt des Teufels; This is my Lord, who redeemed me, a lost and undone human creature, purchased and gained me from sin, from death, and from the power of the devil; Nicht mit Gold oder Silber, sondern mit seinem heiligen theuren Blute und mit seinem unschuldigen Leiden und Sterben; Not with gold or silver, but with his holy precious blood, and with his innocent suffering and dying; Auf daß ich sein eigen sei, und in seinem Reiche unter ihm lebe und ihm diene in ewiger Gerechtigkeit, Unschuld und Seligkeit; To the end that I should be his own, and in his kingdom live under him and serve him, in eternal righteousness, innocence, and happiness; Gleichwie er ist auferstanden vom Tode, lebet und regieret in Ewigkeit. Even as he, being risen from the dead, liveth and reigneth, world without end. Das ist gewißlich wahr! This I most certainly believe. Ich glaube an den heiligen Geist, der vom l'ater ausgehet, und den uns unser Herr Jesus Christus gesandt hat, nach seinem Hingange, daß er ewiglich bei uns bleibe; I believe in the Holy Ghost, who proceedeth from the Father, and whom our Lord Jesus Christ sent, after he went away, that he should abide with us forever; That he should comfort us, as a mother comforteth her children; That he should help our infirmities, and make intercession for us with groanings which can not be uttered; That he should bear witness with our spirit, that we are the children of God, and teach us to cry, Abba, Father; That he should shed abroad in our hearts the love of God, and make our bodies his holy temple;

Und daß er Alles in Allem wirke, und theile einem Jeglichen mit, nachdem er will. And that he should work all in all, dividing to every man severally as he will. Dem sei Ehre in der Gemeine, die in Christo Jesu ist, der allgemeinen beiligen christlichen Kirche, in Gemeinschaft der Heiligen, zu aller Zeit, und von Ewigkeit zu Ewigkeit. Amen. To him be glory in the Church, which is in Christ Jesus, the holy, universal Christian Church, in the communion of saints, at all times, and from eternity to eternity. Amen. Ich glaube, daß ich nicht aus eigener l'ernunft noch Kraft an Jesum Christum, meinen Herrn, glauben oder zu ihm kommen kann; I believe that by my own reason and strength I can not believe in Jesus Christ my Lord, or come to him; Sondern daß mich der heilige Geist durch's Evangelium berufet, mit seinen Gaben erleuchtet, im rechten Glauben heiliget und erhält; But that the Holy Ghost calleth me by the gospel, enlighteneth me with his gifts, sanctifieth and preserveth me in the true faith; Gleichwie er die ganze Christenheit auf Erden berufet, sammlet, erleuchtet, heiliget, und bei Jesu Christo erhält, im rechten einigen Glauben; Even as he calleth, gathereth, enlighteneth, and sanctifieth the whole Church on earth, which he keepeth by Jesus Christ in the only true faith; In welcher Christenheit er mir und allen Gläubigen täglich alle Sünden reichlich vergiebt. In which Christian Church God forgiveth me and every believer all sin daily and abundantly. Das ist gewißlich wahr. This I assuredly believe. Ich glaube, daß ich durch die heilige Taufe, welche ist das Bad der Wiedergeburt und Erneuerung des heiligen Geistes, der Gemeine Jesu Christi einverleibt worden bin, welche er geliebet hat, und hat sich selbst für sie gegeben, auf daß er sie heiligte, und hat sie gereiniget durch das Wasserbad im Wort. Amen. I believe that by holy baptism I am embodied a member of the Church of Christ, which he hath loved, and for which he gave himself, that he might sanctify and cleanse it with the washing of water by the Word. Amen. In dieser Gemeinschaft der Gläubigen In this communion of saints my

getröste ich mich meines lieben Herrn und Heilandes Jesu Christi, welcher ist für mich gestorben, und hat sein Blut am Kreuze für mich vergossen zur l'ergebung der Sünden, und hat mir seinen Leib und sein Blut im Sakrament zum Pfande gegeben. Wie dann die Schrift sagt: Unser Herr Jesus Christus, in der Nacht, da er verrathen ward, nahm er das Brod, dankete und brach es, und gab es seinen Jüngern, und sprach: Nehmet, esset, das ist mein Leib, der für euch gegeben wird. Solches thut zu meinem Gedächtniß. Desselbigen gleichen nahm er auch den Kelch nach dem Abendmahl, dankete, und gab ihnen den, und sprach: Nehmet hin, trinket alle daraus: dieser Kelch ist das neue Testament in meinem Blut, das für euch vergossen wird, zur l'ergebung der Sünden. Solches thut, so oft ihr es trinket, zu meinem Gedächtniß. faith is placed upon my Lord and Saviour Jesus Christ, who died for us, and shed his blood on the cross for the remission of sins, and who hath granted unto me his body and blood in the Lord's Supper, as a pledge of grace; as the Scripture saith: Our Lord Jesus Christ, the same night in which he was betrayed, took bread: and when he had given thanks, he brake it, and gave it to his disciples, and said, Take, eat; this is my body which is given for you; this do in remembrance of me. After the same manner, also, our Lord Jesus Christ, when he had supped, took the cup, gave thanks, and gave it to them, saying, Drink ye all of it; this is my blood, the blood of the New Testament, which is shed for you, and for many, for the remission of sins. This do ye, as oft as ye drink it, in remembrance of me. Darum bleibet er in mir und ich in ihm, und ich habe das ewige Leben, und er wird mich auferwecken am jüngsten Tage. Amen. Therefore he abideth in me and I in him, and I have eternal life, and he will raise me up on the last day. Amen. Ich begehre, aufgelöst und bei Christo zu sein, welches auch viel besser wäre: ich werde den Tod nicht schmecken ewiglich, und entgegen kommen zur Auferstehung der Todten; denn meine Hütte, die ich ablege, das Korn der l'erwesung, wird anziehen die Unverweslichkeit: das Fleisch ruhet in Hoffnung; I have a desire to depart, and to be with Christ, which is far better; I shall never taste death; yea, I shall attain unto the resurrection of the dead; for the body which I shall put off, this grain of corruptibility, shall put on incorruption: my flesh shall rest in hope;

