A new old creed. The confession of faith and the larger catechism

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UNITED STATES OF AMERICA.

A NEW-OLD CREED.

Table Of Contents

A. New-Old Creed. Page.

Introduction 5

The Apostles' Creed 12

Introduction

The aim herein is primarily and chiefly to prepare a hand-book of doctrine for those who are interested in the teachings of the Presbyterian Church; but incidentally it is desired also ( 1) to call attention to the fullness and value of the creed-material contained in the Confession of Faith and the Larger Catechism; (2) to advocate the combination of all this material in one full creed, rather than the formation of a new and shorter creed; (3) to commend the "Apostles' Creed " as the confessional creed for all churches, and as containing the order of thought which all creeds should follow; (4) to suggest a few amendments to our creed in order to bring out more clearly its evangelical character; and (5) to suggest the reconstruction of all creeds upon the basis of the "great commission" and the "Apostles' Creed " as a step toward unity and union.

Revision of the Confession of Faith of the Presbyterian Church has been asked for by 134 of the 213 Presbyteries. The General Assembly has, with providential unanimity, appointed an able com-, mittee to " consider the suggestions made by the Presbyteries," and report " such alterations and amendments to the Confession of Faith as in their judgment may be deemed desirable." The Assembly has also, in accordance with the desire of a large majority of the Presbyteries, instructed the committee not to propose " any alteration or amendment that will in any way impair the integrity of the Reformed or Calvinistic system of doctrine taught in the Confession of Faith." It is certain, therefore, that in the changes that will be made there will be no departure from the great doctrines that have so long proved a bond of union and a tower of strength to our beloved church. The spirit of brotherly love and unity is also manifestly present, and it is believed that orthodoxy and fraternity will no longer be jealous of each other, but in this great movement will join hand to hand and work out glorious results for Christ and the Church. The Presbyteries have presented a great number and variety of suggestions. Some desire a new creed as a

INTRODUCTION.

substitute for the old. Others desire a new creed, or a supplementary statement, to be used along- with the old. Many desire simply changes of expression, which, however, whether few or many, will so far forth make a new creed out of the old. The great question now is, what form of revision will preserve inviolate our scriptural and tried system of doctrine, and at the same time satisfy the desire for a new creed, and preserve and strengthen in all our churches the holy bond of fraternity ? The question leads us to a wider outlook. May we not have a revision that will express the common belief of all the Reformed churches and attract them into closer union ? Yea, more ; may not this movement be so directed as to bring about a better understanding, and open the way for mutual recognition and fellowship among all true followers of the Lord ? These questions cannot be answered by ignoring the work of the fathers. Revolution may destroy the monuments of the past. But all successful revision and reunion must be along historic lines.

OUR CONFESSION AND CATECHISM.

No creed has ever excelled the Confession of Faith and the Catechism, in fullness or in power, either in the doctrines of religion or in the practical duties of Christian life; and there never was a time when these strong doctrines and tried rules of life were more needed than in this age of looseness in doctrine and lawlessness of life. Some would substitute for the old a new and shorter creed, and some would write over the face of the old an explanatory or supplementary statement. But, as our church has always maintained a full and strong creed, the acceptance of a shorter creed would signify a contraction and weakening of the teachings of the Church, and an explanatory statement would, from the nature of the case, detract from the force of the original, and practically introduce a new creed. What we need is not so much a new creed, as a new study of the old; and not less creed, but more ability to use and enjoy what we have, especially in the direction of practical life. The Larger Catechism contains statements of Christian duty, which ought to be kept continually before the people. These rules of life now lie hidden between the Confession and the Shorter Catechism, and are seldom read, much less studied. A new creed or a supplementary statement would put them still further out of sight. This is no time for the Church to go backward. The enemy is neither so mighty, nor so completely overcome, that we should now give up the strongholds secured by our fathers. If we have found it needful to remodel some of our defenses and to rebuild some of our towers,

INTRODUCTION.

we should at least leave unbroken, and use so far as possible, the great stones which our fathers have hewn out for us; and we should not fail to go on and build upon these scriptural foundations an enlarged and beautiful Christian life.

