The Doctrinal Position of the Presbyterian Church

RELIGIOUS FAITHS.

V.

THE DOCTRINAL POSITION OF THE PRESBY^ TERIAN CHURCH. »

BY REV. N. E. CLEMENSON, PASTOR OF THE PRESBY-

TERIAN CHURCH AT LOGAN, UTAH.

No one will criticise this paper because not all is said that might be said under our theme. It is possible to put a pint of water into a pint cup, but not more than that. So it is not possible to comprehensively represent the great Calvinistic system of doctrine in a brief paper. It is true that the distinguishing features of this theology can be stated in five leading points, as, particular election, definite re- demption, race apostasy and depravity, efficacious grace, and perseverance of the saints. When so stated, however, no one but a theologian understands it. But as this paper is not for the learned, but people of ordinary information, a for point of view must be secured other than that from which the scientific thinker looks. This lofty system of truth must be reduced to such a level, and be stated in such language, as to be intelligible to every reader. In order to this it will be convenient to look at it from three points of view. Of these the first will be the historic. Historically considered the Presbyterian system of doc- trine has passed through four definite stages of development. The first of these is 'the apostolic. The apostle Paul reduced it to definiteness and systematic coherence in his epistle to

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the Romans. Three hundred and fifty years later it was restated and elaborated by a man born in Numidia, 354 A. D. and died 430 A. D., who was bishop of Hippo, and now called "the most celebrated father of the Latin Church," Augustine by name. From his name our Pauline theology was called Augustinian- ism. It prevailed in the Western or Latin church until the

mediaeval darkness and corruption made semi-Pelagianism more acceptable to the Church of Rome. Thus from the Augustinian elaboration and defence of our New Test- ament theology, to the age of the fifteenth century Reforma- tion, eleven hundred years dragged their weary length, when in the din and danger of the Christian protest against the papal hierarchy, John Calvin, born at Noyan, France, 1509, and died at Geneva, Switzerland, 1564, uncovered our noble theology and cast it in a new mould in his "Institutes of the Christian Religion." From that date — 1536, when the Insti-

tutes were published —to the present time this body of divin-

ity has been called "Calvinism," a name that impartial his- tory will ever honor, a system of truth that will endure to the end of time. — A little more than a century after this July i, 1643 the — Westminister Assembly was convened by order of the Long Parliament. The purpose was to construct a creed that should set forth in clear and solid form the "system of doctrine" taught in the Bible, or, as Parliament stated it, 'as shall be most *

agreeable to the word of God." The result of the more than five years' work of this venerable body of divines was the little book now known as the "Constitution of the Presbyterian Church." The Confession of Faith and the two Catechisms of this book represent the doctrinal position of our church, the subject of this paper. Of this little book no student of either theology or scripture can afford to be ignorant. It is

among the greatest symbols of faith, if not the greatest in Christendom. We now pass to the second point, the position of the Presbyterian Church with reference to the Bible. It is im-

perative that this should be clearly understood before the

strictly doctrinal position is stated. The Presbyterian is a Bible Church. It devoutly believe

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the Bible. From Genesis to Revelation it accepts the Christ- ian scriptures as the word of God, the only infallible rule of faith and practice, wherein is revealed what man is to believe concerning God, and what duty God requires of man, the chart and compass of our apostate race, the power of God unto salvation from sin and endless death, through vicarious blood, to every one that believeth, a sufficient revelation of the character, plan, and Grace of God to meet and satisfy all human needs and bring all God's believers without spot to glory. (Confession of Faith i: 6. II. Tim. 3: 1617^. It ought here to be said that this church does not accept any other book, books, or documents claiming divinity as in- spired scripture. In its judgment the Bible stands alone, a peerless and unique Book, among the writings of humanity. This position is maintained, not because of any inabiliy in God to further reveal himself, should he desire to do so, but because it finds no adequate evidence that he has done so outside the

Bible, the documents claiming inspiration coming with in- sufficient credentials to evince their divinity and establish their inspiration. Because of this want of evidence this church rejects as apocryphal or spurious all books that challenge faith, and accept the Bible alone as the "lamp to our feet and light to our path." If any other book could evince the "heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof," the Presby- terian Church would show no reluctance in accepting it, but possibly would be among the first on the field to hail its ad- vent and extend to it the hand of fellowship. All that is asked of either man or book that claims divinity or inspira- tion is credentials, unmistakable evidence of genuineness clear proof that Deity has actually broken the silence of eighteen centuries and spoken directly to man. Let this but be established by indubitable evidence and the difficulty will disappear. We do not question God's ability. The trouble consists in accepting certain documents which under the