Und auch dich, du sterbendes Gebeine, wird Gott lebendig machen, um deßwillen, daß sein Geist in dir gewohnet hat.

Amen.

And the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, shall also quicken these our mortal bodies, if so be that the Spirit of God hath dwelt in them.

Amen. Ich glaube, daß unsre Brüder und Schwestern, so sie im Herrn entschlafen sind, zur oberen Gemeine gefahren und eingegangen sind in ihres Herrn Freude; der Leib ist hier begraben:

Den wird Jesus Christus einst beim Erwachen
Seinem verklärten Leib ähnlich machen:
Hallelujah!

Wir armen Sünder bitten, du wollest uns erhören, lieber Herr und Gott!

We poor sinners pray,
Hear us, gracious Lord and God;

Und uns mit der vollendeten Gemeine, und insonderheit mit deinen dieses Jahr über heimberufenen Dienern und Dienerinnen, in ewiger Gemeinschaft erhalten, und dereinst bei dir zusammen ausruhen lassen von unsrer Arbeit.

Amen. And keep us in everlasting fellowship with our brethren, and with our sisters, who have entered into the joy of their Lord;

Also with the servants and handmaids of our Church, whom thou hast called home in the past year, and with the whole Church triumphant; and let us rest together in thy presence from our labors.

Amen.
Sein' Augen, seinen Mund
Den Leib für uns verwund't
They are at rest in lasting bliss,
Beholding Christ our Saviour:
Our humble expectation is
To live with him forever.
Lord, grant me thy protection,
Remind me of thy death
Da wir so fest d'rauf bauen,
Das werd'n wir alles schauen,
Und innig herzlich grüßen
Die Maa l'an Händ' und Füßen
Wir grüß'n uns ehrerbietiglich,
Als Glieder seiner Braut,
Die theils allhier noch sehnet sich
Und theils schon dort ihn schaut.
Wenn ich einst werd' erblassen
In seinem Arm und Schooß,
Will ich das Blut auffassen,
Das er für mich vergoß:
Das wird auch mein Gebeine
Mit Lebenskraft durchgehn;
Dann fahr' ich zur Gemeine;
Mein Leib wird aufersteh'n.
And glorious resurrection,
When I resign my breath:
Ah! then, though I be dying,
'Midst sickness, grief, and pain,
I shall, on thee relying,

Eternal life obtain. Ehre sei dem, der da ist die Auferstehung und das Leben! Glory be to him who is the Resurrection and the Life; he was dead, and behold, he is alive for evermore; Wer an ihn glaubet, der wird leben, ob er gleich stürbe. And he that believeth in him, though he were dead, yet shall he live. Ehre sei ihm in der Gemeine, die auf ihn wartet, und die um ihn her ist! Glory be to him in the Church which waiteth for him, and in that which is around him: Von Ewigkeit zu Ewigkeit. Forever and ever. Amen. Amen. Die Gnade unsers Herrn Jesu Christi, und die Liebe Gottes, und die Gemeinschaft des Heiligen Geistes, sei mit uns Allen. The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with us all. Amen. Amen. __________________________________________________________________

METHODIST ARTICLES OF RELIGION. A.D. 1784.

[The Twenty-five Articles of Religion were drawn up by John Wesley for the American Methodists, and adopted at a Conference in 1784. They underwent some changes, chiefly verbal, and Art. 23d, acknowledging the sovereignty of the people of the United States, was adopted by the Methodist Episcopal Church in 1804. They are a liberal and judicious abridgment of the Thirty-nine Articles of the Church of England, the Calvinistic and other features being omitted (Arts. 3, 8, 13, 15, 17, 18, 20, 21, 26, 29, 31, 33, 34, 36, and 37).

The text is taken from the official manual of The Doctrines and Discipline of the Methodist Episcopal Church, ed. by Bishop Harris, New York, 1872.]

