GIFT OF 
 
 u). 
 
OUTLINB 
 
 FUNDAMENTAL DOCTRINES 
 
 THE BIBLE 
 
 BY DAVID ALLEN REED 
 
 V 
 
 INSTRUCTOR IN THE SCHOOL FOR CHRISTIAN WORKERS, 
 SPRING* IF.LP, MASS. 
 
 FLEMING H. REVELL COMPANY 
 
 NEW YORK : I CHICAGO : : TORONTO 
 Publishers of Evangelical Literature 
 
Entered according to Act of Congress in the year 1893, by 
 Fleming H. Revell Company, in the office of the 
 Librarian of Congress at Washington, D. C. 
 
DEDICATION. 
 
 To 
 
 the ever in- 
 creasing band of 
 young men and women 
 engaged in the Master's serv- 
 ice, this little book is dedicated, with 
 the earnest prayer that it may help them 
 to a clearer, more comprehensive, 
 and working knowledge of the 
 great saving and edify- 
 ing truths of the 
 Holy Script- 
 ures. 
 
 37153G 
 
PREFACE. 
 
 As an instructor of laymen in an interdenomi- 
 national school for the past seven years, I have 
 striven to teach the fundamental doctrines of the 
 Bible received by all evangelical denominations. 
 
 Since this outline seemed to meet the need of 
 my students, I have been asked to have it pub- 
 lished that it might be used by the various Work- 
 ers' Training Classes, and Bible students gener- 
 ally, who desire a more thorough knowledge of 
 these fundamental doctrines, but who cannot take 
 the time necessary to read the larger works on 
 theology. 
 
 No pretensions are made to originality in the 
 subject matter, but a free use has been made of 
 works studied during the preparation of the out- 
 line, and I acknowledge especially the helpfulness 
 of " Christian Theology for the People," by Wil- 
 lis Lord, D. D.; "Introduction to Christian 
 Theology," by Prof. Henry B. Smith, D. D.; 
 "Handbook of Christian Theology," by Rev. 
 Benjamin Field; and "Outlines of Theology," 
 
 [5] 
 
6 : '"'', Preface. 
 
 by Archibald Alexander Hodge, D. D., from 
 which works the part on Redemption was largely 
 taken. 
 
 I wish also to acknowledge the very valuable 
 assistance of Rev. E. H. Knight in editing the 
 book. 
 
 If some earnest student of the Word, some 
 humble disciple of our Lord, is strengthened Spir- 
 itually, is better fitted for his life work in saving 
 and edifying souls, I shall be more than repaid 
 for my labor. DAVID ALLEN REED. 
 
 School for Christian Workers, 
 
 Springfield, Mass. 
 
 September, 1893. 
 
OUTLINE. 
 
 PART I. 
 
 CONCERNING 
 
 GOD. 
 
 PART II. 
 CONCERNING 
 
 MAN. 
 
 PART III. 
 
 CONCERNING 
 
 SIN. 
 
 A. His BEING. 
 
 B. His WORKS. 
 
 j 7. Attributes. 
 \ II. The Trinity. 
 
 I. Creation. 
 II. Providence. 
 III. Angels. 
 
 I. Created. 
 77. Common origin. 
 
 III. Compound being. 
 
 IV. Offspring of God. 
 V. In God's image. 
 
 VI. Under law. 
 
 \ 
 
 7. Its nature. 
 II. Its extent and penalty. 
 
 A. INTRODUCTORY AND GENERAL STATEMENTS. 
 
 B. THE PER- 
 
 SON 
 
 REDEEM 
 
 PER- i I. Truly God. 
 OF THE < 77. Truly man. 
 EEMER. ( 777. Truly God an> 
 
 ( I. Prophet. 
 \-\ II. Priest. 
 s 777. King. 
 
 d man. 
 
 C. THE WORK 
 
 OF THE RE 
 
 DEEMER AS 
 
 D. THE WORK OF THE HOLY SPIRIT IN REDEMPTION. 
 
 
 E. THE WORK 
 
 7. The union between Christ and 
 
 PART IV. 
 CONCERNING 
 
 OF RE- 
 DEMPTION 
 
 the believer. 
 
 REDEMPTION. 
 
 VIEWED 
 
 
 
 IN ITS RE- 
 
 fx. Repentance. 
 
 
 LATIONS 
 
 2. Faith. 
 
 
 TO THE 
 
 77. Relateddoc-} 3. Regeneration. 
 
 
 BELIEVER. 
 
 trines. \ 4. Justification. 
 
 
 1 5. Adoption. 
 
 
 [6. Sanctification. 
 
 
 F. THE UNION BETWEEN BELIEVERS : THE CHURCH 
 
 
 AND ITS INSTITUTIONS. 
 
 
 
 7. Death and the state of the 
 
 
 
 soul after death. 
 