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white light of truth evince, alas, too many of the marks of in- firm and fallible man; which bear indubitable testimony to an earthly origin and purpose; which under the glare of impartial history pale and fade; which, like the tramp, ask that you believe their story, and become impatient when you fail to do so. Dogmatic and vehement assertion is cheap and proves nothing. Demonstration is eloquent. Passing now to the strictly doctrinal position, it may with the greatest truth be afHrmed that this denomination is particularly distinguished by its tenacious adherence to a closely constructed and logical system of doctrine. It is rigidly loyal to the "form of sound words." It believes, loves and rests in the deep and solemn truths of revelation. It will brave and breast any storm in defense of God's truth. Fundamental to any theology must be its doctrine of God. Everything is dependent on this. Everything is modi- fied by it. This is so because the conception of God is both central and regulative. It gives tone and direction to the whole structure. If God is thought of as infinite, eternal, unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth, a most pure spirit, self-moved, self- existent, and independent, the unique, sovereign and necessary Being, then all the ideas that flow from this high conception will enter and ramify through the whole theology. If, on

the other hand, he is thought of as in any sense limited, with finite bounding, evolved from a lower to a higher state of being and character, with passions, tendency, and disposi- tion that become or may become carnal, one among many, though the first one of them all, a natural progenitor instead of creator, subject to fall and sin, then the various features of such a theology will be modified and characterized by this conception. Given a certain bone Cuvier could determine the nature of the animal from which it came. So here. Given a certain conception of God and the theological struc- ture becomes evident —Christian or pagan. Without attempting the discussion of all the important features of our theology we will seize and illustrate five of special interest and importance. First among these is the

idea of God. Like the sun, he is the centre from which everything radiates, the source of the whole system. Three things must here engage attention. Of these the unity of God is first. God is one. Unity characterizes the divine essence. "Are there more gods than one?" "There is but one only, the living and true God." (Shorter Catechism). On this we stand. Here we are at home. Our defense is the Bible. That clear, strong, and emphatic current, that runs through the sacred volume, making it a beautiful and consistent whole, binding every book from Genesis to Revelations into its place, and distinguishing the Hebrew and Christian churches from their polytheistic neighbors, is monotheism. This doctrine is thus illustrated. Through the lips of Israel's greatest prophet God speaks thus of himself: "I am the Lord; that is my name; and my glory will I not give to an- other." (Is. XLII: 8). "I, even I, am the Lord; and be- side me there is no Savior." (Is. XLIII: ii). "Is there a God beside me? Yea, there is no God; I know not any." (Is. XLIV: 8). "Look unto me, and be ye saved, all the ends of the earth; for I am God and there is none else." (Is. XLV: 22). He who spake as never man spake is thus on record: "This is life eternal, that they might know thee, the only veritable God." (John XVII: 3). The Apostle Paul is equally emphatic: "We know that an idol is nothing in the world; and that there is none other God but one." (I. Cor. VIII: 4). "Now unto th§ king eternal, immortal, invisible, the only (R. V.) God, be honor and glory for ever and ever. Amen." (I. Tim. I: 17). These passages, clear, strong, definite, and emphatic as they are, are susceptible of but one construction, the inter- pretation placed upon them by thoughtful men of every age, namely, that there is one God, and only one, in the universe. Further, there is not a text in the Bible that is not in strict and complete harmony with this solemn and sacred monothe- istic fact. Many instances occur where the self-existent and eternal God is brought into contrast and competition with heathen divinities, as in the passage quoted from I. Cor. (VIII: 4-7). But these rival deities are without exception branded as idols, the creatures of man's imagination and the work of