I. OF FAITH IN THE HOLY TRINITY.

There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness; the Maker and Preserver of all things, visible and invisible. And in unity of this Godhead there are three persons, of one substance, power, and eternity, the Father, the Son, and the Holy Ghost.

II. OF THE WORD, OR SON OF GOD, WHO WAS MADE VERY MAN.

The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin; so that two whole and perfect natures--that is to say, the Godhead and manhood--were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for the actual sins of men.

III. OF THE RESURRECTION OF CHRIST.

Christ did truly rise again from the dead, and took again his body, with all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day.

IV. OF THE HOLY GHOST.

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.

V. THE SUFFICIENCY OF THE HOLY SCRIPTURES FOR SALVATION.

The Holy Scriptures contain all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical books of the Old and New Testament of whose authority was never any doubt in the Church. The names of the canonical books are--

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The Book of Ezra, The Book of Nehemiah, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or the Preacher, Cantica or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less.

All the books of the New Testament, as they are commonly received, we do receive and account canonical.

VI. OF THE OLD TESTAMENT.

The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and man. Wherefore they are not to be heard who feign that the old fathers did look only for transitory promises. Although the law given from God by Moses, as touching ceremonies and rites, doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth, yet, notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral.

VII. OF ORIGINAL OR BIRTH SIN.

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.

VIII. OF FREE WILL.

The condition of man after the fall of Adam is such that he can not turn and prepare himself, by his own natural strength and works, to faith and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.

IX. OF THE JUSTIFICATION OF MAN.

We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings. Wherefore, that we are justified by faith only is a most wholesome doctrine, and very full of comfort.

X. OF GOOD WORKS.

Although good works, which are the fruits of faith, and follow after justification, can not put away our sins, and endure the severity of God's judgments; yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree is discerned by its fruit.

XI. OF WORKS OF SUPEREROGATION.

Voluntary works--besides, over, and above God's commandments--which are called works of supererogation, can not be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required: whereas Christ saith plainly, When ye have done all that is commanded you, say, We are unprofitable servants.

XII. OF SIN AFTER JUSTIFICATION.

Not every sin willingly committed after justification is the sin against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification: after we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives. And therefore they are to be condemned who say they can no more sin as long as they live here; or deny the place of forgiveness to such as truly repent.

XIII. OF THE CHURCH.

The visible Church of Christ is a congregation of faithful men, in which the pure Word of God is preached, and the sacraments duly administered, according to Christ's ordinance, in all those things that of necessity are requisite to the same.

XIV. OF PURGATORY.

The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.

XV. OF SPEAKING IN THE CONGREGATION IN SUCH A TONGUE AS THE PEOPLE UNDERSTAND.

It is a thing plainly repugnant to the Word of God, and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments, in a tongue not understood by the people.

XVI. OF THE SACRAMENTS.

Sacraments ordained of Christ are not only badges or tokens of Christian men's profession, but rather they are certain signs of grace, and God's good will toward us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him.

There are two sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism and the Supper of the Lord.

Those five commonly called sacraments, that is to say, confirmation, penance, orders, matrimony, and extreme unction, are not to be counted for sacraments of the gospel, being such as have partly grown out of the corrupt following of the apostles; and partly are states of life allowed in the Scriptures, but yet have not the like nature of Baptism and the Lord's Supper, because they have not any visible sign or ceremony ordained of God.

The sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation; but they that receive them unworthily purchase to themselves condemnation, as St. Paul saith, 1 Cor. xi. 29.

XVII. OF BAPTISM.

Baptism is not only a sign of profession, and mark of difference, whereby Christians are distinguished from others that are not baptized; but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the Church.

XVIII. OF THE LORD'S SUPPER.

The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ's death; insomuch that, to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ.

Transubstantiation, or the change of the substance of bread and wine in the Supper of our Lord, can not be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions.

The body of Christ is given, taken, and eaten in the Supper only after a heavenly and spiritual manner. And the means whereby the body of Christ is received and eaten in the Supper is faith.

The sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshiped.

XIX. OF BOTH KINDS.

The cup of the Lord is not to be denied to the lay people; for both the parts of the Lord's Supper, by Christ's ordinance and commandment, ought to be administered to all Christians alike.

XX. OF THE ONE OBLATION OF CHRIST, FINISHED UPON THE CROSS.

The offering of Christ, once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable and dangerous deceit.

XXI. OF THE MARRIAGE OF MINISTERS.

The ministers of Christ are not commanded by God's law either to vow the estate of single life or to abstain from marriage: therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness.

XXII. OF THE RITES AND CEREMONIES OF CHURCHES.

It is not necessary that rites and ceremonies should in all places be the same, or exactly alike; for they have been always different, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever, through his private judgment, willingly and purposely doth openly break the rites and ceremonies of the Church to which he belongs, which are not repugnant to the Word of God, and are ordained and approved by common authority, ought to be rebuked openly, that others may fear to do the like, as one that offendeth against the common order of the Church, and woundeth the consciences of weak brethren.