 
 G.ESCHATOLOGY. 
 
 77. The resurrection. 
 777. The second advent and the 
 
 
 general judgment. 
 IV. Heaven and hell. 
 
 [7] 
 
, U 
 
 JU. 
 
 Jti. 
 
 \ 
 
PART I. 
 
 CONCERNING GOD. 
 
 A. His BEING. 
 /. Attributes. 
 
 1. Self-existence. God has life in Himself, un- 
 
 derived and inexhaustible. Gen. i : i, "In 
 the beginning God. " Ex. 3:14, "I AM, " 
 Ps. 36 : 9 Isa. 41 : 4 John 5 : 26 
 Acte 17 : 24, 25 Rom, n : 35, 36. 
 
 2. Spirituality. God is a Spirit. Gen. 1:2- 
 
 Deut. 4:15-19 (R. V.) Ps. 139:7- 
 Isa. 60 : i Eze. 37:14; 39:29 Joel 
 2 : 28, 29 John 4 ^24 Acts 17 : 28; with 
 Heb. 12 : 9 Rom. 8 : 9, 15, 16 I Cor. 
 2_.:..il II Cor. 3 : 17. 
 
 3. Unity. God is the 0/y God. Ex. 20:3 
 
 Deut. 4: 35, 39; 6: 4 I Sam. 2 : 2 II 
 Sam. 7 : 22 I Kings 8 : 60 II Kings 19: 
 15 Neh. 9 : 6 Ps. 86 : 10 Isa. 44: 6-8 ; 
 45 : 22 Jer. 10 : 10 Joel 2 : 27 (R. V.) 
 Zech. 14: 9 Mark 12 : 29 John iJN_3 
 Rom. i : 21-23 I Cor. 8 : 4-6 Gal. 3 : 
 20 Eph. 4 : 6 I Tim. 2 : 5. 
 
 4. Eternity. God is unlimited by time. Gen. 
 
 21:33 Ex. 15:18 Deut. 32 : 40 I 
 
 " 
 
10 Outline of Fundamental Doctrines. 
 
 Chron. 16 : 36 (R. V.) Neh. 9 : 5 (R. V.) 
 Ps- 9 ' I ~4 I sa - 44 : 6 ; 48 : 12 ; 57 : 
 15 Jerr 10 : 10 Lam. 5 : 19 Dan. 4 : 3, 
 34 Micah 4 : 7 Hab. i : 12 Rom, i : 
 20; 1 6 : 26 IJTim. 1:17 Heb. i ; 10-12 
 II Peter 3 : 8 Rev. 4 : 8-ioT" 
 
 5. Immutability. God changes not his nat- 
 
 ure, or in His purposes. Ex. 3:15 
 Num._ 23 : ip I Sam. 15 : 29 Ps. 33 : 
 ii Prov. 19 : 21 Eccl. 3 : 14 Isa. 14 : 
 24 Eze. 24: 14 Mai. 3: 6 Rom. 
 ii : 29 Heb.j5^jjk_jj5 James i : 17. 
 
 6. Omnipresence. God is unlimited by space. 
 
 Gen. 28 : 15, 16 Deut. 4 : 39 Joshua 2 ; 
 ii I Kings 8:27 Ps. 139 ; 7-10 . 
 Prov. 15 : 3, ii Isa. 66 : i Jer. 23 : 23, 
 24 Amos 9:2-4, 6 Acts 7:48, 49; 
 
 17 : 27, 28 (Immanence) Eph. i : 23. 
 
 7. Omniscience. God is cognizant of all 
 
 things. Gen. 18 : 18, 19 ; 25 : 23 Ex. 3 : 
 19 Deut. 31 : 21 I Sam. 2:3 I Kings 
 8:39 H Kings 8 : 10, 13 I Chron. 
 28 : Q, Ps. 94:9,11; 139:1-16; 147: 
 4,5 Prov. 15 : 3, n Isa. 29:15,16; 
 40 ; 28 Jer. i : 4, 5 ; 16 : 17 Eze. n : 
 
 5 Dan. 2 : 22, 28 Hosea 7 : 2 Amos 
 4 : 13 Nahum 1:7 Zech. 4:10 Matt. 
 
 6 :4, 6, 8, 18 Luke 16 : 15 Acts 15 : 8, 
 
 18 Rom. 8:27,29 I Cor. 3:20 II 
 Tim. 2:19 Heb. 4 : 13 I Peter 1:2 
 I John 3 : 20. 
 

 
UoM) 
 
 q 
 
Outline of Fundamental Doctrines. 11 
 
 8. Wisdom. God realizes the best designs by 
 
 the best possible means. Ps. 104:24 
 Prov. 3:19 Isa. 28:29 (R. V.) Jer. 
 
