Question: How  may  this doctrhie  he  refuted?

Answer: 1st. It has no foundation whatever in Scripture. Their appeal to the prophecy in Malachi, and to the typical relation of Melchizedec to Christ, is self-evidently absurd. 2d. It rests wholly upon the fiction of transubstantiation, which was disproved above. Question 14. 3d. The sacrifice of Christ on the cross was perfect, and from its essential nature excludes all others. — Heb. ix. 25-28; X. 10-14 and 18, 26, 27. 4th. It is inconsistent with the words of institution pro- nounced by Christ. — Luke xxii. 19, and 1 Cor. xi. 24-26. The sacrament commemorates the sacrifice of Christ upon the cross, and consequently can not be a new propitiatory sacrifice itself For the same reason the essence of a sacrament is different from that of a sacrifice. The two can not coexist in the same ordinance. 5th. It belonged to the very essence of all propitiatory sac- rifices, as well to the typical sacrifices of the Old Testament, as to the all-perfect one of Christ, that life should be taken, that blood should be shed, since it consisted in vicariously suffering the penalty of the law. — Heb. ix. 22. But the Papists them- selves call the mass a bloodless sacrifice, and it is wholly with- out pain or death. 6th. A sacrifice implies a priest to present it, but the Chris- tian ministry is not a priesthood. — See above, Chap. XXIV., Question 21. 19. What is the Lutheran vleio as to the efficacy of the sac- rament ? The Lutheran view on this point is that the efficacy of the sacrament resides not in the signs, but in the word of God con- nected Avith them, and that it is operative only when there is true faith in the receiver. This effect is identical with that of the word, and through faith includes the benefits of vital com- munion witli Christ and all the fruits thereof It, however, lays stress upon the virtue of the literal body and blood of Christ as present in, with, and imder, the bread and wine. This body and blood, being physically received equally by EFFICACY OF THIS SACRAMENT. 643 the believer and unbeliever, but being of gracious avail only in the case of the believer. — Luther's " Small Cat.," Part V., Krauth's " Conserv. Eeform.,' pp. 825-829. 20. What is the so-called Zwinglian and Remonstrant and So- cinian vieiv as to the efficacy of the Eucharist ? Zwingle died preraatiu-ely. He undoubtedly took too low a view of the sacraments. If he had lived he would, doubtless, have accompanied his disciples in their union with Calvin in the adoption of the Consensus Tigurinus. The doctrine ever since known by his name, and really held by the Socinians and Remonstrants, differs from the Reformed — 1st. In making the elements mere signs; and in denying that Christ is in any special sense present in the eucharist. 2d. In denying that they are means of grace, and holding that they are bare acts of commemoration and badges of profession. 21. What is the view of the Reformed churches upon this subject ? They rejected the Romish view which regards the efficacy of the sacrament as inhering in it physically as its intrinsic prop- erty, as heat inheres in fire. They rejected also the Lutheran view as far as it attributes to the sacrament an inherent super- natural power, due indeed not to the signs, but to the word of God wliich accompanies them, but which, nevertheless, is always operative, provided there be faith in the receiver. And, thirdly, they rejected the doctrine of the Socinians and others, that the sacrament is a mere badge of profession, or an empty sign of Christ and his benefits. They declared it to be an effica- cious means of grace ; but its efficacy, as such, is referred neither to any virtue in it, nor in him that administers it, but solely to the attending operation of the Holy Ghost (virtus Spiritus Sancti extrinsecus accedens), precisely as in the case of the word. It has indeed the moral objective power of a signifi- cant emblem, and as a seal it really conveys to every believer the grace of which it is a sign, and it is set apart with especial solemnity as a meeting point between Christ and his people ; but its power to convey grace depends entirely, as in the case of the word, on the co-operation of the Holy Ghost. Hence the power is in no way tied to the sacrament. It may be exerted without it. It does not always attend it, nor is it confined to the time, place, or service. — "Bib. Ref," April, 1848; see "Gal. Conf," Arts. 36 and 37; " Helv.," ii., c. 21; "Scotch Conf," Art. 21; 28th and 29th "Articles of Church of Eng- land"; also our own standards, "Conf Faith," Chapter xxix., section 7. 644 THE LORD'S SUPPER, 22. What do 02(r standards teach as to the qualifications for admission to the Lord's Supper? 1st. Only those who are truly regenerated by the Holy Ghost are qualified, and only those who profess faith in Christ and walk consistently are to be admitted. 2d. Wicked and ignorant persons, and those who know themselves not to be regenerate, are not qualified, and ought not to be admitted by the church oflicers. — " Conf. Faith," Ch. xxix., section 8; " L. Cat.," Question 173. 3d. But since man}^ who doubt as to their being in Christ are nevertheless genuine Christians, so if one thus doubtiiig unfeignedly desires to be found in Christ, and to depart from iniquity, he ought to labor to have his doubts resolved, and, so doing, to come to the Lord's Supper, that he may be further strengthened. — " L. Cat.," Question 172. 4tli. "Children born within the pale of the visible chiu'ch, and dedicated to God in baptism, when they come to years of discretion, if they be free from scandal, appear sober and steady, and to have sufficient knowledge to discern the Lord's body, they ought to be informed it is their duty and their privilege to come to the Lord's Supper." "The years of dis- cretion in young Christians can not be precisely fixed. This must be left to the prudence of the eldership." — "Direct, for Worship," Chap. ix. 23. What is the practice which prevails in the different churches on this subject, and on lohat j^rinciples does such practice rest ? 1st. The Romanists make the condition of salvation to be union with and obedience to the church, and, consequently, admit all to the sacraments who express their desire to con- form and obey. "No one," however, "conscious of mortal sin, and having an opportunity of recurring to a confessor, however contrite he may deem himself, is to approach the holy eucha- rist, until he is purified by sacramental confession." — "Coun. Trent," sess. 13, canon 11. The Lutherans agree with them in admitting all who conform to the external requirements of the church. 2d. High Church prelatists, and others who regard the sac- raments as in themselves effective means of grace, maintain that even those who, knowing themselves to be destitute of the fruits of the Spirit, nevertheless have speculative faith in the gospel, and are free from scandal, and desire to come, should be admitted. 3d. The faith and practice of all the evangelical churches is that the communion is designed only for believers, and there- QUALIFICATIONS FOR COMMUNION. 645 fore, that a credible profession of faith and obedience shonld be required of every applicant. (1.) The Baptist churches, denjnng; altogether the rig-lit of infant clrurch membership, receive all applicants for the communion as from the world, and therefore demand 2^o.s/^/t'e evidences of the new birth of all. (2.) All the Pedobaptist churches, maintaining that all children baptized in infancy are already members of the church, distinguish between the admission of the children of the church to the communion, and the admission de novo to the church of the unbaptized alien from the world. With regard to the former, the presumption is that they should come to the Lord's table when they arrive at "years of discretion, if they be free from scandal, appear to be sober and steady, and to have sufficient knowledge to dis- cern the Lord's body." In the case of the unbaptized world- ling, the presumption is that they are aliens until they bring a credible profession of a change. 24. How may it he proved that the Lord's Supper is not designed for the unreneived ? It can, of course, be designed only for those who are spirit- ually qualified to do in reality what every recipient of the sac- rament does in form and professedly. But this ordinance is essentially — 1st. A profession of Christ. 2d. A solemn covenant to accept Christ and his gospel, and to fulfil the conditions of discipleship. 3d. An act of spiritual communion with Christ. The qualifications for acceptable communion, therefore, are such knowledge, and such a spiritual condition, as shall enable the recipient intelligently and honestly to discern in the em- blems the Lord's body as sacrificed for sin, to contract with him the gospel covenant, and to hold fellowship with him through the Spirit. 25. What have the church and its officers a right to require of those whom they admit to the Lord's Supper ? "The officers of the church are the judges of the qualifica- tions of those to be admitted to sealing ordinances." "And those so admitted shall be examined as to their knowledge and piety." — "Direct, for Worsh.," Chap. ix. As God has not endowed any of these officers with the power of reading the heart, it follows that the qualifications of which they are the judges are simply those of competent knowledge, purity of life, and credible profession of faith. [By "credible" is meant not that which convinces, but that which can be believed to be genuine.] It is their duty to examine the applicant as to 646 THE LORD'S SUPPER. his knowledge, to watch and inquire concerning his Avalk and conversation, to set before him faithful!}^ the inward spiritual quahfications requisite for acceptable communion, and to hear his profession of that spiritual faith and purpose. The respon- sibility of the act then rests upon the individual professor, and not upon the session, wlio are never to be understood as passing judgment upon, or as indorsing the validity of his evidences. 26. What is the difference hetiveen the Presbyterian and the Congregational churches upon this point? There exists a difference between the traditionary views and practice of these two bodies of Christians with respect to the abihty, the right, and the duty of church officers, of form- ing and affirming a positive official judgment upon the in- ward spiritual character of applicants for church privileges. The Cougregationalists understand by "credible profession" the positive evidence of a religious experience which satisfies the official judges of the gracious state of the applicant. The Presbyterians understand by that phrase only an intelligent profession of true spiritual faith in Christ, which is not contra- dicted by the life. Dr. Candlish, in the "Edinburgh Witness," June 8th, 1848, says, "The principle (of communion), as it is notorious that the Presbyterian church has always held it, does not constitute the pastor, elders, or congregation, judges of the actual con- version of the applicant; but, on the contrary, lays much re- sponsibility upon the applicant himself The minister and kirk session must be satisfied as to his competent knowledge, cred- ible profession, and consistent walk. They must determine negatively that there is no reason for pronouncing him not to be a Christian, but they do not undertake the responsibility of p(3sitively judging of his conversion. This is the Presbyte- rian rule of discipline, be it right or wrong, differing materially from that of the Cougregationalists. In practice there is room for much dealing with the conscience under either rule, and persons destitute of knowledge and of a credible profession are excluded." AUTHOKITATIVE STATEMENTS OF ChURCH DoCTEINE. EOMISH DoCTEINE. — DOCTBINE OF THE EuCHAKIST BOTH AS A SaCKA- MENT AND AS A SaCBIFICE. ''Gone. Trident., " Sess. 13, can. 1.— "If any one deuieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the hody and blood together with the soul and divinity of oiu- Lord Jesus Christ, and consequently the whole Christ ; but_ saith that he is only therein as in a sign, or in figure, or virttie; let him be anathema." AUTHORITATIVE STATEMENTS OF DOCTRINE. 