Every particular Church may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification.

XXIII. OF THE RULERS OF THE UNITED STATES OF AMERICA.

The President, the Congress, the General Assemblies, the Governors, and the Councils of State, as the delegates of the people, are the rulers of the United States of America, according to the division of power made to them by the Constitution of the United States, and by the Constitutions of their respective States. And the said States are a sovereign and independent nation, and ought not to be subject to any foreign jurisdiction. [2231]

XXIV. OF CHRISTIAN MEN'S GOODS.

The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as some do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

XXV. OF A CHRISTIAN MAN'S OATH.

As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James his apostle, so we judge that the Christian religion doth not prohibit but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth. __________________________________________________________________

[2231] As far as it respects civil affairs, we believe it the duty of Christians, and especially all Christian ministers, to be subject to the supreme authority of the country where they may reside, and to use all laudable means to enjoin obedience to the powers that be; and therefore it is expected that all our preachers and people who may be under the British or any other government will behave themselves as peaceable and orderly subjects. __________________________________________________________________

ARTICLES OF RELIGION OF THE REFORMED EPISCOPAL CHURCH IN AMERICA. A.D. 1875.

[These Articles were adopted by the third General Council of the Reformed Episcopal Church in America, held in Chicago, May 18, 1875. They are based on the Thirty-nine Articles of the Protestant Episcopal Church in the United States, from which the Reformed Episcopal Church has sprung under the lead of Bishop Cummins (d. June, 1876). See Vol. I., pp. 665 sqq. They resemble Wesley's abridgment of the English Articles, but retain more of the original. The text is taken from the Minutes of the Third General Council. It is also published in pamphlet form.]

ARTICLE I.
Of the Holy Trinity.

There is but one living and true God, who is a spirit, everlasting; of infinite power, wisdom, and goodness; the Maker and Preserver of all things, both visible and invisible. And in unity of this Godhead there be three persons, of one substance, power, and eternity: the Father, the Son, and the Holy Ghost.

ARTICLE II.

Of the Word, or Son of God, which was made very man.

The Son, who is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man; who truly suffered, was crucified, dead and buried, to satisfy Divine justice, and to reconcile us to his Father, and to be a sacrifice, not only for original sin, but also for actual sins of men.

ARTICLE II.

Of the Resurrection of Christ, and his Second Coming.

Christ did truly rise from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth, our High-Priest and Advocate, at the right hand of the Father, whence he will return to judge the world in righteousness. This Second Coming is the blessed hope of the Church. The heavens have received him, till the times of the restitution of all things. To those who look for him he shall appear a second time without sin unto salvation. Then shall he change the body of our humiliation that it may be fashioned like unto his glorious body. He will take to himself his great power, and shall reign till he have put all enemies under his feet.

ARTICLE IV.
Of the Holy Ghost.

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.

It is the work of the Holy Ghost to reprove and convince the world of sin, and of righteousness, and of judgment; to take of the things of Christ and show them to men; to regenerate--making men willing, leading them to faith in Christ, and forming Christ in them the hope of glory; to strengthen them with might in their inner man, that Christ may dwell in their hearts by faith; and to secure in them that walking in the ways of God which is called the Fruit of the Spirit. The true Church is thus called out of the world, and is builded together for an habitation of God, through the Spirit.

ARTICLE V.

Of the Sufficiency of the Holy Scriptures for Salvation.

All Scripture is given by inspiration of God. Holy men of God spake as they were moved by the Holy Ghost: Holy Scripture is therefore the Word of God; not only daes it contain the oracles of God, but it is itself the very oracles of God. And hence it containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand the canonical books of the Old and New Testament, viz.:

Of the Old Testament:
Of the Old Testament:
Genesis,
Exodus,
Leviticus,
Numbers,
Deuteronomy,
Joshua,
Judges,
Ruth,
The 1st Book of Samuel,
The 2d Book of Samuel,
The 1st Book of Kings,
The 2d Book of Kings,
The 1st Book of Chronicles,
The 2nd Book of Chronicles,
The Book of Ezra,
The Book of Nehemiah,
The Book of Esther,
The Book of Job,
The Psalms,
The Proverbs,
Ecclesiastes,
Song of Solomon,
Isaiah,
Jeremiah,
Lamentations of Jeremiah,
Ezekiel,
Daniel,
Hosea,
Joel,
Amos,
Obadiah,
Jonah,
Micah,
Nahum,
Habakkuk,
Zephaniah,
Haggai,
Zechariah,
Malachi.
Of the New Testament:
Matthew,
Mark,
Luke,
John,
Acts of the Apostles,
Romans,
1st Corinthians,
2d Corinthians,
Galatians,
Ephesians,
Philippians,
Colossians,
1st Thessalonians,
2d Thessalonians,
1st Timothy,
2d Timothy,
Titus,
Philemon,
Hebrews,
James,
1st Peter,
2d Peter,
1st John,
2d John,
3d John,
Jude,
The Revelation.