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his hand, and all are most solemnly and emphatically warned against their worship. Apart from the teaching of scripture, monotheism finds a strong friend in the nature of things. In the nature of the case there can be but one divine essence or being. A single line of illustration must sufhce. It is derived from some of the natural attributes of the Deity. God is infinite. There can be but one such being. He is almighty. There can be but one such being. He is supreme. There can be but one such being. He is omnipresent. There can be but one such being. To suppose two beings possessed of infinity, omni- potence, supremacy, and ubiquity to exist in one and the same universe, is a contradiction so immense, an absurdity so glaring, that even intelligent heathens reject it, and assert that they do not bow down to wood and stone, but through these images they worship the infinite Spirit. While poly- theistic in appearance they profess to worship and honor the one great being who by his presence fills immensity. (See Ps. CXXXIX: I-I2). The second idea with reference to the being of God is his spirituality.The Bible defines God in four ways: "God is light." (I. John I: 5). "God is love." (I. John IV: 16). "God is a consuming fire." (Heb. XII: 29). "God is spi- rit." (John IV: 24). On the other hand, it makes a speci- fic denial as to his having a manhood. "God is not a man." (Num. XXIII: 19. I. Sam. XV: 29). "Spirit has not» flesh and bones." (Luke XXIV: 39). God is incorporeal "a — most pure spirit." If he were material he would be limited in both being and activity. But limitation is a mark of the finitey an attribute of the creature, and cannot be predicated of the infinite. There are at least three classes of finite spirits represented in the scriptures, beside the divine Spirit, as hu- man, demon, angel. But these are all finite, in contrast with the infinite. God belongs to neither of these orders. He is alone, peerless — the universe, the unique being. To the high- est angel he is as far superior in point of essence and great- ness as is space in contrast with the room occupied by this house. Space is infinite. But the space occupied by this building is finite, limited, and but a point in contrast with

the great whole. So is God removed in point of essential being from the highest and noblest spirit in the universe. Moreover, we are forbidden to place him in the same class with either man or angel. "Thou shalt not make unto thee any graven image, or any likeness of any thing that is in — heaven above" angel, etc. — "or that is in the earth beneath," — man, beast, etc. "or— that is in the water under the earth." (Ex. XX: 4). Paul censures the heathen because they "changed the glory of the incorruptible God into an image made like to corruptible man." (Rom. I: 23). We may make no image to represent God. We must not conceive of him as being like, in form, any thing in either heaven or earth. When we do so we fall down to the creature of our own ignorance, the image of our imagination, and so become idolatrous. The doctrine of the spirituality of God does not argue that he is a non-entity. On the contrary he is the most real being in the universe, because he is the absolute and neces- sary being, upon whom all else depends. As well contend that the spirit of man is or becomes a non-entity, when the dissolution comes, and the body returns to dust as it was. Personality and existence do not depend upon form. There isan ego that resides in and presides over the spiritual nature, when the house of clay has crumbled into its native dust. And that ego endures in free self-activity, and is not less real,nor less self-conscious, than when the robe of flesh covered it. But if the finite creature man is thus personal and self-conscious, though his body moulders to dust, shall the infinite Spirit be less so? Is the Creator less than the creature? God is the infinite being, whose nature, essence, or substance is most pure spirit, simple, indivisible, immut- able, infinitely removed and exalted in point of excellence above the highest archangel, not by evolution, but by fixed character. The third position to be noticed under the Christian idea of God is that of tri-personality. God subsists in mysterious and eternal trinity, as Father, Son and Holy Spirit, three persons in the one self-existent essence. "In the unity of the Godhead there be three persons of one substance,

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power and eternity; God the Father; God the Son; God the Holy Ghost. The Father is of none, neither begotten nor pro- ceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son" (C. F. ) "There are three persons in the Godhead; the Father, the Son and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory" (S. C). From the doctrine of God we pass to that of Crea- tion. The universe came from God. It originated in his eternal decree, and came into existence by his almighty power. "The decrees of God are his eternal purpose, ac- cording to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass" (S. C): "In whom also we have obtained an inheritence, being pre- destinated according to the purpose of him who worketh all things after the counsel of his own will" (Eph. I: ii.). The universe rose into being by a fiat issuing from the will of the Creator. He spake and it was done. He commanded and it stood fast. Creation is not construction, moulding, fash- ionifig, out of existing or pre-existing material, or primary elements that are eternal. It is origination —giving being to what before was a non-entity. "In the beginning God created" — originated — "the heavens and the earth" (Gen. I: i.). The Standard Dictionary defines in this way: "Create: To cause to be or to come into existence; especially, to produce out of nothing." "Creation: The act of creating; producing out of nothing; especially, the act of God in bringing the world or universe into existence." "It pleased God the Father, Son and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create or make out of nothing the world, and all things therein, whether visible or unvisible" (C. F.). Of this immediate and absolute creation man was a part. He is not self-existent. He did not make himself. He came from God— who is the author of his being. "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became

a living soul" (Gen. II: 7.). "After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness and true holiness, after his own image, having the law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change" (C. F. ). According to these statements man was created with a rational mind and a holy will. "God hath made man upright" (Eccl. VII: 29). This is more than innocence. It is inno- — cence plus holiness an active and righteous state of moral being. In this state man was not immutable. "He was sub- ject to change" and under a "possibility of transgression." His glory and peril were in this free and mutable will. To rightly use it was to fulfill the end of his creation. To abuse it by the choice of self as the ultimate end was to commit moral suicide. More, the destiny of a race was involved in the self-determination of the first man's will, when the hour of decision came. The choice was made, and the race was plunged into sin and guilt, since, "by one man sin entered into the world, and death by sin; and so death passed upon all men for that all have sinned" (Rom. V: 12).