647 Can. 2. — "If aoy one saith, that, in tlie sacred and lioly sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the body, and the whole substance of the wine into the blood — the si^ecies (accidents) of the bread and wine remaining — which conver- sion iudeed the Catholic Church most aptly calls Transubstantiation ; let him be anathema." Can. 3. — "If any one denieth, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separation has been made; let him be anathema." Can. 4. — "If any one saith, that, after the consecration has been completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist, but (are there) only during the use, whilst it is being taken, and not either before or after; and that in the host, or consecrated jjarticles, which are received or remain after communion, the true body remaineth not; let him be anathema." Can. 6. — "If any one saith, that, in the holy sacrament of the Eucha- rist, Christ, the only begotten Sou of God, is not to be adored with the worship, even external, of latria; and is, consequently, neither to be venerated with special festive solemnity, nor to be solemnly borne about in processions, according to the laudable and universal rite and custom of holy church; or, is not to be exiJosed publicly to the people to be adored, and that the adorers thereof are idolaters; let him be anathema." Can. 7. — "If any one shall say that it is not lawful for the sacred Eucharist to be reserved in the sacrtirium, but that immediately after consecration, it must necessarily be distributed amongst those present; or, that it is not lawful that it be carried with honor to the sick; let him be anathema." Can. 8. — "If any one saith that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really; let him be anathema." Can. 10. — "If any one saith, that it is not lawful for the celebrating priest to communicate by himself; let him be anathema." Sess. 21, Can. 1. — "If any one saith, that, by the precept of God, or by necessity of salvation, all and each of the faithful of Christ ought to receive both species of the most holy sacrament of the Eucharist; let him be anathema." Can. 2. — "If any one saith that the holy Catholic Church was not induced, by just causes and reasons, to communicate under the species of bread only, laymen and also clerics when not consecrating; let him be anathema." Can. 3. — " If any one denieth that Christ whole and entire — the foun- tain and author of all graces — is received under the one species of bread; because that — as some falsely assert — he is not received according to the institution of Christ himself under both sjjecies; let him be anathema." Sess. 22, Can. 1. — "If any one saith, that in the mass, a true and proper sacrifice is not made to God; or, that to be otfered is nothing else but that Christ is given us to eat; let him be anathema." Can. 2. — "If any one saith, that by those words. Do this for the com- memoration of me (Luke xxii. 19), Christ did not institute the apostles priests; or did not ordain that they and other priests should offer his own body and blood; let him be anathema." Can. 3. — "If any one saith that the sacrifice of the mass is only a G48 THE LORD'S SUPPER. sacrifice of praise and of thanksgiving; or, that it is a bare commemora- tion of the sacrifice consummated on the cross, but not a propitiatoiy sacrifice; or, that it profits him only that receives; and that it ought not to be offered for the living and for the dead, for sins, i^ains, satisfactions, and other necessities; let him be anathema." Can. 8. — "If any one saith, that masses, wherein the priest alone communicates sacrameutally, are unlawful , . let him be anathema." Chap. 2. — "Forasmuch as in this divine sacrifice which is celebrated in the mass, that same Christ is contained and immolated in an unbloody manner, who once offered himself in a bloody manner on the altar of the cross . . . therefor, not only for the sins,' punishments, satisfactions, and other necessities of the faithful who are living, but also for those who are departed in Christ, and who are not as yet fully purified, is it rightly offered agreeably to a tradition of the apostles. " Bellarmin, '■^ Controv. de Euchrir." y. 5.- — "The sacrifice of the mass has not an efficacy ex opere o/ientto after the manner of a sacrament. The sacrifice does not operate efficiently and immediately, nor is it properly the instrument of God for making just. It does not make just imme- diately as baptism and absolution do, but it impetrates the gift of peni- tence, through which a sinner is made willing to api^roach the sacrament, and by this be justified. . . The sacrifice of the mass is the procurer not only of spiritual but also of temporal benefits, and therefore it can be offered for sins, for punishments, and for any other necessary uses. " Lutheran Docteine. "Aiu/shxrg Co/i/V.s.s-/o/t," Pars 1, Art. 10; " Apol. A/ic/x. Co///.," p. 157 (Hase) ; '' Formuhi CitnconJui^'' Pars 1, ch. 7, | 1. — "We believe, teach, and profess that in the Lord's Supper the body and blood of Christ are truly and substantially present, and that together with the bread and wine they are truly distributed and received, g 2. — The words of Christ (this is my body) are to be understood only in their strictly literal sense; so that neither the bread signifies the absent body of Christ, nor the wine the absent blood of Christ, but so that on account of the sacra- mental union the bread and wine truly are the body and blood of Christ. 'i 3. — As to what pertains to the consecration we believe, etc., that no human-act, nor any utterance of the minister of the church, is the cause of the presence of the body and blood of Christ in the Supj^er, but that this is to be attributed solely to the omnipotent power of our Lord Jesus Christ. I 5. — The grounds, however, on which, in this matter, we con- tend against the Sacramentarians, are these. . . Tlhe first ground is an article of our Christian faith, namely, Jesus Christ is true, essential, natural, perfect God and man, in unity of i^erson insei^arable and undi- vided. The second is that the right hand of God is everywhere; but there Christ has, truly and in very deed, been placed, in respect to his humanity, and therefoi-e being present he rules, and holds in his hands and under his feet all things which are in heaven and on earth. The Hard is that the word of God can not be false. The fourth is that God knows and has in his power various modes in which it is possible to be in a place (present), and he was not restricted to that single mode of presence which ijhilosophers have been accustomed to call local or cir- cumscribed. I 6. — We believe, etc., that the body and blood of Christ are received not only spiritually through faiih, but also by the mouth, not after a cai^ernaitish, but a suj)ernatural and celestial manner, by vii'tue of a sacramental union. . . | 7. — We believe, etc., that not only those who believe in Christ, and worthily approach the Lord's SupiJer, but also the unworthy and unbelievers receive the true body AUTHORITATIVE STATEMENTS OF DOCTRWE. G49 and blood of Christ, so that, however, they shall not thence derive either consolation or life, but rather that this receiving shall fall out to judg- ment to them, unless they be converted and exei'cise repentance." Doctrine of the Reformed Churches. " Gdllic Cuiif.,'^ Ai't. 36. — -"Although Christ is now in heaven, there also to remain till he shall come to judge the world, yet we believe that he, by the hidden and incomprehensible joower of his Spirit, nourishes and vivifies us with the substance of his body and blood, apj)rehended by faith." ^'■Scottish Conf." — "And althovigh there is gTeat distance of place be- tween his now glorified body in heaven and us mortals now upon the earth, yet we nevertheless believe that the bread which we break is the communion of his body, alid the cup which we bless is the communion of his blood. . . So we confess that believers in the right use of the Lord's Supper do thus eat the body and di-ink the blood of Jesus Christ; and we surely believe that he remains in them and they in him, yea, so become flesh of his flesh and bone of his bones, that as the eternal divinity gives life and immortality to the flesh of Jesus Christ, so also, his flesh and blood, when eaten and di'unk by us, confer on us the same privileges." ''Behfic Gonf.;' Art. 35. Qdv'ia's ''Institutes;' Bk. iv., Ch. 17, g 10.— "The sum is, that the flesh and blood of Christ feed our souls just as bread and wine maintain and support our corporeal life. . . But though it seems an incredible thing that the flesh and blood of Christ, while at such a distance from us in respect of place, should be food to us, let us remember how far the secret virtue of the Holy Si^mt surpasses all our conceptions, and how foolish it is to measure its immensity by our feeble capacity. Therefore what our mind does not comprehend, let faith conceive; viz., that the Sjiirit truly unites things separated by space. That sacred communion of flesh and blood whereby Christ transfuses his life into us, just as if it j)enetrated our bones and marrow, he testifies and seals iu his supjier, and that not by presenting a vain or empty sign, but by there exerting an efficacy of the Spirit by which he fulfils what he promises. And truly tlie thing there signified he exhibits and offers to all who sit down at that spiritual feast, although it is beneficially received by believers only." '■"Thirty -nine Articles," Art. 28. — "The Supj^er of the Lord is a sacra- ment of the 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 bless- ing is a i^artaking of the blood of Christ. . . The body of Christ is given, taken, and eaten in the Supper only after an heavenly and spii-- itual manner. And the mean whereby the body of Christ is received and eaten in the Supper is faith. The sacrament of the Lord's Sup- per was not by Christ's ordinance reserved, carried about, lifted uji, or worshipjjed. " "Heidelberg Cat.," Ques. 76. — "What is it to eat the crucified body of Christ and to drink his shed blood? It means, not only -ftdth thankful hearts to appropriate the passion of Christ, and thereby receive forgive- ness of sins and eternal life, but also and therein, through the Holy Gho.st who dwelleth in Christ and in us, to be more and more united to his blessed body, so that, although he is iu heaven, and we are upon earth, we nevertheless are flesh of his flesh, and bone of his bones, and live forever one spirit with him." 650 THE LORD'S SUFFER. "West. Conf. Faith," Ch. 29, § 5.— "The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such a relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the names of the things they i-epreseut, to wit, the body and blood of Christ, albeit in substance and nature they still remain truly and only bread and wine. ^ 7. — Worthy receivers, oiitwardly par- taking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, but not carnally and corporeally, but spir- itually receive and feed upon Christ crucified and all the benefits of his death : the body and blood of Christ being then not corporeally or car- nally in, with, or under the bread and wine; yet as really but spiritually present to the faith of believers in that ordinance, as the elements them- selves are to the outward senses." — See " Consensus Tigurinus" in Appendix. APPENDIX. THE CONSENSUS TIGURINUS AND THE FORMULA CONSENSUS HELVETICA. I. THE CONSENSUS TIGURINUS. WRITTEN BY CALVIN, 1549, FOR THE PURPOSE OF UNITING ALL BRANCHES OF THE REFORMED CHURCH IN A COMMON DOCTRINE AS TO THE LORd's SUPPER. HEADS OF CONSENT. TJie whole Spiritual regimen of the Church leads us to Christ. I. Since Christ is the end of the Law, and the knowledge of Him comprehends in itself the entire sum of the Gospel, there is no doubt but that the whole spiritual regimen of the Church is designed to lead us to Christ; as through Him alone we reach God, who is the ultimate end of a blessed (holy) life; and so whoever departs in the least from this truth will never speak rightly or fitly respecting any of the ordi- nances of God. A true Tcnowledge of the Sacraments from, a knowledge of Christ. n. Moreover since the Sacraments are auxiliaries (appendices) of the Gospel, he certainly will discuss both aptly and usefully their nature, theii* power, their office and their fruit, who weaves his discourse from Christ; not merely touching the name of Christ incidentally, but truth- fully holding forth the purj^ose for which He was given to us by the Father, and the benefits which He has conferred upon us. Knoivledge of Christ, what it involves. m. Accordingly it must be held, that Christ, being the eternal Son of God, of the same essence and glory with the Father, jDut on our flesh in order that, by right of adoption, He might communicate to us what by nature was solely His own, to wit, that we should be sons of God. This takes place when we, ingrafted through faith into the body of Christ, and this by the power of the Holy Spirit, are first justified by the gratuitous imputation of righteousness, and then regenerated into a new life, that, new-created in the image of the Heavenly Father, we may put off the old man. 652 APPENDIX. Christ, Priest and King. TV. We must therefore regard Christ in His flesh as a Priest, who has expiated our sins by His death, the only Sacritice, blotted out all our iniquities by His obedieuce, procured for us a perfect righteousness, and now intercedes for us that we may have access to God; as an expia- tory Sacrifice whereby God was reconciled to the world; as a Brut Iter, who from wretched sons of Adam has made us blessed sons of God; as a Restorer (Reparator) , who by the power of His Spirit transforms all that is corrupt [i-iliosum) in us, that we may no longer live unto the world and