The Book [2232] commonly called "The Apocrypha" is not a portion of God's Word, and is not therefore to be read in churches, nor to be used in establishing any doctrine.

ARTICLE VI.
Of the Old Testament.

The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises; and although the Law given from God by Moses, as touching Ceremonies and Rites, does not bind Christian men, nor the civil precepts thereof ought of necessity to be received in any commonwealth, yet notwithstanding, as a rule of right living, no Christian man whatsoever is free from the obedience of the commandments which are called moral.

ARTICLE VII.
Of Original or Birth Sin.

Original sin standeth not in the following of Adam, as the Pelagians do vainly talk; but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is wholly gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lnsteth always contrary to the spirit; and therefore in every person born into this world it deserveth. God's condemnation. Men are, as the Apostle speaks, 'by nature the children of wrath.' And this infection of nature doth remain--yea, in them that are regenerated. And although there is no condemnation for them that are in Christ Jesus, yet the Apostle doth confess that concupiscence or lust in such hath of itself the nature of sin.

ARTICLE VIII.
Of Man's Condition by Nature.

The condition of man after the fall of Adam is such that he can not turn and prepare himself, by his own natural strength and good works, to faith and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God without the grace of God by Christ first inclining us, that we may have a good will, and working with us when we have that good will.

ARTICLE IX.
Of Works before Justification.

Works commonly called good before the grace of Christ and the inspiration of his Spirit, have not the nature of obedience to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to deserve or to receive grace.

ARTICLE X.
Of Regeneration or the New Birth.

Regeneration is the creative act of the Holy Ghost, whereby he imparts to the soul a new spiritual life.

And whosoever believeth in Christ is born again, for, saith the Scripture, 'ye are all the children of God by faith in Christ Jesus.'

ARTICLE XI.
Of Faith.

The faith which brings justification is simply the reliance or dependence on Christ which accepts him as the sacrifice for our sins, and as our righteousness.

We may thus rely on Christ, either tremblingly or confidingly; but in either case it is saving faith. If, though tremblingly, we rely on him in his obedience for us unto death, instantly we come into union with him, and are justified. If, however, we confidingly rely on him, then have we the comfort of our justification. Simply by faith in Christ are we justified and saved.

ARTICLE XII.
Of the Justification of Man.

We are pardoned and accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith; and not for our own works or deservings. He who knew no sin was made sin for us, that we might be made the righteousness of God in him. He bare our sins in his own body. It pleased our heavenly Father, of his infinite mercy, without any our desert or deserving, to provide for us the most precious sacrifice of Christ, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied. So that Christ is himself the righteousness of all them that truly do believe in him. He for them paid their ransom, by his death. He for them fulfilled the law, in his life. So that now in him, and by him, every true Christian man may be called a fulfiller of the law. Wherefore, that we are justified by faith only is a most wholesome doctrine, and very full of comfort.

ARTICLE XIII.
Of Repentance.

The repentance required by Scripture is a change of mind toward God, and is the effect of the conviction of sin, wrought by the Holy Ghost.

The unconverted man may have a sense of remorse, or of shame and self-reproach, and yet he may have neither a change of mind toward God nor any true sorrow; but when he accepts Christ as his Saviour, therein he manifests a change of mind, and is in possession of repentance unto life. The sinner comes to Christ through no labored process of repenting and sorrowing; but he comes to Christ and repentance both at once, by means of simply believing. And ever afterwards his repentance is deep and genuine in proportion as his faith is simple and childlike.

ARTICLE XIV.
Of the Sonship of Believers.

Believers in Christ are born of God, through the regenerating power of his Spirit, and are partakers of the Divine nature; for if 'that which is born of the flesh is flesh,' so 'that which is born of the Spirit is spirit.'

And all who are thus born of God are sons of God, and joint heirs with Christ; and therefore, without distinction of name, brethren with Christ and with one another.

ARTICLE XV.
Of Good Works.

Good works, which are the fruits of faith, and follow after justification, are pleasing and acceptable to God in Christ, and do spring out, necessarily, of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit. They who truly believe will seek to do the will of God, and they who do not thus seek are not to be accounted true believers.

ARTICLE XVI.
Of Works of Supererogation.

Voluntary works, besides, over, and above God's commandments, which they call works of supererogation, can not be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required. Whereas Christ saith plainly: 'When ye have done all that are commanded to you, [2233] say, We are unprofitable servants.'

ARTICLE XVII.
Salvation only in Christ.

Holy Scripture doth set out unto us the name of Jesus Christ only, whereby men must be saved. His was a finished work and completely sufficient. Without any merit or deserving on our part he has secured to believers in him pardon, acceptance, sonship, sanctification, redemption, and eternal glory. Those who believe in him are in him complete. They are even now justified and have a present salvation; though they may not at all times have the sense of its possession.

ARTICLE XVII.
Of Election, Predestination, and Free Will.