THE UNIFICATION OP OUR CREEDS.

The symbols of our faith are too numerous and diverse. In unity as well as in union there is strength. It is both inconvenient and confusing for one who is learning our doctrine to have to turn from one system to another. The value of the Larger Catechism is practically lost by not being in closer union with the Confession of Faith. The latter has some rules of life along with its strong doctrines, and the former has some valuable statements of doctrine along with its excellent rules of life. The combination of these symbols will cover well nigh the whole ground of Christian teaching, and thus give the Church a complete and noble creed. It will be more evenly balanced than either alone, and will not be liable to the objections that are now urged against each. The statements of the Larger Catechism will make it teach not less of what we are to believe concerning God, but more of the duties which he requires of us. And these strong scriptural rules of life will give the creed a practical value, which is especially needed in this practical, but lawless age. The combination of the creeds that we have is, therefore, more to be desired than the construction of others. Unity in construction is conducive both to utility and to beauty. In the following pages an attempt is made to unite the Confession of Faith and Larger Catechism in one system. Where each presents a different phase of the truth from the other, both are used. When both speak of the same subject, one is chosen, or the statements are combined. In a few cases a new statement seems to be needed. But in all cases the aim is to bring out the whole truth as taught by the Church, with special attention to the duties of life, and to unite all in one full creed.

THE PLAN OF UNIFICATION.

The creed, commonly called the Apostles' Creed, is the oldest and the most generally accepted of all Christian creeds. It is a model which all churches in this age of revision should study. It is scriptural in substance, simple in language, and logical in its order of thought. No better plan for a creed can be found, and certainly none that is more likely to have general acceptance among Christians. The combining and arranging of our Confession and Cate-

A NEW -OLD CREED.

chism in this order of thought, will unify and simplify our different symbols, and give the Church a full, strong creed. It will not leave out or change any of our doctrines, but it will give the entire creed a confessional, rather than a scholastic form, and encourage didactic rather than dogmatic expression, and the irenic rather than the polemic spirit. It will make the creed not less Calvinistic, but more apostolic; and it will thereby bind the Church more closely to the ancient church and to the common Christian brotherhood. It will make the creed more, rather than less, orthodox and logical, and at the same time more evangelical and practical ; and thus while conserving the best thought of the past, it will be fully adapted to the pressing needs of the present.

In arranging our symbols according to this plan, the doctrines of God, and of Christ, and of the Holy Spirit, remain in their present •relation. The doctrines of repentance and faith come into closer relation to effectual calling, under the work of the Holy Spirit, which is their scriptural place, and is better than in the old plan. The Church comes in immediate connection with the work of the Holy Spirit, and properly after the application of the benefits of salvation to the individuals. The word of God, which, in a work on theology, is properly placed at the beginning as showing the source and the authority for all doctrine, comes properly, in a confession of faith, after the consideration of the Holy Spirit, by whom it is given, and in connection with the Church to whom it is given. The means of grace, including the word, the sacraments, and . prayer, come in with the Church and the communion of saints, and are in this arrangement more closely connected with the account of the Spirit's work than in the old plan. The law of God, as a rule of life, is suggested by and logically precedes the forgiveness of sins; and in this connection suggests also that while forgiveness in Christ releases us from the penalty of the law, it 'does not release us from the law, as a rule of life, but rather secures obedience by writing the law upon the heart, and thus also secures perseverance and assurance. The resurrection of the body and life everlasting are the appropriate conclusion of every creed.

AMENDMENTS.

The amendments suggested as desirable are not designed to. set aside, or even to modify, any of the doctrines of our creed, but simply to state more clearly at certain points what is believed to be the truth of Scripture and the actual belief and teaching of the Church. The writer has not in this followed his own

INTRODUCTION.

opinion merely, but has tried to follow the leading writers of the Church.