the flesh, and God himself may Live in us; as a King, who enriches us with every kind of good, governs and preserves us by His power, establishes us "\\'ith spiritual arms, delivers us from every evil, and re- strains and directs us by the sceptre of His mouth; and He is to be so regarded, that He may lift us up to Himself, very God, and to the Father, until that shall be fulfilled which is to be at last, that God be all in ail. How Christ communicates Himself to us. V. Moreover in order that Christ may manifest Himself such a one to us and produce such effects in us, it behooves us to be made one with Him and grow together in His body. For He diifuses His life in us in no other way than by being our Head; "from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the eftectual working in the measure of every part, maketh increase of the body " (Eph. iv. 16). Communion spiritual. Sacraments instituted. VI. This communion which we have with the Son of God, is spiritual; so that He, dAvelling in us by His Spirit, makes all of us who believe partakers of all the good that resides in Him. To bear witness of this, both the preaching of the Gospel and the use of the Sacraments, Holy Baptism and the Holy Supper were instituted. The Ends of the Sacraments. VII. The Sacraments, however, have also these ends: — to be marks and tokens of Christian profession and (Christian) association, or broth- erhood; to incite gratitude (thanksgiving), and to be exercises of faith and a jjious life, in short, bonds (sealed contracts) making these thmgs obligatory. But among other ends this one is chief, that by these Sacraments God attests, presents anew, and seals to ns His grace. For while they indeed signify nothing more than is declared in the word it- self, yet it is no small matter that they are presented to our eyes as lively symbols which better affect our feeling, leading us to the reality [in rem), while they recall to memory Christ's death and all the benefits thereof, in order that faith may have more vigorous exercise; and finally, it is of < no little moment that what was proclaimed to us by the mouth of God, is confirmed and sanctioned by seals. Thanksgiving. VIII. Moreover, since the testimonials and seals of His grace, which the Lord has given us, are verities, surely He himself will beyond all doubt make good to us inwardly, by His Spirit, what the Sacraments symbohze to our eyes and other senses, viz., possession of Christ as the CONSENSUS TIGURINUS. 653 fountain of all blessings, then reconciliation to Gocl by virtiTe of His death, restoration by the Spirit unto holiness of life, and finally attain- ment of righteousness and salvation; accompanied with thanksgiving for these mercies, which were formerly displayed on the cross, and through faith are daily received by us. 77^6 signs and the things signified are not separated, but distinct. IX. Wherefore, though we rightly make a distinction between the signs and the things signified, yet we do not separate the verity from the signs ; but we believe, that all who by faith embrace the jiromises therein oflfered, do spiritually receive Christ and His spiritual gifts, and so also they who have before been made jjartakers of Christ, do continue and renew their communion. Ill the Sacraments the promise is chiefly to he Tcept in view. X. For not to the bare signs, but rather to the i^romise which is annexed to them, it becomes us to look. As far then as our faith ad- vances in the j^romise offered in the Sacraments, so far will this power and efficacy of which we speak exert itself. Accordingly the matter [materia) of the water, bread or wine, by no means present Christ to us, nor makes us partakers of His spii'itual gifts; but we must look rather to the promise, whose office it is to lead us to Christ by the right way of faith, and this faith makes us partakers of Christ. Tlie Eleinents are not to be siipersiitiously worshipped. XI. Hence the error of those who superstitiously worship {obstxpe- scirni) the elements, and rest therein the assurance of their salvation, falls to the ground. For the Sacraments apart from Christ are nothing but emijty masks; and they themselves clearly declare to all this truth, that we must cKng to nothing else but Christ alone, and in nothing else must the free gift of salvation be sought. The Sacraments {per se) have no efficacy. XII. Furthermore, if any benefit is conferred upon us by the Sacra- ments, this does not proceed from any virtue of their own, even though the promise whereby they are distinguished be included. For it is God alone who works by His Spirit. And in using the instrumentality of the Sacraments, He thereby neither infuses into them His own power, nor abates in the least the efficiency of His Spirit; but in accordance with the capacity of our ignorance [ruditas) He uses them as instriiments in siich a way that the whole efficiency [facultas ageiidi) remains solely with HimseK. God uses the instrument but in such a loay that all the poioer [virtus) is His. Xiii. Therefore, as Paul advises us that "neither is he that planteth any thing, neither he that watereth, but God that giveth the increase " (1 Cor. iii. 7) ; so also it may be said of the Sacraments, that they are nothing, for they will be of no avail except God work the whole to com- pletion [in solii/um omnia etficint). They are indeed instruments with which God works efficiently, when it pleases Him, but in such a manner that the whole work of our salvation must be credited solely to Him. XIV. We have therefore decided that it is solely Christ who verily bai^tizes us within, who makes us partakers of Him in the Supper, who, 654 APPENDIX. in fine, fulfils what the Sacraments symbolize, and so uses indeed, these instruments, that the whole efficiency resides in His Spirit. How the Sacraments confirm. XV. So the Sacraments are sometimes called seals, are said to nour- ish, confirm, and promote faith; and yet the Spirit alone is properly the seal, and the same Spirit is the originator and perfecter of our faith. For all these attributes of the Sacraments occupy a subordinate place, so that not even the least portion of the work of our salvation is trans- ferred from its sole author to either the creature or the elements. Not all who jyarticipnte in the Sacraments partake also of the verity. XVI. Moreover, we sedulously teach that God does not exert His power promiscuously in all who receive the Sacraments, but only in the elect. For just as he enlightens unto faith none but those whom He has foreordained unto life, so by the hidden power of His spirit He causes only the elect to receive what the Sacraments offer. The Sacraments do not confer grace. XVII. This doctrine refutes that invention of sophists which teaches that the Sacraments of the New Covenant confer grace on all who do not interpose the impediment of a mortal sin. For besides the truth that nothing is received in the Sacraments except by faith, it is also to be held that God's grace is not in the least so linked to the Sacraments themselves that whoever has the sign possesses also the reality {res) ; for the signs are administered to the re^srobate as well as to the elect, but the verity of the signs comes only to the latter. GocVs gifts are offered to all; believers alone receive them,. XVHI. It is indeed certain that Christ and His gifts [dona) are offered to all alike, and that the verity of God is not so impaired by the unbelief of men that the Sacraments do not always retain their proper virtue {vim); but all persons are not capable of receiving Christ and His gifts (dona). Therefore on God's part there is no vai'iableness, but on the part of men each one receives according to the measure of his faith. Believers have communion with Christ, before and loitlwut the nse of the Sacraments. XIX. Moreover, as the use of the Sacraments confers on unbelievers nothing more than if they had abstained therefrom, indeed, is only per- nicious to them ; so without their use the verity which they symbolize endures to those who believe. Thus in Baptism were washed away Paul's sins, which had already been washed away before. Thus also BaiJtism was to Cornelius the washing of regeneration, and yet he had already received the gift of the Holy Spirit. So in the Supi^er Christ communicates himself to us, and yet He imparted himself to us before, and abides continually in us forever. For since each one is commanded to examine himself, it hence follows that faith is required of each before he comes to the Sa(^raments. And yet there is no faith without Christ; but in so far as in the Sacraments faith is confirmed and grows, God's gifts are confirmed in us, and so in a measure Christ grows in us and we in Him. CONSENSUS TIGURINUS. 655 Grace is not so joined to the act of the Sacraments, that their fruit is received immediately after the act. XX. The benefit also which we derive from the Sacraments should by no means be restricted to the time in which they are administered to us; just as if the visible sign when brought forward into view, did at the same moment with itself bring God's grace. For those who are baptized in early infancy, God regenerates in boyhood, in budding youth, and sometimes even in old age. So the benefit of Baptism lies oiien to the whole course of life; for the promise which it contains is i^erpetually valid. It may, also, sometimes happen, that a partaking of the Supper, which in the act itself brought us little good because of our inconsider- ateness or dullness, afterward brings forth its fruit. Local imagination should be suppressed. XXI. Especially should every conception of local (bodily) presence be suppressed. For while the signs are here in the world seen by the eyes, and felt by the hands, Christ, in so far as He is man, we must con- template as in no other place but heaven, and seek Him in no other way than with the mind and faith's understanding. Wherefore it is a pre- posterous and impious superstition to enclose Him under elements of this world. Exposition of the words of the Lord's Supper, " Tliis is my body." XXn. We therefore repudiate as absurd interpreters, those who urge the precise literal sense, as they say, of the customary words in the Supper, "This is my body," "This is my blood." For we place it be- yond all controversy that these words are to be understood figuratively, so that the bread and the wine are said to be that which they signify. And verily it ought not to seem novel or unusual that the name of the thing signified be transferred by metonomy to the sign, for expressions of this kind are scattered throughout the Scriptures; and saying this we assert nothing that does not ijlainly appear in all the oldest and most approved writers of the Church. Concerning the eating of the body of Christ. XXm. Moreover, that Christ, through faith by the j)ower of His Holy Spirit, feeds our souls with the eating of His flesh and the drinking of His blood, is not to be understood as if any commingling or transfu- sion of substance occurred, but as meaning that from flesh once oiiered in sacrifice and blood once poured out in expiation we derive life. Against Transubstantiation and other silly conceits. XXTV. In this way not only is the invention of Papists about tran- siibstantiation refuted, but also all the gross fictions and futile subtleties which are either derogatory to His divine gloiy or inconsistent with the verity of His human nature. For we consider it no less absurd to locate Christ under the bread, or conjoin Him with the bread, than to transub- stantiate the bread into His body. Christ's body is in heaven as in a place. '**'^ XXV. But in order that no ambiguity may remain, when we say that Christ should be contemplated as in heaven, the phrase implies and ex- presses a difference of place (a distance between places). For though, G56 APPENDIX. philosophically speaking, "above the heavens" is not a locality, yet because the body of Christ — as the nature and the limitation of the human body show — is finite, and is contained in heaven as in a place, it is therefore necessarily separated from us by as great an interval as lies between heaven and earth. Christ is not to be ^i^orsliipped in the bread. XXVI. But if it is not right for us in imagination to affix Christ to the bread and wine, much less is it lawful to worship Him in the bread. For though the bread is presented to us as a symbol Snd pledge of our communion with Christ, yet because it is the sign, not the reality, neither has the reality enclosed in it or affixed to it, they therefore who bend their minds upon it to worship Christ, make it an idol. II. FORMULA CONSENSUS HELVETICA. COMPOSED AT ZURICH, A. D. 1675, BY JOHN HENRY HEIDEGGER, OF ZURICH, ASSISTED BY FRANCIS TURRETINE, OF GENEVA, AND LUKE GERNLER, OF BASLE, AND DESIGNED TO CONDEMN AND EXCLUDE THAT MODIFIED FORM OF CALVINISM, WHICH, IN THE SEVENTEENTH CENTURY, EMA- NATED FROM THE THEOLOGICAL SCHOOL AT SAUMUR, REPRESENTED BYAMYRAULT, PLAC^US, AND DAILLE ; ENTITLED "FORM OF AGREEMENT OF THE HELVETIC REFORMED CHURCHES RESPECTING THE DOCTRINE OP UNIVERSAL GRACE, THE DOCTRINES CONNECTED THEREWITH, AND SOME OTHER POINTS." CANONS. I. God, the Supreme Judge, not only took care to have His word, which is the " power of God unto salvation to every one that believeth " ^Kom. i. 16), committed to writing by Moses, the Prophets, and the Apostles, but has also watched and cherished it with j^aternal care ever since it was written up to the present time, so that it could not be cor- rupted by craft of Satan or fraud of man. Therefore the Church justly ascribes it to His singular grace and goodness that she has, and will have to the end of the world, a " sure word of prophecy " and " Holy Script- ures" (2 Tim. iii. 15), from which, though heaven and earth perish, "one jot or one tittle shall in no Avise pass " (Matt. v. 18). II. But, in particular, the Hebrew Original of the Old Testament, which we have received and to this day do retain as handed down by the Jewish Church, unto whom formerly "were committed the oracles of God " (Rom. iii. 2), is, not only in its consonants, but in its vowels — either the vowel points themselves, or at least the power of the points — not only in its matter, but in its words, inspired of God, thus foi-ming, FORMULA CONSENSUS HELVETICA. 