While the Scriptures distinctly set forth the election, predestination, and calling of the people of God unto eternal life, as Christ saith: 'All that the Father giveth me shall come to me;' they no less positively affirm man's free agency and responsibility, and that salvation is freely offered to all through Christ.

This Church, accordingly, simply affirms these doctrines as the Word of God sets them forth, and submits them to the individual judgment of its members, as taught by the Holy Spirit; strictly charging them that God commandeth all men every where to repent, and that we can be saved only by faith in Jesus Christ.

ARTICLE XIX.
Of Sin after Conversion.

The grant of repentance is not to be denied to such as fall into sin after conversion: that is to say, after, by the quickening into life by the Holy Ghost, they have turned to God by faith in Christ, and have been brought into that change of mind which is repentance unto life. For after we have received the Holy Ghost we may, through unbelief, carelessness, and worldliness, fall into sin; and by the grace of God we may arise again, and amend our lives; but every such fall is a grievous dishonor to our Lord, and a sore injury to ourselves.

ARTICLE XX.
Of Christ alone, without Sin.

Christ, in the truth of our nature, was made like unto us in all things, sin only excepted, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself, made once forever, should take away the sin of the world; and sin (as St. John saith) was not in him. But all we the rest, although born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.

AKTICLE XXI.
Of the Church.

The souls dispersed in all the world, who adhere to Christ by faith, who are partakers of the Holy Ghost, and worship the Father in spirit and in truth, are the body of Christ, the house of God, the flock of the Good Shepherd--the holy, universal Christian Church.

A visible Church of Christ is a congregation of believers in which the pure Word of God is preached and Baptism and the Lord's Supper are duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same. And those things are to be considered requisite which the Lord himself did, he himself commanded, and his apostles confirmed.

As the Church of Jerusalem, Alexandria, Antioch, [2234] and Rome have erred, so also others have erred and may err, not only in their living and manner of ceremonies, but also in matters of faith.

ARTICLE XXII.
Of the Authority of a Church.

A Church hath power to decree ceremonies and to establish forms of worship and laws for the government and discipline of its members, and to declare its own faith; yet it is not lawful for any Church to ordain or decide any thing that is contrary to God's Word written, neither may it so expound one place of Scripture that it be repugnant to another. And as the Church ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of salvation. The Nicene Creed, as set forth in the Prayer-Book of this Church, and that which is commonly called the Apostles' Creed, ought to be received and believed; for they may be proved by Holy Scripture.

ARTICLE XXIII.
Of the Authority of General Councils.

General Councils (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God) may err, and sometimes have erred, not only in worldly matters, but also in things pertaining to God. Wherefore things ordained by them as necessary to salvation are not binding, as such, on a Christian man's conscience unless it may be proved that they be taken out of Holy Scripture. No law or authority can override individual responsibility, and therefore the right of private judgment. For the individual Christian, as Christ distinctly affirms, is to be judged by the Word. The only rule of faith is God's Word written.

ARTICLE XXIV.
Of Ministering in the Congregation.

Those who take upon themselves the office of public preaching, or ministering the ordinances in the congregation, should be lawfully called thereunto, and sent to execute the same. And those we ought to judge lawfully called and sent which be moved to this work by the Holy Ghost, and are duly accredited by the Lord's people.

That doctrine of 'Apostolic Succession,' by which it is taught that the ministry of the Christian Church must be derived through a series of uninterrupted ordinations, whether by tactual succession or otherwise, and that without the same there can be no valid ministry, no Christian Church, and no due ministration of Baptism and the Lord's Supper, is wholly rejected as unscriptural and productive of great mischief.

This Church values its historic ministry, but recognizes and honors as equally valid the ministry of other Churches, even as God the Holy Ghost has accompanied their work with demonstration and power.

ARTICLE XXV.
Of the Sacraments.

By the word Sacrament this Church is to be understood as meaning only a symbol or sign divinely appointed.

Our Lord Jesus Christ hath knit together his people in a visible company by sacraments, most few in number, most easy to be kept, most excellent in signification, viz., Baptism and the Lord's Supper.

Those five so-called Sacraments--that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction--are not to be counted for Sacraments of the gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed by the Scriptures; but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.

And in such only as worthily receive Baptism and the Lord's Supper are they of spiritual benefit, and yet not that of the work wrought (ex opere operato), as some men speak. Which word, as it is strange and unknown to Holy Scripture, so it gendereth no godly, but a very superstitious sense. In such as receive them rightly, faith is confirmed and grace increased by virtue of prayer to God. But they that receive them unworthily purchase to themselves judgment, as St. Paul saith; while it is equally true that none, however conscious of unworthiness, are debarred from receiving them, if they are trusting in the Lord Jesus Christ alone for salvation.

ARTICLE XXVI.
Of Baptism.

Baptism represents the death of believers with Christ, and their rising with him to newness of life. It is a sign of profession, whereby they publicly declare their faith in him. It is intended as a sign of regeneration or new birth. They that are baptized are grafted into the visible Church: the promises of the forgiveness of sin and of adoption to be the sons of God by the Holy Ghost are visibly set forth. The baptism of young children is retained in this Church, as agreeable to ancient usage and not contrary to Holy Writ.