The statements of the Confession and Catechism concerning God are combined and arranged so as to bring out more clearly the love of God. The essential characteristics of his being are first stated ; then his personal characteristics, and lastly his personal relations to his creatures, ending with his love. The desire in this and in other amendments is to bring out not less of the holiness of God, but more of his goodness; not less of his justice, but more of his mercy; and not less of his sovereignty, but more of his love.

The chapter on the decrees of God is the point of greatest misunderstanding and controversy. The movement for revision began here. It is thought by some that the chapter contains a fatalistic coloring. This, if true, certainly calls for a cleansing that will remove all such blots. It is admitted that some of the leaders of the Westminster Assembly believed in supralapsarianism; and it is admitted that this chapter was written so as not to exclude their view. But it is equally true (see Prin. Cunningham, Ref.and Theol. of Ref., page 363, etc.) that the great majority of the assembly were sublapsarians, and that this view has been generally and is the teaching of the Church. The desire for revision means simply that the Confession should teach what the Church believes, and that the forms of expression which give a wrong impression should give place to a clearer statement of the actual teaching of the Church.

In accordance with this view, we bring into Section 1, of this chapter, a statement of the permissive decrees, which are always spoken of in explaining the decrees. God permits his creatures to follow their own will, and suffers them to do some things contrary to his will. But whatever he permits them to do in time, he from all eternity determined to permit, and therefore all things are included in his eternal purpose.

Sections 2 and 4 are inferences rather than revelations, and may therefore be omitted.

Section 3 should consider the race as fallen, and should show God's, love for the race in the gift of his Son, and also make election an expression of his special love and sovereign mercy.

Section 5, while excluding everything in man as meritorious or efficient causes of election, should not exclude prayer and such other acts as touch the divine compassion and love. The Church has always taught the efficacy of prayer. In leading sinners to Christ, we have always pointed to God's promises and urged them to pray for pardon and grace. But the Confession does not speak of prayer

A NEW -OLD CREED.

except as a Christian duty and as an act of worship. Surely it is time that the power of prayer should be more fully recognized in our statements of doctrine.

Section 7 should not have even the appearance of teaching that God has any pleasure in the punishment of the wicked; but should clearly teach that condemnation is always the holy and just consequence of sin. Pretention is objectionable, only because, in the way it is often stated, it represents God as taking no account whatever of the life and character of the individual. If we assume, as we ought, that God in his infinite justice and holiness has in all cases just and sufficient reasons for passing by those whom he leaves in their sins, then the doctrine presents an awful reality, and ought not to be omitted from the teachings of the Church.

Other amendments are given and marked in the text, as in vi., 3, 4 ; ix., 6 ; xii., 1, 2, 3 ; xx., 1, 2 ; xxi., 5 ; xxii., 2, 3 ; xxiii., 7, etc. The reasons for them cannot now be given, but it is thought that they express the actual teaching of the Church.

A STEP TOWARD UNITY.

All churches accept the Word of God with the " Great Commission," and all recognize the Apostles' Creed as a proper expression of their faith. But some churches have made further progress and cannot now set aside the special confession and testimony which, in the providence of God, they have been called upon to make. Neither can one denomination be expected to adopt the confession of another. But by going back along historic lines, all will come to the same point; and when all recognize the same truth and form their creeds after the same model, the points of agreement will appear much more numerous and important than the points of difference. It is proper for our church, with its full and strong creed, to take the lead in this movement ; and, therefore, it is respectfully suggested that both the Committee on Revision and the Committee on a Consensus Creed, with the creeds of all the Reformed churches, give this plan special attention. The reconstruction and amendments herein set forth are not assumed to be perfect, but they are believed to be in harmony with the requests of the Presbyteries, and the plan is commended as in the interests of orthodoxy and fraternity.