657 together witli tlie Original of the New Testament, the sole and complete rule of our faith and life; and to its standard, as to a Lydian stone, all extant versions, oriental and occidental, ought to be apj)lied, and where- ever they differ, be conformed. III. Therefore we can by no means approve the opinion of those who declare that the text which the Hebrew Original exhibits was deter- mined by man's -will alone, and do not scruple at all to remodel a Hebrew reading which they consider unsuitable, and amend it from the Greek Versions of the LXX and others, the Samaritan Pentateuch, the Chaldee Targums, or even from other sources, yea, sometimes from their own reason alone; and furthermore, they do not acknowledge any other read- ing to be genuine except that which can be educed by the critical power of the human judgment from the collation of editions with each other and with the various readings of the Hebrew Original itself — which, they maintain, has been corrupted in various ways; and finally, they affirm that besides the Hebrew edition of the present time, there are in the Versions of the ancient interjareters which differ from our Hebrew con- text other Hebrew Originals, since these Versions are also indicative of ancient Hebrew Originals differing from each other. Thus they bring the foundation of our faith and its in\dolable authority into perilous hazard. IV. Before the foundation of the world God purposed in Christ Jesus, our Lord, an eternal purpose (Eph. iii. 11), in which, from the mere good pleasure of His own will, without any prevision of the merit of works or of faith, unto the praise of His glorious grace, out of the hiiman race lying in the same mass of corruption and of common blood, and, there- fore, corrupted by sin, He elected n certain and definite nnmher to be led, in time, unto salvation by Christ, their Surety and sole Mediator, and on account of His merit, by the mighty power of the regenerating Holy Spirit, to be effectually called, regenerated, and gifted with faith and repentance. So, indeed, God, determining to illustrate His glory, de- creed to create man perfect, in the first place, then, permit him to fall, and at length pity some of the fallen, and therefore elect those, but leave the rest in the corrupt mass, and finally give them over to eternal destruction. V. In that gi-acious decree of Divine Election, moreover, Christ him- self is also included, not as the meritorious cause, or foundation anterior to Election itself, but as being Himself also elect (1 Peter ii. 4, 6), fore- known before the foundation of the world, and accordingly, as the first requisite of the execution of the decree of Election, chosen Mediator, and our first born Brother, whose precious merit God determined to use for the purpose of conferring, without detriment to His own justice, salva- tion upon us. For the Holy Scriptiires not only declare that Election was made according to the mere good pleasure of the Divine counsel and will (Eph. i. 5, 9; Matt. xi. 26), but also make the appointment and giv- ing of Christ, our Mediator, to proceed from the strenuous love of God the Father toward tbe world of the elect. VI. Wherefore we can not give suffrage to the opinion of those who teach: — (1) that God, moved by philanthropy, or a sort of special love for the fallen human race, to previouii election, did, in a kind of condi- tioned willing — willingness — first moving of pity, as they call it — ineffi- cacious desire — jjurpose the salvation of all and each, at least, condition- ally, i. e., if they would believe; (2) that He appointed Christ Mediator for all and each of the fallen; and (3) that, at length, certain ones whom He regarded, not simply as sinners in the first Adam, but as redeemed 42 658 APPENDIX. in tlie second Adam, He elected, i. e., He determined to graciously be- stow on these, in time, the saving gift of faith; and in this sole act Elec- tion properly so called is complete. For these and all other kindred teachings are in no wise insignificant deviations from the form of sound words respecting Divine Election; because the Scriptures do not extend unto all and each God's purpose of showing mercy to man, but restrict it to the elect alone, the reprobate being excluded, even by name, as Esau, whom God hated with an eternal hatred (Rom. ix. 10-13). The same Holy Scrij^tures testify that the counsel and the will of God change not, but stand immovable, and God in the heavens doeth whatsoever he will (Ps. cxv. 3; Isa. xlvi. 10); for God is infinitely removed from all that human imperfection which characterizes inefficacious affections and de- sires, rashness, repentance, and change of purpose. The appointment, also, of Christ, as Mediator, equally with the salvation of those who were given to Him for a possession and an inheritance that can not be taken aAvay, proceeds from one and the same Election, and does not underly Election as its foundation. VII. As all His works were known unto God from eternity (Acts xv. 18), so in time, according to His infinite poAver, wisdom, and goodness, He made man, the glory and end of His works, in His own image, and, therefore, upright, wine, and just. Him, thus constituted. He put under the Covenant of Works, and in this Covenant freely promised him com- munion with God, favor, and life, if indeed he acted in obedience to His will. VIII. Moreover that promise annexed to the Covenant of Works was not a continuation only of earthly life and happiness, but the possession especially of life eternal and celestial, a life, namely, of both body and soul in heaven — if indeed man ran the course of perfect obedience — with unspeakable joy in communion with God. Eor not only did the Tree of Life prefigure this very thing unto Adam, but the power of the law, wliich, being fulfilled by Christ, who went tinder it in our stead, awards to us no other than celestial life in Christ who kept the righteousness of the law (Rom. ii. 26), manifestly proves the same, as also the opposite threatening of death Ijoth temporal and eternal. IX. Wherefore we can not assent to the opinion of those who deny that a reward of lieavenly bliss was proifered to Adam on condition of obedience to God, and do not admit that the promise of the Covenant of Works was any thing more than a promise of peri^etual life abound- ing in every kind of good that can be suited to the body and soul of man in a state of perfect nature, and the enjoyment thereof in an eartldy Paradise. For this also is contrary to the sound sense of the Divine Word, and weakens the power [potestas) of the law in itself considered. X. As, however, God entered into the Covenant of Works not only ■with Adam for himself, but also, in him as the head and root [sfirps), with the whole human race, who would, by virtue of, the blessing of the nature derived from him, inherit also the same perfection, provided he continued therein; so Adam by his mournful fall, not only for himself, but also for the whole human race that would be born of bloods and the will of the flesh, sinned and lost the benefits promised in the Covenant. We hold, therefore, that the sin of Adam is imputed by the mysterious and just judgment of God to all his posterity. For the Apostle testifies that ui Addni all sinned, by one man's disobedience VKtuy were made sinners (Rom. V. 12, 19), and in Adam all die (1 Cor. xv. 21, 22). But there appears no way in which here(.litary conniption could fall, as a sj)iritual FORMULA CONSENSUS HELVETICA. 659 death, upon the whole human race by the just judgment of God, unless some sin [delictum) of that race preceded, incurring {iitducens) the penalty [reatum, guilt) of that death. For God, the supremely just Judge of all the eai'th, punishes none bat the guilty. XL For a double reason, therefore, man, because of sin [pnttt ppccatnm) is by nature, and hence from his birth, before committing any actual sin, exposed to God's wrath and curse ; first, on account of the transgression and disobedience which he committed in the loins of Adam; and, sec- ondly, on account of the consequent hereditary coi-ruptiou implanted in his very conception, whereby his whole nature is depraved and spir- itually dead; so that original sin may rightly be regarded as twofold, viz., impided sill and iiiliereai liereditnri/ sia. XII. Accordingly we can not, without harm to Divine truth, give assent to those who deny that Adam represented his posterity by appoint- ment of God, and that his sin is imputed, therefore, hnviedidleli/ to his posterity; and under the term impufntinn medtdle and confte(p(pid not only destroy the imputation of the tirst sin, but also expose the doctrine [assertin) of hereditary corruption to great danger. XIII. As Christ was from eternity elected the Head, Prince, and Lord [Hfpres) of all who, in time, are saved by His grace, so also, in time, He was made Surety of the New Covenant only for those who, by the eternal Election, were given to Him as His own people (popnlas pecidii), His seed and inheritance. For according to the determinate counsel of the Father and His own intention. He encountered dreadful death instead of the elect alone, restored only these into the bosom of the Father's grace, and these only he reconciled to God, the offended Father, and delivered from the curse of the law. For our Jesus saves His people ivom their sins (Matt. i. 21), who gave His life a ransom for 7naat/ sheep (Matt. xx. 28; John x. 15), His own, who hear His voice (John X. 27, 28), and for these only He also intercedes, as a divinely appointed Priest, and not for the world (John xvii. 9). Accordingly in the death of Christ, only tlie elect, who in time are made new creatures (2 Cor. v. 17), and for whom Christ in His death was substituted as an expiatory sacrifice, are regarded as having died with Him and as being justified from sin; and thus, with the counsel of the Father who gave to Christ none but the elect to be redeemed, and also with the working of the Holy Spirit, who sanctifies and seals unto a living hoj)e of eternal life none but the elect, the Avill of Christ who died so agrees and ami- cably conspires in perfect harmony, that the sphere of the Father's election {Patris elif/entis), the Son's redemption [FUii redimerdis), and the Spirit's sanctification [Spiribis S. sdiidifivHidis) is one and the same [(cqwdis pateat). XIV. This very thing further appears in this also, that Christ merited for those in whose stead He died the means of snlv<(lion, especially the regenerating Spirit and the heavenly gift of fai<:h, as well as salvation itself, and actually confers these upon them. For the Scriptures testify that Chi'ist, the Lord, came U> sure die lost sheep of die house of Israel (Matt. XV. 24), and sends the same Holy Spirit, the fount of regenera- tion, as His own (John xvi. 7, 8) ; that among the better in-omises of the New Covenant of which He was made Mediator and Surety this one is pre-eminent, that He null irrite His law, i. e., the law of faith, in the hearts of his people (Heb. viii. 10); that whatsoever the Father has given to Christ will come to Him, by faith, surely; and finally, that we are chof^en in Christ to be holy and without blame, and, moreover, children hi/ Him (Eph. i. 4, 5); but our being holy and children of God proceeds only from faith and the Spirit of regeneration. 