This termination of man's holiness and happiness in sin and misery is clear proof that he was both mutable and finite. Deity could never thus fall. Fixed character and immutable will make this impossible. Had Adam been God he would have resisted and refused the Satanic solicitation, and persevered in right aud duty, as did Christ. One differ- ence between the finite and the infinite is this: The finite is subject to change, fall and sin, while the infinite is not. God cannot sin because (i) he cannot be deceived; (2) he has an infinite abhorrence of sin; (3) he is absolutely holy; (4) he is unchangeable. The fall was inward before it was outward. There was decline from God before there was gratification in sin. The inclination yielded to the temptation before the hand reached for the fruit. The fall was a wreck. It affected the whole being. Every power was injured. Helplessness overwhelmed the

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sinner. The will that could wreck both character and fortune retained no power by which to retrieve its former holiness, unmake present misery, remake original happiness, or avert righteous punishment. The once free and happy spirit was now "indisposed, disabled, and made opposite" to all spiritual good— an alien, outlaw, "child of wrath," slave of sin. "Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created by sinning against God." "All mankind, descending from Adam by ordinary generation, sinned in him and fell with him in his first transgression." "All mankind, by their fall, lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever" (S. C). From this dark abyss, this awful catastrophe, the eye turns heavenward to learn if man's doom is as indelibly written there as in his own constitution. There are two an- swers. Sin is insult to the divine majesty, outrage of his rights and affront to his holiness. It must not go unpun- ished. But this dismal yet righteous decision is relieved by one solemn and sacred fact. God will himself undertake for man. He will himself become both Victim and Redeemer. This was foreshadowed by all Old Testament theophanies. "7%<r mercy of God consists in substituting himself incarnate for hts creature for purposes of atonement^ Incarnation in order to atonement and salvation is a necessity. Law, sin, death, stand closely related here. Law is the standard of duty. Sin is its violation. Death is its penalty. "The soul that sinneth it shall die." Where sin — i. e. lawlessness — appears, death is inevitable. But God cannot die. He is both immut- able and imperishable. Hence if he is to undertake for man as a substitute he must assume a nature that can die. He must become bone of our bone and flesh of our flesh. "The word became flesh and dwelt among us." (John I: 14). The second person of the Trinity took to himself a true body and a rational soul. (See Phil. II: 6-8. Heb. II: 14-16). "The only redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was,

and continueth to be, God and man, in two distinct natures and one person, forever." (S. C.) As incarnation was thus a necessity in order to death on the part of the Redeemer, so death was necessary in order to vicarious atonement, and atonement in order to redemp- tion. "Without shedding of blood is no remission," (Heb. IX: 22). The reason is not far to seek. Deity has an ethical nature, the chief attribute of which is holiness. Nothing is at once so central and ultimate as the holiness of God. It is a consuming fire to sin. It is the vital breath

of justice. It provides love with its ballast, and makes recti- tude a necessity to the divine being. Like God, man has a moral nature, which is also his chief glory, a remnant of his original state. It is this that makes recovery from sin possible, and atonement a neces- sity. As it is not optional with God to pardon sin at plea- sure, so it is not possible for man to accept forgiveness unless suitable provision is made to satisfy law and justice. He who was created in the image of God's holiness cannot cordially and gladly accept pardon if it is granted at the expense of moral law. The carnal mind, self-centered as it is, will do so, and do anything else to escape the holy penalty due for sin. Conscience will not. The "voice of God in the soul" will forever refuse any kind of aid that is not strictly right. It is committed to right, duty and holiness, and will neither evade the issue nor compromise with sin. It will hold the soul to an honest account, and will never permit the self-centered rebel to rest until everything is set right, and justice is satis- fied to the last farthing. Until this is done, "there is no peace, saith my God to the wicked." The scope of the atonement is represented under three phases: (i) Being of infinite value it is sufficient for all, removing every legal obstacle from man's path. (2) Eeing a divine-human sacrifice it is adapted to meet the needs of all, suitable for every sinner, (3) It is free and universal in its offer, without money and without price (Is. LV: i. Rev* XXII: 17). The atonement is —not national, as thought individual the Jewish Church. Each person must for himself become