ARTICLE XXVII.
Of the Lord's Supper.

The Supper of the Lord is a memorial of our Redemption by Christ's death, for thereby we do show forth the Lord's death till he come. It is also a symbol of the soul's feeding upon Christ. And it is a sign of the communion that we should have with one another.

Transubstantiation (or the change of the substance of bread and wine into the very body and blood of Christ) in the Supper of the Lord can not be proved by Holy Writ, is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many and idolatrous superstitions.

Consubstantiation (or the doctrine that Christ is veiled under the unchanged bread and wine, and that his very body and blood are present therein and separate the one from the other) is utterly without warrant of Scripture, is contradictory of the fact that Christ, being raised, dieth no more, and is productive equally with transubstantiation of idolatrous errors and practices.

We feed on Christ only through his Word, and only by faith and prayer; and we feed on him, whether at our private devotions, or in our meditations, or on any occasion of public worship, or in the memorial symbolism of the Supper.

The elements of the Lord's Supper were not by Christ's ordinance designed to be reserved, carried about, lifted up, or worshiped.

ARTICLE XXVIII.
Of Both Kinds.

The Cup of the Lord is not to be denied to any of his people, for both the bread and the wine, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.

ARTICLE XXIX.

Of Unworthy Persons Ministering in the Congregation.

Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the Word and ordinances: yet, forasmuch as they do not the same in their own name, but in Christ's, the believer is not deprived of the benefits of God's ordinances; because, though they be ministered by evil men, yet are they Christ's institution, and set forth his promise.

Nevertheless, it appertaineth to the discipline of the Church that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences: and finally, being found guilty by just judgment, be deposed.

ARTICLE XXX.

Of the one Oblation of Christ finished upon the Cross.

The offering of Christ once made is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. And as there is only this one sacrifice in the Christian Church, once made, never to be repeated, so there is but the one Priest, even Jesus Christ, the Apostle and High-Priest of our profession. Wherefore the sacrifices of masses, in the which it is commonly said that the priest offers Christ for the quick and the dead, for the remission of pain or guilt, or any representations of the Lord's Supper as a sacrifice, are blasphemous fables and dangerous deceits.

ARTICLE XXXI.
Of Certain Erroneous Doctrines and Practices.

The Romish doctrines concerning purgatory, penance, and satisfaction have no support from the Word of God, and are, besides, contradictory of the completeness and sufficiency of the redemption in Christ Jesus, of justification by faith, and of the sanctifying efficacy of God the Holy Ghost. Praying for the dead is man's tradition, vainly invented, and is in violation of the express warnings of Almighty God to the careless and unconverted. The adoration of relics and images, and the invocation of saints, besides that they are grounded upon no warranty of Scripture, are idolatrous practices, dishonoring to God, and compromising the rnediatorship of Christ. It is also repugnant to the Word of God to have public prayer in the Church, or to minister the ordinances, in a tongue not understood by the people.

ARTICLE XXXII.
Of Confession and Absolution.

Private confession of sins to a priest, commonly known as Auricular Confession, has no foundation in the Word of God, and is a human invention. It makes the professed penitent a slave to mere human authority, entangles him in endless scruples and perplexities, and opens the way to many immoralities.

If one sin against his fellow-man, the Scripture requires him to make confession to the offended party; and so if one sin and bring scandal upon the Christian society of which he is a member. And Christians may often, with manifest profit, confess to one another their sins against God, with a view solely to instruction, correction, guidance, and encouragement in righteousness. But in any and every case confession is still to be made to God; for all sins are committed against him, as well such as offend our fellow-man as those that offend him alone.

Priestly absolution is a blasphemous usurpation of the sole prerogative of God. None can forgive sins as against God but God alone.

The blood of Jesus Christ only can cleanse us from our sins, and always we obtain forgiveness directly from God, whenever by faith in that blood we approach him with our confessions and prayers.

ARTICLE XXXIII.
Of the Marriage of Ministers.

Christian ministers are not commanded by God's law either to vow the estate of single life or to abstain from mai'riage; therefore it is lawful for them, as for all other Christian men, to marry at their own discretion.

ARTICLE XXXIV.
Of the Power of the Civil Authority.

The power of the civil magistrate extendeth to all men, as well ministers as people, in all things temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of all men who are professors of the gospel to pay respectful obedience to the civil authority, regularly and legitimately constituted.

ARTICLE XXXV.
Of Christian Men's Goods.

The riches and goods of Christian men are not common, but their own, to be controlled and used according to their Christian judgment. Every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability; and as a steward of God, he should use his means and influence in promoting the cause of truth and righteousness to the glory of God. __________________________________________________________________

[2232] [Books ?]

[2233] [The Eng. Vers. reads: 'all those things which are commanded you' (Luke xvii. 10).--Ed.]