660 APPENDIX. XV. But hy the obedience of his death Christ instead of the elect so satisfied God the Father, that in the estimate, nevertheless, of His vica- rious righteousness and of that obedience, all of that Avhich He rendered to the law, as its just servant, during the whole course of His life, whether by doing or by suflering, ought to be called obedience. For Christ's Hfe, according to the Aj)ostle's testimony (Philip, ii. 7, 8), was nothing but a continuous emptying of self, submission and humiUatiou, descending step by step to the very lowest extreme, even the death of the Cross; and the Spirit of God plainly declares that Christ in our stead satisfied the law and Divine justice by His most holy life, and makes that ransom with which God has redeemed us to consist not in His suft'erings only, but in His whole life conformed to the law. The Spirit, however, ascribes our redemj^tion to the death, or the blood, of Christ, in no other sense than that it was consummated by sufferings; and from that last terminating and grandest act derives a name [denomirKdlnnpm facit) indeed, but in such a way as by no means to separate the life preceding from His death. XVI. Since all these things are entirely so, surely we can not approve the contrary doctrine of those who affirm that of His own intention, by His own counsel and that of the Father who sent Him, Christ died for all and each upon the impossible condition, provided they believe; that He obtained for all a salvation, which, nevertheless, is not ai3plied to all, and by His death merited salvation and faith for no one individually and certainly [proprie et adu), but only removed the obstacle of Divine justice, and acquired for the Father the liberty of entering into a new covenant of grace with all men; and finally, they so sejaarate the active and passive righteousness of Christ, as to assert that He claims His nctive righteoi;s- ness for himself as His own, but gives and imj^utes only His passive righteousness to the elect. All these opinions, and aU that are like these, are contrary to the plain Scriptures and the glory of Christ, who is Author and Fodslier oi our faith and salvation; they make His cross of none effect, and under the appearance of augmenting His merit, they reaUy diminish it. XVII. The call unto salvation was suited to its due time (1 Tim. ii. 6) ; since by God's will it was at one time more restricted, at another, more extended and general, but never absolutely universal. For, indeed, in the Old Testament God showed His u'ord unto Jacob, His statutes and His judfimeuts unto Israel ; He dealt not so with any nation (Ps. cxlvii. 19, 20). In the New Testament, ])eace being made in the blood of Christ and the inner wall of jjartition broken down, God so extended the limits [pomoeria) of Gospel preaching and the external call, that there is no longer any difference betu-een the Jew and die Greek ; for the same Lord over all is rich unto all that call vpon Him (Ptom. x. 12). But not even thus is the call universal; for Christ testifies that many are called (Matt. xx. 16), not all; and when Paul and Timothy essayed to go into Bithynia to preach the Gospel, the Spirit suffered them not (Acts xvi. 7); and there have ))een and there are to-day, as exjierience testifies, innumerable myriads of men to whom Christ is not known even by rumor. " XVIIT. Meanwhile God left not himself icidtout vilncss (Acts xiv. 17) unto those whom He refused to call by His "Word unto salvation. For He divided unto them the spectacle of the heavens and the stars (Deut. iv. 19), and that which may be known of God, even from the works of nature and Providence, He hath showed nnto them (Rom. i. 19), for the pui-jiose of attesting His long sufi"eri]iig. Yet it is not to be affirmed that the works of nature and Divine Providence were means {organa), suffi- FORMULA CONSENSUS HELVETICA. 661 cient of themselves and fulfilling the function of the external call, where- by He Avould reveal unto them the mystery of the good pleasure or mercy of God in Christ. For the Apostle immediately adds (Rom. i. 20), "The invisible things of Him from the creation are clearly seen, being under- stood by the things that are made, even His eter mil power and Godhead;'''' not His hidden good pleasure in Christ, and not even to the end that thence they might learn the mystery of salvation through Christ, but that they might be wilhoid excuse, because they did not use aright the knowledge that was left them, but when they knew God, they glorified Him not as God, neither were thankful. Wherefore also Christ glorifies God, His Father, because He had hidden these things from the wise and the pru- dent, and revealed them unto b(d)es (Matt. xi. 25); and the Apostle teaches, moreover, that God has made known unto us the mystery of His will according to His good pleasure which He hath purposed in Himself [in Christo), (Eph. i. 9). XIX. Likewise the external call itself, which is made by the i^reach- ing of the Gospel, is on the part of God also, who calls, earnest and sin- cere. For in His Word He unfolds earnestly and most truly, not, indeed. His secret intention respecting the salvation or destruction of each indi- vidual, but what belongs to our duty, and what remains for lis if we do or neglect this duty. Clearly it is the will of God who calls, that they who are called come to Him and not neglect so great salvation, and so He promises eternal life also in good earnest, to those who come to Him by faith; for, as the Apostle declares, "it is a faithful saying: — For if we be dead with Him, we shall also live with Him; if we suifer, we shall also reign mth Him; if we deny Him, He also will deny us; if we believe not, yet He abideth faithful; He can not deny Himself." Nor in regard to those who do not obey the call is this will inefficacious; for God always attains that which He intends in His will (quod rolens inlendit), even the demonstration of duty, and following this, either the salvation of the elect who do their duty, or the inexcusableness of the rest who neglect the duty set before them. Surely the spiritual man in no way secures [conciliat) the internal jjurpose of God to produce faith {conceptum Dei internum, fidei analogum) along with the externally proifered, or written Word of God. Moreover, because God api^roved every verity which flows from His counsel, therefore it is rightly said to be His will, that all who see the Son and believe on Him inay have everlasting life (John vi. 40). Although these " all " are the elect alone, and God formed no i^lan of universal salvation without any selection of persons, and Christ there- fore died not for every one but for the elect only who were given tb Him; yet He intends this in any case to be universally true, which follows from His special and definite purpose. But that, by God's will, the elect alone believe in the external call thus universally profi'ered, while the repro- bate are hardened, proceeds solely from the discriminating grace of God: election by the same grace to them that believe; but their own native wickedness to the reprobate who remain in sin, and after their hard- ness and impenitent heart treasure up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God (Rom. ii. 5). XX. Accordingly we have no doubt that they err who hold that the call unto salvation is disclosed not by the i)reaching of the Gos]pel solely, but even by the works of nature and Providence without any further proclamation; adding, that the call unto salvation is so indefinite and universal that there is no mortal who is not, at least objectively, as they say, sufl&ciently called either med'tately, namely, in that God will further 662 APPENDIX. bestow the light of grace on hina who rightly uses the light of nature, or immedudfh/, unto Christ and salvation; and finally denying that the ex- ternal call can be said to be serious and true, or the candor and sincerity of God be defended, without asserting the absolute universality of grace. For such doctrines are contrary to the Holy Scrijitures and the experi- ence of all ages, and manifestly confound nature with grace, that wliich may be known of God with His hidden wisdom, the light of reason, in fine, with the light of Divine Revelation. XXI. They who are called unto salvation through the preaching of the Gospel can neither believe nor obey the call, unless they are raised up out of spiritual death by that vei*y power whereby God commanded the light to shine out of darkness, and God shines into their hearts with the soul-swaying grace of His Spirit, to give tlie liyht of the knoidedge of the glory of God hi thefice of Jesus Christ (2 Cor. iv. 6). For the natural man receiveth not tli.e tilings of the Spirit of God; for theii are foolishness unto him: neither can lie know them, because they are spiritually discerned (1 Cor. ii. 14) ; and this utter inability the Scripture demonstrates by so many direct testimonies and under so many emblems that scarcely in any other point is it surer [locupletior). This inability may, indeed, be called moral even in so far as it jjertains to a moral subject or object; but it ought at the same time to be also called natural, inasmuch as man by nature, and so by the law of his formation in the womb, and hence from his birth, is the child of disobedience (Eph. ii. 2); and has that inability so innate (con- genitam) that it can be shaken off in no way except by the omnipotent heart-turning grace of the Holy Sjjirit. XXII. We hold therefore that they sj^eak with too little accuracy and not without danger, who call this inability to believe moral inability, and do not hold it to be n<dural, adding that man in whatever condition he may be placed is able to believe if he will, and that faith in some way or other, indeed, is self-originated ; and yet the Apostle most distinctly calls it the gift of God (Eph. ii. 8). XXIII. There are two ways in which God, the just Judge, has jjrom- ised justification : either by one's own works or deeds in the law ; or by the obedience or righteousness of another, even of Christ our Surety, imputed by grace to him that believes in the Gospel. The former is the method of justifying man perfect ; but the latter, of justifying man a sinner and corrupt. In accordance with these two ways of justification the Scripture establishes two covenants: the Covenant of AVorks, entered into with Adam and A^-ith each one of his descendants in him, but made void by sin; and the Covenant of Grace, made with only the elect in Christ, the second Adam, eternal, and liable to no abrogation, as the former. XXIV. But this later Covenant of Grace according to the diversity of times had also diflerent dispensations. For when the Apostle speaks of the dispensation of the fulness of times, i. e. , the administration of the last time, he very clearly indicates that there had been another dispensa- tion and administration for the times which the TtpoOfu/iiai' (Gal. iv. 2), or appointed time. Yet in each dispensation of the Covenant of Grace the elect have not been saved in any other way than by the Ani/el at' his presence (Is. Ixiii. 9), the Lavd) slain from, tli.e foundation of the world (Rev. xiii. 8), Christ Jesus, through the knowledge of that just Servant and faith in Him and in the Father and His Spirit. For Christ is the same yf'sterday, to-day, ami forever (Heb. xiii. 8); and by His grace we believe that we are saved {servari) in the same manner as the Fathers also were saved {salvati sunt), and in both Testaments these statutes remain im- FORMULA CONSENSUS HELVETICA. 