The Confession, as given herein, has no authority in the Church, and is published only for private use. But as the sections are, for the most part, taken from the authorized standards of the Church, and as the amendments proposed are believed to express the actual

INTRODUCTION.

teachings of the Church, it may be said, by way of introduction, that the Presbyterian Church, accepting from the Lord the commission which he gave unto the Church to go into all the world and make disciples of all the nations, and desiring to conform with his directions to teach them to do all things that he has commanded, receives and holds the written Word of God as the only infallible rule of doctrine and duty; and in conformity therewith, believes and teaches the general truths and rules of life contained in the following Creed, Confession, and Catechism.

In the references at the end of each section, the Roman numbers refer to the chapter and section of the Confession of Faith ; the Arabic numbers, to the Answers of the Larger Catechism. When two or more numbers are found together, the references are joined in one section. When amendments are made the letter a is added. The scriptural references are omitted, but can be found when desired in the authorized standards.

THE ANCIENT CREED, COMMONLY CALLED THE APOSTLES' CREED.

I believe in God, the Father Almighty, maker of heaven and earth ;

And m J esus Christ, his only Son, our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried ; he descended into hell : * the third day he arose again from the dead ; he ascended into heaven, and sitteth on the right hand of God the Father almighty; from thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost ;

The holy catholicf church ;

The communion of saints ;

The resurrection of the body ;

And the life everlasting.

Amen.

*That is, he continued in the state of the dead, and under the power of death, until the third day.

f" Catholic" means universal, and the " catholic church" means the whole body of believers, who love and obey the Lord Jesus Christ, though called by different names on earth.

The "Confession" and Testimony

OF

THE PRESBYTERIAN CHURCH.

GOD, THE FATHER ALMIGHTY.

I. GOD AND THE HOLY TRINITY.

1. There is but one living and true God, who is infinite, eternal, and unchangeable in his being, absolutely underived, and unconditioned, eternally self -existent, and everywhere present ; a perfectly pure spirit, without body or parts, invisible, incomprehensible, and perfectly free ; infinite, eternal, and unchangeable in his power, intelligence, wisdom, truth, justice, goodness, and holiness; the almighty Creator, Upholder, and Ruler of all the universe, the Author of all life; having from all eternity perfect knowledge of all his creatures and all their actions, knowing even the innermost thoughts and desires of every heart; ruling all creatures by his own most wise and just and holy laws, justly requiring perfect obedience from all, and holding all intelligent creatures to a perfectly strict account ; hating all sin, and never relaxing his infinite justice and holiness, but delighting in the forgiveness and restoration of the fallen when it can be done in accordance with justice and holiness; most merciful, long-suffering, and gracious; having pleasure in all goodness and virtue, and abundantly rewarding all that diligently seek him ; and being in all his nature and attributes supremely and eternally loving and lovable. ( II. : i., n.; 7, 8; a.)

GOD, THE FATHER ALMIGHTY.

2. In the unity of the Godhead there be three persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten, nor proceeding ; the Son is eternally begotten of the Father ; the Holy Ghost eternally proceeding from the Father and the Son. ( II. : in.)

3. [God being infinite and incomprehensible in his nature, it becomes us to receive with reverence and humility the revelation that he has been pleased to give of himself. The doctrine of the adorable Trinity — not of three Gods, but of one God in three subsistences, or persons — is to be received because the Scriptures speak of the Father and of the Son and of the Holy Ghost, as God, representing each as a distinct, though not separate, subsistence, or person, and ascribing unto each such names, attributes, works, and worship as are proper to God only, and at the same time clearly teaching that God is one.] (11, a.)

n. god's eternal decrees.

1. God from all eternity did in the most wise and holy counsel of his own will, [freely choose and unchangeably determine to do, and to permit or suffer to be done,] whatsoever comes to pass ; yet so as thereby neither is God the author or approver of sin, nor is violence offered to the will of the creature, nor is the liberty or contingency of second causes taken away, but rather established. (III. : i.; a.)