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a participant by submitting to Christ as his Lord and Savior. Nothing can take the place of personal choice. He who does not choose refuses. There is no middle ground. "He that is not forme is against me. He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of God abideth on him" (John HI: 36). Objective redemption is not sufficient. It is not enough for me to know that God has a plan by which men have been and may be saved, A personal experience is neces- sary. Each sinner must be made a subject of regeneration. The reason lies in the double fact that man is a simmer and a "child of wrath." This experience is of first importance. "Marvel not that I said unto thee, Ye must be born again." The application of redemption is by the Holy Spirit. He takes away the stony heart and gives a heart of flesh. His first work is to awaken — to make man aware of his sin. "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance." This passes into conviction, effort to escape punishment, anger at God's law, a sense of helplessness, submission to Christ. As an experience the sin- ner is conscious of all this. Of the presence of the divine Agent who urges and enables him to take these steps he is not conscious. The Spirit does his work below consciousness. On the divine side this work is called regeneration. On the human side it is called submission. Strictly, regeneration is wholly of God the Holy Spirit, yet so that man's moral agency is not disturbed. This new life, granted to a person "dead in trespasses and sins," by the "washing of regeneration and renewing of the Holy Spirit," at once becomes evident. It cannot be hid.

It "Cometh to the light." Its tendency is Godward. He who lived to self as an ultimate end, now lives to God. God's character, rights and law are now luminous with moral beauty and excellence, while redemption through the blood of the Cross fills the universe with a mellow and matchless glory. He who was blind now sees, and his soul is ravished by the sight, while his heart swells and vibrates with holy joy and supreme devotion to this glorious Being. But why is all this

SO new? Why did he not see it before? The change is not in God. The eye sweeps inward and backward. The old self-pleasing life emerges from memory and stands out clearly before the mind, in all its hideousness and godlessness. "Is that mitie? Have I so treated him whom my soul loveth?" It seems impossible. — Yet it is true a terrible, an awful fact. The fountains are broken up. Repentance that needs not be repented of convulses and overwhelms this child of^GRACE, as his sin against God is appreciated. "Against thee, thee su- premely have I sinned, and done this evil in thy sight; that thou mightest be justified when thou speakest, and be clear when thou judgest" (Ps. LI: 4). A fresh view now appears. The eye of faith is opened. He who spared not his own Son, but delivered him up for us all, will with him freely give us all things. He is at once just and yet the justifier of him that believeth in Jesus. The holiness of his character and the rectitude of his government both blaze from Calvary, while the sinner's Substitute yields up his vicarious life. It will be noticed that such faith is not a blind leap for safety. It is a calm and intelligent commit-

ment of the soul to its redeeming God, in utmost confidence that what he does is right and best. This life cannot be hid. It cannot be unfruitful. The tree of Grace yields fruit to God. There must be an outward response to the divine life that works within. The Christian is created in Christ Jesus unto good works. Notice, the fruit is due to the life within and not the life to the fruit. The Christian lives right because he is right, and not vice versa. Once regenerate the Holy Spirit dwells in the Christian, teach- ing and leading him into all truth (I. Cor. HI: 16-17. Jj^o- XVI: 13). Summarizing these "principles" this result appears: (i) — Baptism by the Holy Spirit creating a regenerate life. (2) 'SiM^^x^vsxQ.Xov^X.oQiOdi for what he is in himself. (3) Repent- ance that is deep and genuine for sin. (4) Faith in Jesus Christ as man's Substitute and Savior. (5) A holy life. (6) Public confession of faith. (7) Water baptism as sign and sea^ of the Spirit's gracious work changing the heart.

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Only a word about the "last things*' is possible. Three things will suffice, (i) A general resurrection. (2) A general judgment. (3) The separation of the regener- ate from the non-regenerate. The non-regenerate "shall go away into everlasting punishment; but the righteous into life eternal" (Matt. XXV: 46). The terms "everlasting" as ap- plied to the wicked, and "eternal" as applied to the righteous, are co- extensive, X.^z.c\\xig that the punishment of the wicked is as enduring as the blessedness of the righteous endless. People who have a theory to support, struggle hard to escape this. The effort is vain. If man remains impenitant he must reap the reward of sin. "The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.'*

(Rom. VI: 23).

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