663 mutable: "Blessed are all they that put their trust in Him," the Sou (Ps. ii. 12); "He that believeth in Him is not condemned, but he that believeth not is condemned already" (John iii. 18); "Ye believe in God," even the Father, "believe also in me " (John xiv. 1). But if, moreover, the sainted Fathers believed in Christ as their Goel, it follows that they also believed in the Holy Spii'it, without whom no one can call Jesus Lord. Truly so many are the clearest exhibitions of this faith of the Fathers and of the necessity thereof in either Covenant, that they can not escape any one unless he wills it. But though this saving knowledge of Christ and the Holy Trinity was necessarily derived, according to the dispensation of that time, both from the promise and from shadows and figures and enigmas, with greater difficulty (operoslufi) than now in the New Testament; yet it was a true knowledge, and, in jjroportion to the measure of Divine Eevelation, was sufiicient to procure for the elect, by help of God's grace, salvation and jieace of conscience. XXV. We disapprove therefore of the doctrine of those who fabricate for us three Covenants, the Natural, the Legal, and the Gospel Covenant, dilferent in their whole nature and pith; and in explaining these and assigning their difi"erences, so intricately entangle themselves that they obscure not a little, or even impair, the nucleus of solid trutli and piety; nor do they hesitate at all, with regard to the necessity, under the Old Testament dispensation, of knowledge of Christ and faith in Him and His satisfaction and in the whole sacred Trinity, to theologize much too loosely and not without danger. XXVI. Finally, both unto us, to whom in the Church, which is God's house, has been entrusted the dispensation for the present, and unto all our Nazarenes, and unto those who under the will and direction of God will at any time succeed us in our charge, in order to prevent the fearful enkindling of dissensions with which the Church of God in different places is disturbed [infesiatur) in terrible ways, we earnestly wish {volumus, will) this to be a law: — That in this corruption of the world, with the Apostle of the Gentiles as our faithful monitor, tve all keep faithfulhi thai which is committed to our trust, avoiding profane and vain babblings (1 Tim. vi. 20) ; and religiously guard the purity and simplicity of that knowledge which is according to piety, constantly cHnging to that beautiful pair, Charity and Faith, unstained. Moreover, in order that no one may be induced to projaose either publicly or privately some doubtful or new dogma of faith hitherto un- heard of in our churches, and contrary to God's Word, to our Helvetic Confession, our Symbolical Books, and to the Canons of the Synod of Dort, and not proved and sanctioned in a public assembly of brothers according to the Word of God, let it also be a law: — That we not only hand down sincerely in accordance with the Divine Word, the especial necessity of the sanctiflcation of the Lord's Day, but also impressively inculcate it and importunately urge its observation; and, in fine, that in our churches and schools, as often as occasion demands, we unanimously and faithfully hold, teach, and assert the truth of the Canons herein recorded, truth deduced from the indubitable Word of God. The very God of peace in truth sanctify us wholly, and preserve our whole spirit and soul and body blameless unto the coming of our Lord Jesus Christ ! to whom, with the Father and the Holy Spiiit be eternal honor, praise and glory. Aimen ! INDEX. ABELARD, 422 ABILITY and Liberty distinguished, 339 ABSOLUTE, The, 130, 132, 133, 134 ADOPTION, 515-519 The word defined, 515, 516 The "Ordo Salutis" stated, 517, 518 Benefits of, 519 ADVENT, Second. (See Second Ad- vent. ) .ESTHETICS, 19 AGRICOLA, John, 404 A INS WORTH, 588 ALEXANDER, Dr. A., 61, 286, 379 ALEXANDER, Dr. J. A., 22, 28, 181, 182 ALEXANDER, Dr. Lindsay W., 633 ALOQL 196, 197 AMBROSE, 94 AMESIUS, 356, 516 AMYRANT, 231 ANGELS, 249-257 Their nature, characters, titles, offi- ces, orders, and power, 249-251 Archangel, 251 Their bodies, 252 Romish doctrine of worship of, 253 Guardian, 254 Evil, 254-256 Personality of Satan, 254 Deroouiacal possession, 256, 257 ANNIHILA TIONISM, 313 During Intermediate State, 554. 555 After final Judgment, 583 ANSELM, 46, 421, 423 ANTHROPOLOGY, 23, 101, 106, 108, 109, 280 Of Greek Church, 94 ANTHROPOMORPHISM, good and bad sense of, 131, 132 Scripture Passages explained, 132 ANTINOMIANISM. 404, 405, 526 ANTI-THEISTIC Theories, 46-52 APOLLINARIAN Heresies, 386 APOLLINARIS, 386 APOLOGETICS, 19 APOLOGY for Augsburg Conf., 123, 355, 480, 513, 540, 546, 590, 601, 628, 629 APOLOG Y for Conf. of Remonstrants, 337, 447, 456 APOSTLES' CREED. (See Creeds.) APOSTLES had no successors, 89 A PRIORI Argument. (See God.) AQUINAS, Tbomas, 99, 272, 403, 413, 512, 590, 637 ARCHANGEL. (See Angels.) - ARCHEOLOGY, 18 Biblical, 21 ARGYLL, Duke of, 270, 296, 298 ARIANS, 103, 167, 180, 196 ARISTOTELIAN V\i\ioiio^h.j, 63 ARIUS, 174 ARMINIUS, James, 104, 355, 303, 531 ARM INI AN Churches, 104 ARMINIANISM, 96, 98, 107-109, 151, 152, 202, 207, 223, 224, 231 Doctrine of will, 292-294 Of Original Righteousness, 302, 307 Of Perfection, 321 Of Original Sin, 334, 335 Of Inability, 339 Of Justice of God in the antenatal forfeiture of mankind, 352 Of Atonement, 413, 415 Of Eflfectual CalUng, 447, 451, 453, 455 Of Justifying Faith, 503 Of Justification, 508, 509, 514 Of Perseverance, 543 Of Future Punishment, 587 ARMSTRONG, Dr. Wm., 609, 614 ARNAULD, 100 AR TIC IE S, XXXIX of Church of Eng- land, 103, 113, 125, 235, 337, 346, 425, 541, 558, 589, 601. 630, 641, 649 Of Smaldcald, 102, 123, 558, 601, 630 A SC ENS ION of Christ. ( See Christ. ) ASSURANCE oi'EAeciion possible, 228 Of Faith, 477-479 A THAN A SI AN Creed. (See Creeds. ) ATHANASIUS, 423 6GG INDEX. A THEISM, 46 A TONEMENT, 401-425 Its Nature, 401-415 Terms deliued, 401-403 Active iiud Passive Obedience, 405 Doctrine stated, 405, 406 And proved, 406 Its Necessity, 411 Includes Active and Passive Obedi- ence, 412 Its Perfection, 412-414 Objections stated and answered, 414, 415 Its Design, 416-421 Doctrine stated, 416, 417 Arminian Doctrine, 417 Of "Marrow Men," 417 Of French School and of Baxter, 418 Eeformed Doctrine of, proved, 418, 419 Objections stated and answered, 419-421 History of Theories which have prevailed, 421-423 Mystical, Moral Influence, Gov- ernmental Theories, 422 Satisfaction Theory, 423 Classical and Confessional Author- ities, 423-425 ATTRIBUTES, The Divine, 107, 129- 163 A VERROES, 52 BAPTISM, 603-630 Water the Symbol of Purification, 603 John's Baptism not Christian, 603, 604 The Baptism practised by the Dis- ciples before the Resurrection not this Sacrament, 604 The Ordinance is of perpetual ob- ligation, 604, 605 Defined as to its "matter" and "form," 605, 606, and as to its "design," 606, 607 Emblematic Import of, 607-609 The ''MODE" of, 609-616 Classical and Scriptural usage of (ianri^oo, 609, 610 The position of Baptist Churches as to "Mode" stated, and that of all other Churches, 610, 611 Baptist Doctrine as to the Emblem- atic Import of Baptism, 607-609, and of " Mode" of Baptism, 609- 615 The Command to Baptize is a com- mand to Wash to effect Purifica- tion, 611, 612 BAPTISM {continued). The apphcation of Grace symbol- ized by sprinkling and pouring, 612 Old Testament modes of purifica- tion, 613 The Early Baptisms performed by John and the Apostles, 613-615 Historical Usage, SUBJECTS OE BAPTISM, 616- 625 Infant Baptism grounded on the constitution of human nature, 616 Visible Church, its nature and de- sign, 616-619 The Church one under both Dis- pensations, 619-621 Baptism takes the place of Cir- cumcision, 621 Church membership of Children recognized by Christ and his Apostles, 621, 622 Practice of Early Church, 622, 623 Objections stated and answered, 622-624 Whose Children should be bap- tized? 624, 625 The Eflicacy of Baptism (Roman, Lutheran, Zwinglian, and Re- formed doctrines), 625-628 Baptismal Regeneration, 627, 628 The Necessity of Baptism (Rom- ish, Lutheran, and Reformed doctrine), 628, 629 Authoritative Statements, 629, 630 BAPTISM A L RECEIVER A TIOiV, 627, 628 BAPTISTS, 103, 609, 610 BARCLA Y, Robert, 604 BARNABAS, 569 BARNES, Albert, 61 BARROW, Dr. Isaac, 403 BA UR, 58 BAXTER, Richard, 1(56, 403, 418 BEECHER, Dr. Edward, 351 BELLARM/X, 305, 307, 336, 354, 449, 451, 477, 479, 480, 510, 513, 524, 525, 540, 546, 558, 591, 594, 600, 629. 648 BERNARD of Clairvaux, 424 BERYL, 198 BEVAN 634 BEZA, 234, 355 BICKERSTETH, Rev. E. H., 554 BINGHAM, 615, 623 BISSEL, E. Cone, 62 BLUNT, 627 BOARDMIN, Dr. Wm. E., 194 BOLINGHROKE, 48 BOSSUET, 51 BOSTON, Thomas, 417 INDEX. 667 BRENTZ, John, 384 BRE TSCHNEIDER, 57 BROIVX, Dr. Johu, 417, 440 BROWN, Dr., 570 BRUCE, Dr. A. B., 384, 389 BRUNO, Giordano, 51 BUCER, Martin, G40 BUCHANAN, Dr. James, 47, 52 BULL, Unigenitus, 449 BULLLYGER, 640 BUSHNELL, 422 BUTLER, Bishop, 48 CALLLVG, Effectual, 445-455 External Call, 445, 446 Internal Call i^roved, 446 Views of difterent parties stated and compared, 447-449 Keformed Doctrine of, explained and proved, 449-452 Congruous to our nature, 452 How conditioned upon the truth, 453 Arminian Doctrine of, 453 Authoritative Statements of Church Doctrine, 454, 455 CALVIN, 100, 102, 166, 333, 354, 417, 439, 490, 507, 508, 599, 603, 624, 629, 630, 640, 649 CALVINISM, 109-111, 202 Doctrine of original righteousness, 302, 303, 307 Doctrine of Design of the Atone- ment, 416, 419 CAMBRIDGE, Platform, 127 CAMERON, J., 231, 341 CANDLISH, Dr. 423, 446 CARI YLE, 48 CARSON, Dr., A., 607, 609, 610 CATHERINUS, A., 357, 362 CA TECHISMS. Of Geneva, 592, 601, 630 Heidelberg, 103, 113, 124, 424, 480, 514, 540, 601, 640, 649 Luther's Larger and Smaller, 102, 123, 630 Of Council of Trent, 119, 306, 321, 456, 479, 480, 491, 492, 493, 499, 504, 557, 558, 591, 594, 597, 599, 600, 625, 629, 633, 635, 641 Eacovian, 104. 308, 337, 347, 400, 425, 503, 504, 514, 630 Russian of Philaret, 122 Longer, of Eastern Church, 558 Of Westminster Assembly, 103, 113, 116, 200, 245, 258, 263, 307, 310, 312, 316, 325, 356, 363, 371, 403, 440, 451, 487, 516, 518, 521, 558, 624, 632 CERINTHUS, 103 CHALCEDON, Creed of. (See Creeds. ) CHALMERS, Dr. Thos., 22, 61, 357 CHANCE, as the ultimate ground of the Evolution hyjiothesis shown to be absurd, 41 CHANNING, Dr. VVm., 104 CHARENTON. Synod of, 359 CHEMNITZ, 363, 384 CHERUBIM, 249, 250 CHILIANISM, 569-571 CHRIST, His DIVINITY, 169-173 CHRIST, PERSON oi, 378-390 Prophecies of Advent, 378-380 Doctrine stated, 380 And proved, 380, 381 Effects of union upon human na- ture, 382, 383 Lutheran Doctrine of "Communi- catio Idiomatum," 384, 385 Heretical Opinions stated, 386-388 Doctrine of Kenosis, 388, 389 Authoritative Church Statements, 389 390 Christ] MEDIATORIAL office of, 391-400 The Christian Ministry not a Priest- hood, 398, 399 The Priesthood of Believers, 399 Authoritative Church Statements, 399, 400 CHRIST, INTERCESSION of, 426, 427 CHRIST, MEDIATORIAL KING- SHIP of, 428-444 Different aspects of, 428 Subjects of, 429 When assumed by him, 429 Usage of phrases, "kingdom of God," "kingdom of heaven," etc., 429, 430 Its nature and administration, 430, 431 Romish Doctrine of the relation of Church and State, 432, 433 Erastian view of same, 433 Doctrine of Reformed Churches, 433 Design of Church and of State, 433 American law on subject, 434-436 Relative jurisdiction of Sessions and Trustees, 437 CHRIST, His ESTATE of HUMIL- lA TION, 440-443 The Descent in Hell, 439 CHRIST, His ESTA TE of EXALTA- TION, 440-443 His resurrection, 441, 442 His ascension, 442 His sitting at the right hand of God, 443 Authoritative Church Statements, 443, 444 G68 INDEX. CHRIST, Union of belie vers with, 482- 486 Its nature, 482, 483 Ground, 484 Consequences, 484, 485 Communion of Saints, 485 CHRISTIAN Religion what? 15 CHRISTIANITY, Evidences of, 19 CHRISTIIEB, Dr., Gl CHRISTOIOGY, 101, 106, 109 CHURCH, Its idea, constitution, offi- cers, etc., 24, 25 Eomish Doctrine of Infallibility of, stated, 87, 88; and shown to be baseless, 88, 89 One under both Dispensations, 619-621 Visible 616-619 CHURCH and ST A TE, 432-438 CHURCH of England and Episcopal Church in U. S. A., Doctrine of as to the "Descent into Hell, "439 CLARKE, Dr. Sam., 46 CLARKE, 47 CLEMENTINE Homilies, 103 CLERK-MAXWELL, Prof. J., 24, 34 COCCEJUS, 362, 425 CCELESTIUS, 96 COLERIDGE, S. T., 58, 63 COMMUNION of saints, 485 COMMUNICA TIO IDIOM A TUM, 382, 384 COMPARA TIVE RELIGION, Science of, IS COMPARATIVE PHILOLOGY, 18 COMPARISON of SYSTEMS, 94-111 CON A NT, Dr., 609 CONDITIONAL UNIVERSALISM, 418 CONFERENCE, Leipsic, 100 CONCOMITANCE, Roman doctrine of, 637, 647 CONFESSIONS. Augsburgh, 101, 102, 103, 113, 122, 123, 346, 490, 576, 600, 601, 628, 640, 648 Basle, 640 Belgic, 80, 103, 337, 576, 640, 649 Gallic, 103, 337, 354, 599, 640, 643, 649 English of Edward VI., 576 Helvetic I., 640 Helvetic II., 80, 103, 113, 124, 346, 354, 390, 399, 400, 541, 643 Scotch, 103, 113, 592, 640, 643, 644 Of the Remonstrants, 454, 543 Of Orthodox Greek Church, 122, 424 Tetrapolitana, 124, 640 Westminster, 81, 126, 182, 200, 233, 244, 245, 258, 263, 307, 310, CONFESSIONS {continued). 312, 316, 325, 347, 356, 363, 371, 390, 403, 416, 417, 424, 454, 480, 485, 487, 514, 521, 541, 542, 548, 552, 569, 576, 589, 591, 592, 599, 602, 605, 624, 626, 629, 630, 635, 643, 644, 650 CONSCIENCE, 282-285 CONSENSUS Genevensis, 127 Tigurinus, 127, 640, 641, 650, and in Appendix. CONSTABLE. Rev. Henry, 583 CQSMOLOGICAL Argument. (See God. ) COUNCILS. Carthage, 96 Chalcedon, 95, 385, 387, 388, 464 Constantinople I., 95, 174, 191, 387, 388 Constantinople VI., 95 Ephesus, 95, 96, 385, 387 Lateran IV., 637 Milevum, 96 Nice, 95, 115, 166, 173, 191, 385 Toledo, 95, 191 Trent, Decrees of, 80, 92, 119, 336, 346, 354, 399, 413, 424, 443, 449, 451, 456, 490, 491, 492, 493, 494, 495, 499, 510, 511, 513, 527, 530, 531, 539, 540, 543, 546, 557, 589, 591, 592, 594, 599, 600, 603, 635, 640, 641, 644, 646, 647, 648 Vatican, Decrees of, 80, 92, 93, 121, 432 COUSIN, 52, 104 COVENANT of Works, 309-314 Different sense ot Word, 309 Doctrine defined, 309-312 And proved, 309-311 Parties and Conditions of, 311, 312 Adam represented the race, 311 Nature of the death threatened, 312, 313 The seal of the Covenant, 313 In what sense still in force, 314 COVENANT of Grace, 367-377 Usage of word Berith and 5 laOjjn?;, 367-369 Different views held by Calvinists, 369, 370 How is Christ Mediator of, 372, 373 Arminian view of, 374 How faith a condition of, 374 History of its administration, 375- 377 CREA TION of the World, 237-248 Doctrine of Absolute, 237, 238 CREA TIO PRIMA and SECUN- DA, 238, 239 Doctrine proved, 239-242 INDEX. 