2. [God having determined to create angels and man, did, in his unsearchable wisdom, determine to suffer some angels and all men in the exercise of their own will, to fall into sin, but in his love for mankind, he determined to send the Son into the world for the salvation of all who should believe-in him ; and in the same eternal decree he did, out of pure love and mercy, elect from mankind all whom he was pleased for the praise of his glorious grace to foreordain unto eternal life.] ( III. : in.; a.)

3. [Election unto life is wholly from God's love and mercy, and for the praise of his sovereign grace, and not from any merit or ability in the individuals, nor from any efficiency in any rite or ceremony, nor because of a foresight of faith or other fruits of saving grace; but fervent prayer and such other acts as touch the divine compassion and love are not excluded by the Scriptures from the considerations which, through God's eternal foreknowledge, entered into the counsel of his will and led to his sovereign choice.] (III. : v.; a.)

4_. Election unto life is in all cases accompanied in the eternal purpose of God with the appointment of means sufficient unto the attainment thereof. Wherefore all whom God, in his foreknowledge god's eternal decree.

and sovereign grace, hath foreordained to be conformed unto the image of his Son, he doth effectually call unto faith in Christ by his Spirit working in due season, and also justify, adopt, sanctify, and by his mighty power keep them through faith unto salvation and glory. (III. : vi.; a.)

5. The rest of mankind who never truly seek after God, and all fallen angels, God, in his infallible foreknowledge and infinite wisdom, holiness, and justice, hath, in his eternal purpose, passed by and left them in the sins which they have chosen; and not because he delighteth in the punishment of the wicked, but for the praise of his glorious justice, and the majesty of his holy law, he hath ordained them unto the just penalty of their sins. (III.: vn.; a.)

6. The doctrine [of God's eternal decrees is not to be interpreted as in any way opposed to the free offer of salvation unto all men in the preaching of the gospel, nor as a hindrance to any who desire to come to Christ ; but rather as a divine encouragement to all to seek for, and to depend only upon God's love and mercy in Christ ; and as a sure ground of hope to those who by] attending to the will of God revealed in his word, and yielding obedience thereunto, may from the certainty of their effectual calling, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the gospel. ( III. : viii.; a.)

Note: The chapter in the Confession for which the above is proposed as a substitute, is as lollows:

III. OF god's ETERNAL, DECREE.

1. God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.

2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.

3. By the decree of God. for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death.

4. These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed; and their number is so certain and definite that it cannot be either increased or diminished.

5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.

GOD, THE FATHER ALMIGHTY.

6. As Goi hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore they who are elected, being fallen in Adam, are redeemed by Christ; are effectually called unto faith in Christ, by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

7. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.

8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in his word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

III. CREATION.

1. God executeth his decrees in the works of creation and providence; according to his infallible foreknowledge, and the free and immutable counsel of his own will. ( 14.)

2. It pleased God, the Father, Son, and Holy Ghost, for the manifestion of the glory of his eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, by the word of his power, [in successive periods of time] the world and all things therein, whether visible or invisible, and all very good. (IV.: r.; 15, a.)

3. After God 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 unto change. Beside this law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures. (IV.: ii.)

IV. PROVIDENCE.

1. God, the great Creator of all things, doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy. (V. : t.)

PROVIDENCE.

2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably and infallibly, yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently. But while God, in his ordinary providence, maketh use of means, yet he is free to work without, above, and against them, at his pleasure. (V. : n., in.; a.)

3. God, by his providence, [suffered] some of the angels, wilfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to his own glory, and established the rest in holiness and happiness, employing them all, at his pleasure, in the administrations of his power, mercy, and justice. (19, a.)

4. The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth, putting the creatures under his dominion, and ordaining marriage for his help ; affording him communion with himself, instituting the Sabbath, entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, of which the tree of life was a pledge; and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death. (20.)

5. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence, that it extendeth itself even to the first fall, and all other sins of angels and men, and that not by a bare [sufferance], but such as hath joined with it a most wise and powerful bounding, and otherwise * * * governing of them, in a manifold dispensation, to his own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who being most holy and righteous, neither is, nor can be, the author or approver of sin. ( V. : iv. ; a.)