[2234] [As in the Anglican and the Protestant Episcopal Articles, so here Constantinople--the great rival of Rome and chief representative of the Eastern Church--is omitted, no doubt undesignedly; but some Anglo-Catholics, zealous for intercommunion with the Greek Church, derive comfort from the omission.] __________________________________________________________________

THE DOCTRINAL BASIS OF THE EVANGELICAL ALLIANCE, 1846.

Adopted at the Organization of the American Branch of the Evangelical Alliance, in January, 1867.

[The Nine Articles were adopted by the first meeting of the Evangelical Alliance, in London, 1846, and published in the Report of the Proceedings of the Conference, held at Freemasons' Hall, London, front Aug. 19th to Sept. 2d, 1846. Published by order of the Conference. London, 1847.

The preamble, which we print in small type, was added by the American Branch of the Alliance, organized in the Bible House, New York, Jan., 1867, and, with this qualifying preamble, the doctrinal articles were used at the General Conference of the Alliance held in New York, Oct., 1873.

The Evangelical Alliance is no Church, and has no authority to issue and enforce an ecclesiastical creed. It is simply a voluntary association of individual Christians for the promotion of Christian union and religious liberty; but as such it may declare on what doctrinal basis it proposes to labor for its end, and how much or how little of the traditional faith it takes for granted among its members.]

Resolved, That in forming an Evangelical Alliance for the United States, in co-operative union with other Branches of the Alliance, we have no intention or desire to give rise to a new denomination or sect; nor to affect an amalgamation of Churches, except in the way of facilitating personal Christian intercourse and a mutual good understanding; nor to interfere in any way whatever with the internal affairs of the various denominations; but, simply, to bring individual Christians into closer fellowship and co-operation, on the basis of the spiritual union which already exists in the vital relation of Christ to the members of his body in all ages and countries.

Resolved, That in the same spirit we propose no new creed; but, taking broad, historical, and evangelical catholic ground, we solemnly reaffirm and profess our faith in all the doctrines of the inspired Word of God, and the consensus of doctrines as held by all true Christians from the beginning. And we do more especially affirm our belief in the Divine-human person and atoning work of our Lord and Saviour Jesus Christ, as the only and sufficient source of salvation, as the heart and soul of Christianity, and as the centre of all true Christian union and fellowship.

Resolved, That, with this explanation, and in the spirit of a just Christian liberality in regard to the minor differences of theological schools and religious denominations, we also adopt, as a summary of the consensus of the various Evangelical Confessions of Faith, the Articles and Explanatory Statement set forth and agreed on by the Evangelical Alliance at its formation in London, 1846, and approved by the separate European organizations; which articles are as follows: [2235]

'1. The Divine inspiration, authority, and sufficiency of the Holy Scriptures.

'2. The right and duty of private judgment in the interpretation of the Holy Scriptures.

'3. The Unity of the Godhead, and the Trinity of the persons therein.

'4. The utter depravity of human nature in consequence of the Fall.

'5. The incarnation of the Son of God, his work of atonement for the sins of mankind, [2236] and his mediatorial intercession and reign.

'6. The justification of the sinner by faith alone.

'7. The work of the Holy Spirit in the conversion and sanctification of the sinner.

'8. The immortality of the soul, the resurrection of the body, the judgment of the world by our Lord Jesus Christ, with the eternal blessedness of the righteous, and the eternal punishment of the wicked.

'9. The divine institution of the Christian ministry, and the obligation and perpetuity of the ordinances of Baptism and the Lord's Supper.

'It is, however, distinctly declared: First, that this brief summary is not to be regarded in any formal or ecclesiastical sense as a creed or confession, nor the adoption of it as involving an assumption of the right authoritatively to define the limits of Christian brotherhood, but simply as an indication of the class of persons whom it is desirable to embrace within the Alliance; Second, that the selection of certain tenets, with the omission of others, is not to be held as implying that the former constitute the whole body of important truth, or that the latter are unimportant.' __________________________________________________________________

[2235] In the original form the Articles are introduced by the following sentence:'The parties composing the Alliance shall be such persons only as hold and maintain what are usually understood to be evangelical views in regard to the matters of doctrine understated, namely--'

[2236] The official Report of Proceedings (both on pp. 77 and 189) reads 'for sinners of mankind,' which is probably a typographical error. All other issues of the Articles in the Alliance publications read sins. __________________________________________________________________

APPENDIX:
THE SECOND HELVETIC CONFESSION
IN ENGLISH.

APPENDIX. __________________________________________________________________

ENGLISH VERSION OF
THE SECOND HELVETIC CONFESSION, A.D. 1566.
(Comp. Vol. III. pp. 233-306.)

[In view of the full summary of this important Confession in Vol. I. 396-420, a translation was omitted in the previous editions of Vol. III. But as the volumes are now sold separately, it is herewith added in the third edition. Several chapters are taken, with slight changes, from the old English translation in The Harmony of Reformed Confessions, Cambridge, 1586; 2d ed. London, 1643; and again, ibid.
1842. The division of chapters into sections is conformed to the Latin text, pp. 233-306.]