669 CREA TION {continued). Chief end the glory of God, 243- 245 The Mosaic record of and Science, 245-248 CREATION and Original State of Man, 296-308 CREA TIONISM 351, 352 CREEDS, Apostles', 113, 115 Athanasian, 113, 117, 118, 182 Chalcedon, 118, 119 Of Pope Pius IV., 119-121 CREEDS and CONFESSIONS, 112- 128 Why necessary, 112 How produced, 112, 113 Uses of, 114 Authority of, 114 CRELLIUS'.Z., 104 CRISP, Dr. Tobias, 404 CRITICISM, the Higher, 20 Textual, 20 CUNNINGHAM, Dr. Wm., 99, 125, 216, 218. 349, 357, 402 CURCELL.EUS, 105, 413 CYPRIAN, 623 CYRII, 387 DABNEY, Dr. Eobert L., 366 DATE, Dr. James W., 609 DAN^US, L., 355 DARWIN, Charles, 39, 47 DEA TH and the State of the Soul after Death, 548-558 Death defined, 548 How related to sin ? 548 Why the justified die, 549 Immortality of soul, 549-552 Old Testament doctrine of, 551, 552 Intermediate state, 552-558 New Testament doctrine of, 552 Biblical usage of Sheol, 551 Hades, 553 Paradise, 553, and Gehenna, 553 Anglican view of, 554 Romish view of, 556-558 Doctrine of Soul, Sleep, or Anni- hilation, 554, 555 Refuted, 555 No second probation, 555, 556 DECREES of God, 200-213 Difficulties involved, 201 Arminian view of, 202, 207 Calvinistic doctrine of, stated, 202, 203 One purpose, 203 Eternal, 203 Doctrine proved, 205, 206 Sovereign, 2o6 Unconditioned, 207, 208 DECREES {confimied). How far efficacious and how far permissive, 208 Not same as heathen doctrine of fate, 209 Consistent with free agency of man, 209, 210 With the holiness of God, 210, 211 With the use of means, 212 Practical effects of this doctrine, 213 Order of decrees, 230-234 DEISM, 48 DE MOOR, 352 DES CARTES, 46, 63, 260, 270 DEMONIA CAL POSSESSION. (See Angels. ) DENS, 593, 625, 641 DESCENT into Hell, 439 DESIGN, Argument from. (See God.) DICK, Dr. John, 372 DOCTRINE HISTORY, 23 DOCTRINAL STANDARDS. Of Church of Rome, 119-121 Of Greek, 121, 122 Of Lutheran Church, 122-124 Of Reformed Churches, 124-128 DOLLINGER, 52 DOMINICANS, 99, 100 DONA NATURALIA and Supernat- uralia, 305, 306 DORNER, Dr. J. A., 48, 358, 362, 517 DUALISM, 47 D WIGHT, 423 EBIONITES, 196, 386 EBRARD, Dr. 388 ECCLESIOLOGY, 23, 107, 108 EDWARDS, Jonathan, 51, 260, 289, 303, 320, 326, 341, 360, 458, 462 EFFECTUAL Calling. (See Calling. ) EG LIN, Raphael, 362 EICHORN, 48, 57 EMMONS, Dr., 270, 423, 457, 508, 521 ENCYCLOPAEDIA, 15 EPISCOPALIANS, 103 EPISCOPIUS, 105, 531 ERASTUS, 433 ERASTIANISM, 433 ERSKTNE, Ebenezer, 61, 417 ERSKTNE, Ralph, 417 ESCHATOLOGY, 23, 107, 548 ETHICS, Christian, 23 ETHNOLOGY, 18 EUCHARIST, 102 E USEE I US of CiEsarea, 27, 197 E USER lUS oimcomeAm, 197 EUTYCHES, 386, 387 EUTYCHIANISM 387 EVIDENCES oiG\n:Mmxi\ij, 19 EVOLUTION, theories of, 39, 40 G70 INDEX. EXALTATION, Estate of. (See Ghrist.') EXEGESIS, 21 EXEGETICAL THEOLOGY, 20 FABER, Stanley, 216 FAIKBAIRN, Dr. Patrick, 250, 398, 573, 578, 610 FAITH, 465-481 Defiued, 465, 466 Faith and knowledge, 467-469 Eomish distinction of "Implicit" and "Explicit" faith, 467, 468 Grounds of faith, 470 Temporary and living, 471 How related to trust, 472 Doctrine proved, 473 "Fides informis" and "fides for mata," 474 Articles of faith and matters of opinion, 475 "Fides specialis " and its object, 476 Eelation of Faith and Assiirance, 477-479 Faith leads to works, 479 Authoritative Statements, 479-481 Kelation to Justification, 503, 504 FARKAR, A. S., 61 FARRAR, F. W., 48, 58, 61, 104 FEDERAL THEOLOGY, 362-366 FEUE REACH, 51 FICHTE, 57, 63 FINNEY, Prof., 534 FISHER, Dr. G. P., 62, 357, 361 FLETCHER, Zll FLA TT 423 FLINT, Prof. Robert, 32, 38, 46, 47 FOREORDINATION how far distin- guished from foreknowledge and how fiir equivalent, 203 FORMULA CONGO R DIE, 80, 100, 123, 235, 301, 336, 337, 346, 354, 389, 390, 424, 443, 448, 454, 464, 513, 540, 546, 635, 648 FORMULA CONSENSUS HEL- VETICA, 127, 128, 346, 356, 425, and Appendix FRANCISCANS, 99 FREDERICK t\\& Great. 57 FREE AGENCY, 280-295 Will defined, 282 Distinction between liberty and ability, 288, 289 Motives defined, 290 Consistent with certainty, 291 False theories of contingency, 291- 293 Arminian View inconsistent with gospel, 294, 295 FREE WILL, 97 FERGUSON 58 GERHARD, John, 166, 235, 241 GESS, Dr. W. F., 388, 389 GIBBON, 218 GLADSTONE, Hon. Wm. E., 433 GOD. His existence, 29-52 Origin of idea of, 29 Nominal definition of, 29 Real definition, 29, 30 Idea, how far due to tradition? 30 In what sense innate ? and in what sense intuitive, 30, 31 Formal arguments for existence of, their value and classification, 32 Cosmological Argument, 33 Objections to and answer, 33, 34 Teleological Argument, " in two forms, 35, 36 Objections to and answers, 37-40 Moral Argument stated, 41 Objections and answers, 42, 43 Scrii^tural Argument, 44, 45 A priori Argument, 45, 46 Anti-Theistic theories, 46-52 GOD, his Attributes, 107, 109, 129-163 Method of determining them, 129 Objective reality of our knowledge of, 129-131 Names of, their etymology and meaning, 134, 135 The nature of these attributes, 135, 136, and their classification, 137, 138 His Simplicity, 136 Unity, 138, 168, 169 Spirituality, 139, 140 Relation to space, 140, 141 Relation to time, 142, 143 Immutability, 143, 144 Infinite Intelligence, 144-148 Wisdom, 148, 149 Infinite power, 149, 150 Will, 150, 153 Absolute Justice, 153-158 Goodness, 158-161 Truth, 161, 162 Sovereignty, 162 Holiness, 163 GOD, Decrees of (See Decrees.) GOD, his acts classified, 200 Not the author of sin, 211, 212 G OMAR US, 232, 349 Govei'nmeutal theory of Atone- ment, 422 GNOSTICS, 47, 193 GRACE, 97 GREEK' Church, Doctrine of, as to sin, 334, 335 As to Grace, 454 As to Intermediate State, 558 As to Mode of Baptism, 615 INDEX. 671 GREEN, Dr. Wm. H., 297 GREGOR V, the Great, 423 GROTIUS, 105, 156, 413, 423 HAGENBACH, 58, 164, 197, 198, 387, 388, 590 HALES 297 HAMILTON, Sir Wm., 49, 130, 133, 282, 292, 305, HARE, Julius C, 405 HARD WICK, 47 HARVEY, Keview of N. W. Taylor, 332 HASE, 423, 448 HAVEN, Prof., 319 HEA VEN and HeU, 577-587 Heaven, 577-580 Scriptural Terms, 577, 578 A place, 578 A condition, 578, 580 The State of the Reprobate, 580- 587 Scriptural Terms, 580 The nature of future punishment, 580, 581 It is endless, 581-583 Objections stated and refuted, 584- 587 Theory of Annihilation or Con- ditional Immortalitj', 583 Theory of Restoration, 583, 584 HEGEL, 51, 57, 63 HEIDEGGER, J. H., 127 HELL. (See Heaven and Hell.) HERBERT of Cherbiu-y, 48 HERMENEUTICS, 21 HERMES, 569 HERSCHELL, Sir John, 241 HETHERINGTON, 61 HILARY, 94 HILDEBERT of Tours, 637 HILL, 170, 185 HISTORICAL THEOLOGY, 26, 27 HISTORY, Biblical, 26 Ecclesiastical, 26 Sources of, 27 Of Doctrine, 28 HOBBES, 48 HODGE, Dr. Charles, 137, 159, 181, 230, 262, 272, 317, 344, 377, 420, 441, 442, 446, 459, 468, 469, 560, 567, 587 HOFFMAN, Dr., 388 HOGG, James, 417 HOLY GHOST, His divinity and per- sonality, 173-176 HOPKINS, Dr., 61, 351, 353 HORNE'S Introduction, 177 HUDSON, C. F., 313, 554, 583 HUMANITARIANS, 195 HUME, David, 37 HUMILIATION, Estate of. (See Christ. ) HURST, 48, 57, 58 HUTTER, 363 HUXLE Y, 40 HYPERIUS, 362 IDEALISM, 48, 49 INDULGENCES, 493 IMMORTALITY of the soul, 549-552 IMPUTATION of Adam's first sin, 348-366 Imputation defined, 357, 358 Mediate. 358 Of our sins to Christ, 407, 408 Of Christ's righteousness to us, 501, 502 INABILITY, 338-347 Pelagian view of, 338 Semipelagian, 338 Augnstinian, 339 Distinction of "Liberty" and "Ability," 339 Doctrine stated, 339, 340 Distinction of "Moral" and "Nat- ural " Abihty, 341, 342 Doctrine proved, 340-343 Objections stated and answered, 343-345 Authoritative Church Statements, 346, 347 INDEPENDENT CHURCHES, 103 INFINITE, The, 130, 133 INFRA-LAPSARIANISM, 231 INNOCENT III., 637 INNER LIGHT, 55 INSPIRA TION, 21, 65, 81 Necessary presuppositions, 65 Church doctrine of, 66 Plenary what? 66 Verbal what ? 66 Doctrine proved, 67 God's Providential agency therein, 67 Nature and extent of Inspiration defined, 68 How dift'ers from revelation ? 68 From spiritual illumination, 68 Proof of Church doctrine of, 69-74 Objections stated and answered, 74-77 Defective statements of, 78 False doctrines of, 78, 79 Authoritative Creed statements of, 80, 81 INTERCESSION oi Chxifii, 626, 427 INTERPRETATION, History of, 21 Prophetical, 22 INTRODUCTION, general, 20 Special, 21 IREN^US, 421, 569, 623 672 INDEX. JACOB I, 51 JAMBLICUS, 51 JANSENIUS, 99 JANSENISTS, 100, 449 • JESUITS, 99, 271 JE IV S, future Conversion and Eestora- tion of, 571-573 JOHN Ascusnages, 197 JOHN Philoponus, 197 JOSEPHUS, 297 JOWETT, Prof., 58, 422 JUIIAN, 96 JUDGMENT, final, 573-576 JUSTIFICA TION, 496-514 New Testament usage of ^ixaiooa, etc., 496, 497 Doctrine defined and proved, 498- 502 Not grounded on ■works, 498, 499 But upon the righteousness, active and passive, of Christ, 500 Imputation of righteousness proved 501, 502 Kelation of Faith to, 503, 504 Specific object of justifying faith, 504 Its elfects, 505 Objections stated and answered, 505 Erroneous views of, 505-512 Piscator's view, 506 As modified by Governmental the- ory of the Atonement, 508, and by the Arininian theory, 508, 509 Calvin vindicated, 507, 508 Romish doctrine of Justification stated and refuted, 509-512 Authoritative Church statements, 513, 514 KAHNIS, 58 KANT, 63 KINGSHIP of Christ. (See Christ) KITTO, 249, 578, 580 KNOX, John, 640 KRAUTH, Dr., C. P., 49, 123, 362, 595, 626, 629, 634, 643 KURTZ, 27 LAMPE, 352 LEA TIIES, Stanley, 61 LE CLERC, 105 LEIBNITZ, 63, 244 LEIPSIC Conference, 448 LELAND, 48 LEO the Great, 388 LESSING, 48 LIMBORCH, 105, 307, 337, 347, 353, 413, 425, 447, 503, 509, 514, 587, 602 LOCKE, John, 63 LORD'S SUPPER, 631-650 Its institution and perpetual obli- gation, 631 Scriptural and Ecclesiastical desig- nations, 631, 632 Kind of bread and wine to be used, 633. 634 The breaking of bread, 634 Distribution of elements essential, 635, 636 Proper manner of conducting ser- vices, 636 Relation of the sign to the grace signified, 636-641 Romish view of (Transubstantia- tion) stated and refuted, 636, 639 Doctrine of "Concomitance," 637 Reasons for withholding the cup, 637 Lutheran view of the presence of Christ in, 639 The Reformed view of same, 639- 641 Efficacy of, 641-647 Romish Doctrine of same as a Sac- rament and as a Sacrifice (Mass) stated and refuted, 641, 642 Lutheran view of same, 642, 643 Zwinglian view of, 643 Reformed view of, 643 Qualification for admission to, 644- 646 Authoritative Statements, 846-650 LOYOLA Ignatius, 99 LUTHER, 100, 102, 354, 384, 404, 405, 444, 625, 626, 639 LUTHERAN Churches, 102 L UTHERANISM, 100-102, 122, 123, 271 Of Original Sin, 336, 337 Of Predestination, 234, 235 Of Original Righteousness, 307 Of Inability, 346 Of Person of Christ, 384, 389, 390 Of the "Descent into Hell," 439, 443, 444 Of Effectual Calling, 447 Of Regeneration, 464 Of Justification, 513 Of Perseverance, 546 Of Efficacy of Sacraments, 595, 600, 601 Of Necessity of Baptism, 625, 629 Of Christ's presence in the Eucha- rist, 639, 648, 649 Of Efficacy of same, 64, 643, 648, 649 M'CLINTOCK, Dr. John, 26, 27, 28, 494 MCOSH, Dr. James, 142, 283, 286, 315 MACEDONIUS, 174 INDEX. 673 MA HAN, Prof., 534 MALEBRAXCHE, 260 MAX, his CREATIOX, and ORIG- IX A L ST A TE, 296-308 Immediately created by God, 296 His antiquity, 297, 298 Unity of race proved, 298, 299 Trichotomy disproved, 299, 300 Created righteous, 300, 301 Pelagian view of original right- eousness, 302, 304 Arminian, 302 Kespousibility for innate disposi- tions, 302-305 Distinction between the image and likeness of God, 305 Eoiiiish doctrine of the original state of man, 305, 306 Authoritative Statements, 306-308 MAXES, 47, 350 MAXXIXG, Cardinal, 93, 432 MAXSEL, 130, 133 MARBURG, Colloquy, 640 MARROIV mexi, 417 MARTEXSEX, 388 MARTIXEAU, James, 104 MARTYR, Justin, 623 MARTYR, Peter, 355 MA SOX, Dr. John M., 621 MASS, doctrine of, 632, 641, 647, 648 AIA TERIALISM, modern, involves old doctrine of Chance, 41, 49, 50, 52 MA TTER not eternal, 241, 242 MA URICE, 58, 442, 448 MAX MULLER, 48 MEDIA TIOX THEOLOGY, 57 MEDIATORIAL Office of Christ. (See Christ.) MELAXCHTHOX, 100, 354, 362, 448, 639, 640 MERIT, Komish doctrine of, merit of congruity and of condignity, 527 True view of, 527, 528 METHODISTS, Wesleyan, 103, 105 Articles of religion of, 126 METHODOLOGY, 15 MILL, James, 43 MILL, J. S., 33, 34, 43, 47, 276 MILLER, Hugh, 331, 364 MILLEXXIUM, Scriptural doctrine of, 568, 569 MIRACLES, 274-279 Possible, 275, 276 How consistent with divine per- fections, 277, 278 How recognizable, 27^ 279 MOEHLER, 306 MOLIXA, Lewis, 99, 147 MOLIXISTS, 99, 100 MOXARCHIAXS, 174, 197, 198 MOXOPHYSITES, 387 MOXOTHELITES, 388 i]/6i^^Z Argument. (See (?od.) MORAL accountability, ultimate seat of, 293, 294 MORAL Influence Theory of Atone- ment, 422 MOORE, Dr. Wm. E., 436, 598, 625, 636 MOSHEIM, 164, 506 MULLER, Julius, 351 MYCOXIUS, Oswald, 640 MYSTICAL theory of Atonement, 422 XATURAL THEOLOGY, 19 XEAXDER, Augustus, 27, 47, 174, 197, 305, 387, 421, 615 XEO-PLATOXISTS, 51, C3 XESTORIUS, 387 XESTORIAX, Heresy, 387 XEWMAX, J. H., 62*5 XEWTOX, Sir Isaac, 142 A7C^7\^A Creed. (See Creed) XICOLE, 100 XIE MEYER, Dr. H. A., 128 XOETUS, 198 NEW HAVEN doctrine of Original Sin, 335 OBERLIN&.o<iix\a.% of Perfection, 533- 536 OCHINO, 104 OLEVIANUS, 362 ORIGEN, 197, 198, 421, 423, 555, 623 OSIANDER, 422 OUTRAM, 409, 421 OWEN, Dr. J., 362 PAINE, Thos., 48 PALEY, 61 PANTHEISM, 50 PA PI AS, 569 PA REUS, D., 351 PARK, Prof Ed. A., 154, 423 PARKER, Theodore, 48. 58 PARSONS, Dr. Theophilus, 565 PASCAL, 51, 100 PATRIPASSIANS, 174 PA UL of Samosata, 103 PAUL, Father, 357 PAUL US. 48, 57 PEARSON, Bishop, 61, 439 PECK, Dr. George, 531, 532, 533, 534, 535, 537 PELAGIUS, 96, 623 PELAGIANISM compared with Au- gustinianism, 96, 97 Doctrine of Original righteousness, 302, 304 Of sin, 320 Of original sin, 330, 331, 334 674 INDEX. PELAGIANISM, Doc. {continued.-) Of inability, 338 Of efi'ectual calling, 447 Of regeneration, 456 Of perfection, 529 PENANCE, (See Eepentmice.) PERFECTIONISM, 21. (See Sandi- ficution. ) PERA'LVS, Dr. Justin, 634 PERSE VERANCE of the Saints, 542- 547 Doctrine stated and proved, 542, 543 Objections stated and answered, 543-547 Romish view of, 543, 546 Arminian, 543_ Li;theran, 546 Authoritative Statements, 546, 547, PHILOLOGY, Biblical, 20 PHILOSOPHY, 18 Its relation to Theology, 63 PIGHIUS, Albertus, 357 RISC A TOR, 415, 506 PIUSl^., Pope, 432 PLAC/EUS, Joshua, 358, 359 PLOTINUS, 51 POLEMICS, 23 POL YTHELSM, 47 POPE Innocent, 96 Zosimus, 96 Innocent X., 100 Alexander II., 100 Clement XL, 100 Leo X., 495 POPE, Infallibihty and Authority of, 92, 93 PORPHYRY, 51 PRACTICAL THEOLOGY, 24 PR AXE AS, 198 PREDESTINATION, 98, 214-336 Different senses of word, 214 Theory of "National Election," 215 Theory of "Ecclesiastical Individ- ualism," 216 Armiiiian doctrine of, 216 Calvinis'tic doctrine of, 218 Not founded on works, 220, but on the sovereign will of God, 220 Doctrine proved, 218-223 Objections stated and answered, 223-229 PREMILLENNIAL Advent Theory, 569-571 PRESBYTERIAN G\mvc'he%, 103, 104 PRESSENSE, Dr. Edward, 47, 103 PRIESTLEY, 104 PRIP'A TE JUDGMENT, 91 PROFESS 10 FID EI TR ID EN- TINE, 92 PROVIDENCE, 258-279 Preservation, 258 Deistical View, 259 Theory of continued creation, 260, 261 True doctrine of preservation sta- ted, 261 Scripture doctrine of Providential Government stated, 262, and proved, 263 266 Special providence, 266 Extends to free and to sinful acts, 267, 268 Mechanical theory of, 269, 270 Theory of occasional causes, 270, 271 Theories of concursus, 271-273 Characteristics set forth in Script- ure, 273, 274 Extraordinary providences and mir- acles, 274-279 PSYCHOLOGY, 18 PUNISHMENT, Future, Endless, 580-587 PURGA TOR Y, 556-558 PUSEY, Dr., 503 QUENSTEDT, Andrew, 239, 355, 360, 629 QUESNEL, 100, 449 RADBERT, Pascasius, 637 RATIONALISM, 55, 57 RATIONALIST.S, 174 RATRAMNUS, 637 RA WLINSON, 61 REALISM, 361-364 REASON, different senses of, 56 Not ultimate ground of religious truth, 58, 59 REDEMPTION, 98 REFORMED Churches, 102, 103 REFORMED doctrine, 103, 271, 272 Of Person of Christ, 390, etc., etc. REGENERA TION, 456-464 Erroneous Views, 456-458 True view stated and proved, 458- 461 Distinguished from Conversion, 460 Absolute necessity of, 463 Authoritative Statements, 464, 494, 495 REID, 63, 292 REIMARUS, 48, 57 RELIGION, what? 15 REMONSTRANCE, 105 REMONSTRANTS, 105, 271 REMONSTRANT Doctrine of Pre- destination, 236 Of original righteousness, 307 INDEX. 675 REMONS TRANT Doc. {continued. ) Of original sin, 337 Of Inability, 347 Confession of, 353 Of Atonement, 425 Of Efficacy of Sacraments, 595, 596, 602 RENAN, 58 REPENTANCE AND ROMISH DOCTRINE OF PENANCE, 487-495 A gift of God, 487 Its fruits, 488 Includes apprehension of God in Christ, 488 Its evidences, 489 Eomish doctrine of Penance, 490 Statement, 490 Of Confession, 491 Of Absolution, 492 Refutation of Romish doctrine, 492, 493 Doctrine of Indulgences, 493 Authoritative statements, 494, 495 RESURRECTION of Christ. (See Chr[st.^ RESURRECTION, 559-565 Simultaneous and general, 560, 565 Christ's resuiTection, 560, 561 Scientific objections stated and an- swered, 561, 563 Conditions of Personal Identity, 563 Doctrine of the Jews, 564 Heretical \iews, 564, 565 REVELATION supernatural, neces- sary, possible, and probable, 59- 61 Its nature, 68 RIDGE LY, Dr. T., 352 RITSCHL, 423 RITTER, 52 ROBERTSON, Rev. Andrew, 418 ROBINSON, Dr. Ed., 408, 445, 465, 554 RODGERS, Judge, Supreme Court of Penna., 435 ROGERS, Henrv, 61 ROMAN CATHOLIC Doctrine. Of authority and infalUbiUty of the Pope, 92, 93 Of sin, 321 Original sin, 335, 336, 337 Of inability, 346 Of Christian priesthood, 399 Of Christ's "descent into hell," 439, 443 Of grace, 454 Of regeneration, 490-495 Of faith, 472, 474, 476 Of justification, 491, 499, 509 ROMAN CA THOLIC Doc. {continued. ) Of counsels, 525, 540 Of merit of condignity and of con- gnaity, 527 Of perfection, 530-536 Of perseverance, 543, 546 Of purgatory, and the intermediate state, 556-558 Of sacraments, 590-600 Their efficacy, 596, 597 Of efficacy, and necessity of bap- tism, 625-630 Of transubstantiation, 634-639, 646- 648 Doctrine of the Mass, 641, 646-648 ROW, 61 RULE OF FAITH and PRACTICE, 82-93 Protestant Doctrine of, 55, 82 Roman Catholic Doctrine of, 82, 83 SABELLIUS, 198 SACRAMENTS, 588-602 Etymology and usage of the word, 588, 589 Definition of, 589, 590 Relation of sign to grace signified, 591, 592 Romish Doctrine of Efficacy of, 592-595 Protestant Doctrine of same, 595- 597 Necessity of, 597, 598 Validity of, 598, 599 Authentic Statements, 599 - 602. (See BajMsin and Lord's Sup- per.) SAISSET 52 SAMPSON, 165 SANCTIFICATION, 520-541 Difi'erent views of, 520, 521 Doctrine defined, 521, 522 Agency of the truth in, 523 Agency of the sacraments in, 524 And of Faith, 524 Good works, their nature and ne- cessity, 525, 526 Romish Doctrine of Precepts and Counsels, 525 Antinomian view of, 526 Merit of condignity, and merit of congruity, 527 True view of merit, 527, 528 Perfect sanctification, 529-541 Pelagian theorj' of, stated, 529, and refuted, 534-539 Romish theory of, stated, 530, 531, and refuted, 534-539 Arminian theory of, stated, 531-533, and refuted, 534-539 Authoritative Statements, 539-541 676 INDEX. SANDEMANIANS, 472 SATAN. (See Angels.) SA VO V DECLAKA TION, 126 SCHAFF, Dr. Philip, 27, 58, 112, 115, 117, 124, 128, 361, 364, 423, 615, 634 SCHELLING, 51, 57, 63 SCHLEIERiMACHER, 51, 54, 422 SCHOOLMEN, theology of, 99 SCHIVENKFELD, 422 SCIENCE and Revelation, 246-248 SCIENCES, physical, 19 ''SCIENTIA media;' 99, 147 SCOTUS, Erigena, 51, 422 SCOTUS, John Dims, 99, 412 SCRIPTURES, Inspiration of, 65-81 Only infallible rule of faith and practice, 84 Complete, 84, 85 Perspicuous, 85, 86 Accessible, 86 Judge of Controversy, 86, 89-91 Do not derive authority from the Church, 90 Nor to be authoritatively inter- preted by the Church, 90 Eomish Doctrine of the Interpre- tation of, 92 SECOND ADVENT AND GEN- ERAL yCDGMENT, 566-576 New Testament usage of the words, 566 A literal Advent still future, 5G6, 567 Various interpretations of Matthew xxiv. and xxv. , 567 The Apostles did not teach that the coming would be immediate, 568 Millennium, Scriptural Doctrine of, 568, 569 The Premillennial theory stated and refuted, 569, 570 The interpretation of Revelation XX. 1-lU, 570, 571 The future Conversion and Resto- ration of the Jews, 571, 572 The final judgment, 573-576 The Judge and the subjects of judg- ment, 573 How the Saints will judge the world, 574 The Principles of the Judgment, 574 The final Conflagration of the world, 575 Authoritative Statements, 576 SEM/AR/ANS, 167, 197 SEMITE LA GIAA'ISAI 96, 98, 99, 334 Doctrine of Inabilitv, 338 Of Effectual Calling, 447 SEMLER, 57 SERVETiJS, 104 SHAFTESBURY, 48 SHEDD, Rev. J. H., 634 SHEDD, Dr. Wm. G. T., 116, 196, 198, 362, 364, 365, 423 SIN, Its nature, 315-321 Its tests, 315 Its definition, 315 "Want of conformity to law, 316, 317 Predicable of permanent states as well as of acts, 318, 319 Concupiscence sinful, 319 The Origin of sin, 317-322 Pelagian Doctrine of, 320 In what sense alwaj's voluntary, 320 SIN of Adam, 321-324 Its effect on himself, 323 Upon his posterity, 324 SIN, original, 97, 325-337 Doctrine of, defined, 325 It does not involve corruption of substance, 326 It is truly sin, 327 Not simply loss of original right- eousness, 327 It affects the entire man, 327, 328 In what sense "total " ? 328, 329 Doctrine proved, 329, 333 Sin against the Holy (Jhost, 333 Pelagian and Semipelagian Doc- ti-ine of, 333, 334 New Haven Doctrine of, 335 Authoritative Church Statements of, 336, 337 SIN, The IMTUTA TION of Adam's first, 348-366 The difficulty lies in the Facts, 348, 349 Self-evident principles to be re- membered, 349 Two qiiestions to be kept distinct, the How ? and the Why ? 350 Theories of the origination which ignore its Adamic origin, 350, 351 Different views as to the propaga- tion of sin, 351, 352 The Armiuian explanation of the justice of ante-natal forfeiture, 352 The New England view of same,'' 353 The Church view of same, 353 The general consensus of the Churches shown, 354-357 Imputation defined, 357, 358 Mediate Imputation, 358-360 The Church Doctrine proved, 360 Ground of the imputation, 361-366 The Augustinian view, 361-364 The Federal view, 362-366 INDEX. SM ALLEY, 423 SMITH, Dr. Henry B., 403 SMITLL Dr- Robertson, 58 SOCINUS, Faustus, 104, 174, 334, 414, 415 S0CINL4NS, 96, 103, 194, 271, 386 SOCINIANISM, 96, 106, 107, 202, 206, 334, 347 Doctrine of the Priesthood of Christ, 400 Of the Atonement, 414, 415, 422 Of Justifying Faith, 503, 504 Of Justification, 514 Of the Efficacy of Baptism, etc., 630 SOTEKIOLOGY, 23, 96, 106, 108, 110 SPENCER, Herbert, 47 SPINOZA, 51, 260, 270 STANLEY, Dean Edward, 58 STATISTICS, 19 STAUDLIN, 423 STEWART, Prof. B., 34 STORR, 423 STRAUSS, 47, 51, 58 STREITIVOLF, 423 STRONG, Justice Wm., 436 STUART, Dr. Moses, 581 SL'MNER, Ai-chbishop, 216 SUPRA LA PSA RIANS, 232, 233, 411 SIVEDENBORG, 564, 565 SYLLABUS, Papal, 432 SYMBOLLCS, 28 SYNERGISTS, 100 SYNERGISM, 448 SYNOD oiYioxi, 105, 417 Canons and Decrees of, 113, 126, 235, 346, 352, 356, 454, 546 SYNOD of Orange, 98 SYNOD of Valence, 98 SYSTEMATIC Theology, 22 TA YLOR, Isaac, 248, 555 TAYLOR, Dr. N. W., 160, 332, 457, 458, 459, 521 TELEOLOGLCAL Argument. (See (?oc/.) TENNEMANN, 47 TERTULLIAN, 94, 164, 569, 623 Til EO DICE, 243 THEODORE of Mopsuestia, 387 THEODOTUS, 103 THEOLOGY, What? 15 Three systems of, have always pre- vailed, 95, 9G How far possible? 16 Why desirable? 16 Upon what fundamental questions does it rest? 17 Its position in relation to other sciences, 17 THEOLOGY {continued. ) The main divisions in the proposed aiTangement stated, 17 Departments of human knowledge auxiliary to the studv of theol- ogy, 18, 19 THEOLOGY, Natural, 19, 53 Eevealed, 53 Exegetical, 20 Biblical. 22 Systematic, 22 Practical, 24 Historical, 26, 27 THEOLOGY, Sources of, 53, 54, etc. Reason not the ultimate source of, 58, 59 Relation of, to Philosophy, 63 THEOLOGY PROPER, \^\, 103 THOLUCK, Prof., 26 THOMASIUS, Dr. Gottfried, 388 THORNIVELL, Dr. James, 357 TILLEMONT, 100 TISCHENDORF, 62 TITCOMB, 61 T^A'^Z'/TYaV Romish doctrine stated, 82, 83, 92, and disproved, 83, 84 TRADUCIANISM, 351, 352 TRANS UBSTANTLA TION, Romish doctrine of, 635-639, 646-648 TRICHOTOMY, 299, 300 TRINITY, doctrine of, 164-199 Meaning of word, 164 Definition of terms, 164-167 The several propositions involved, 167, 168 The divinity and separate person- ahty of the Logos, 169-173 The divinity and personality of the Holy Ghost, 173-176 Doctrine directly taught in Script- ure, 176-178 The Eternal Generation of the Son, 178-188 The Eternal Procession of the Holy Ghost, 188-192 Heretical Opinions, 195-199 Doctrine essential to Christianity, 198, 199 TUBINGEN, 58 TULLOCH, 47, 58 TURRETIN, Francis, 127, 137, 145, 152, 164, 173, 182, 190, 258, 262, 268, 272, 289, 315, 356, 359, 360, 377, 402, 451, 460, 481, 497, 504, 515, 516, 527, 528, 592, 603, 632 TYLER, Prof., 48 TYNDAL, 50 TYPOLOGY, 21 TIVISSE, 349, 411 678 INDEX. ULRICT, 47 UNDERDONK, Bishop H. U., 457 ^7A7aV with Christ. (See C/iris?.) UNITARIAN Q,\mxc\^%, 104 UNITARIANS, 103, 174, 198 UNIVERSAL History, 18 UPDEGRAFF, case of, 435 URSINUS, 354, 380, 640 USSIIER, Archbishop James, 297, 417 UTILITARIAN TIIEOR Y OF MOR- ALS, 287 VALENSES, 424 VAN MILDERT, WiUiam, 48 VICTOR, St. Hugo, 587 VIRCHOW, 40 VIRTUE, 286 VIRTUOUS CHARACTER, 286, 287 The ultimate seat of moral respon- sibility, 293, 295 VITRINGA, 316 VOLTAIRE, 48 VON B RES, 640 VOSSIUS, G. J., 356 WAGE, 61 WALL, Dr. -William, 623 WALNUT STREET Church case, 439 WARDLA W, 61 WATSON, Kichard, 106, 303, 304, 377, 417, 418, 423, 538 WEEKS, Dr. W. B., 403 WEGSCHEIDER. 48, 57, 218 WESLEY, 106, 224, 303, 321, 532, 533 WESLEYANS, 106 WESSEL, Johu. 424 WESTCOTT, Rev. B. F., 61 WETSTEIN, 105 WHATELY, Ai-chbishop, 216, 227, 554, 583 WHEDON, Dr. D. D., 224, 293, 294, 302, 353 WHITE, Rev. Ed., 583 WIGGERS, Dr. G. F., 97, 334, 354, 529 WILLIAMS, 58 WISSOWATIUS, 104 WITHERSPOON, President, 356 WITSIUS, 314, 356, 377 WOLF, 57 WOLFENB UTTEL ERA G ME NTS, 57 WOOLSEY, President Theodore, 157, 158 WYCLIFFE, 424 YOUNG, Dr. John, 422 ZOROASTER, 47 ZW INGLE, 100, 639, 640 Z WING LI AN Doctrine of the Sacra- ments, 592, 595, 596 Of Baptism, its Efficacy, 626 Of Lord's Supper, its Efficacy, 643 v^ DATE DUE r ""^ ^ <%^ HIGHSMITH # -45220 Princeton Theological S em i nary -S peer Library 1 1012 0 016 7320