 10 : 12 Dan. 2 : 20, 21 Rom. n : 33 ^~ 
 I Cor. i : 24, 25, 30 ; 2 : 6, 7 EghTj : 
 Col. 2 : 2, 3. (See R. V., margin.) 
 
 9. Omnipotence. In the truest sense nothing 
 
 is impossible to God. Gen. i : i ; 17 ; i_; 
 18:14 Ex. 15:7 Deut. 3:24; 32: 
 39 I Sam. 14:6 I Chron. 16:25 
 
 11 Chron. 20 : 6 Job 40:2, 9; 42:2 
 (Read together.) Ps. 33 : 9 ; 135 : 6, seq. 
 Isa. 40 : 12-15 J er - 3 2:I 7 Eze. 10 : 
 5 Dan. 3 : 17; 4: 35 Amos 4 : 13 ; 5 : 
 8 Zech. 12:1 Matt. 19:26 Mark 
 10 : 27 Luke 1:37; 18:27 Rom. i: 
 
 20 Eph. 1:19; 3:20 CoL^ i : 16^ 17 
 
 Rev. 15 : 3 ; 19 : 6. 
 
 10. Holiness. God is absolute moral purity. 
 
 He can neither sin nor tolerate sin. Ex. 
 15 : 1 1_- Lev. 1 1 : 44, 45 ; 20:26 Deut. 
 32 :4 Joshua 24 : 19 I Sam. 2:2 II 
 Sam. 22 : 31 Ezra 9:15 Ps. 5:4; 
 111:9; 145: 17 Isa. 6:3; 43^14, 15 
 Jer, 23:9 Eze. 33 : \j Dan. 9:7, 
 14 Hab. 1:13 Zech. 8 : 8 Mai. 2: 
 17 Matt. 5:48 Luke 1:49 John 
 17:11 James i : 13 I Peter i : 15, 16 
 I John 1:5; 3:3 Rev. 4:8; ig^j, 4. 
 
 11. Justice. God demands righteousness of his 
 
 creatures and deals righteously toward 
 
12 Outline of Fundamental Doctrines. 
 
 them. Gen. 18:23-32 Ex. 20:5, 6 
 Deut. 7:9, 10 ; 10 : 17, 18 ; 24 : 16 
 II Chron. 19:7 Neh. 9:33 Ps. 9 : 8. 
 16 ; 89 : 14 Prov. 24 : 12 Isa. 9 : 7 ; 45 : 
 21 Jer. 17 : 10 ; 32 : 19 Lam. i : 18 
 Eze. 18*; 33:18-20 Dan. 9:7, 14 
 Nahum 1:3 Zeph. 3 : 5 Luke 12 : 47, 
 48 Acts ip : 34, 35 ; 17:31 Rom. "&: 
 2, 5-1 1 ; 3^26 Gal. 2:6; 6:7, 8- 
 Eph. 6 : 8, 9 Col. 3:25 Heb. 6 : 10 
 I Peter i : 17 II Peter 2:9 I John 
 i : 9 Jude 14, 15 Rev. 16 :fi. 
 12. Goodness. "Goodness, in the Scriptural 
 sense of the term, includes benevolence, 
 love, mercy, and grace." Hodge. Gen. 
 19:16 gx. 34 ;j, 7 Num. 14:18 
 Deut. 4'3 I > 7 : 7> 8 Judges 2:18- 
 I Kings 8 : 23 II Kings 13 : 23 I 
 Chron. 16:34 II Chron. 30:9 Neh. 
 9: 17, 31 Ps. 23 \ 25 : 8-10 ; 86 : 5, 15 
 Prov. 22 : 23 Isa. 63 : 9 Jer. 3 : 12 ; 
 31:3 Lam. 3:22, 23 Eze., 33 : n- 
 Dan. 9 : 9 Hosea 11:1-4, 8, 9 Joel 
 2:13 Jonah 4:2, 10, 1 1 Micah 7 : 
 18-20 Nahum 1:7 Zeph. 3:17 
 Zech. 9:17 Mai. 1:2 Matt. 5:45; 
 19:17 Luke i : 50 ; 6:36 John 3 : 16 
 
 Acts 14 : 17 Rom. 2:4^5:8; 8 : 38, 
 39 II Cor. 1:3; 13:11 Eph. 2 : 4, 7 
 
 II Thess. 2 : 16 Titus 2:11; 3:4, 5 
 
 James 5:11 I Peter i 13 II Peter 
 3:9 ! John 3:1; 4 : 7-10, 16, 
 
/IN 
 
 
 -, 
 Mk J Al/vJUk-M 
 
 JtjS^. AJL 
 
 A^^SL4^J^ at /3oL 
 
 CLMMAA^A^ 54 
 
 j^^ 
 
 4. 
 
 04. 
 
 2! 
 
Outline of Fundamental Doctrines. 1 3 
 
 13. Faithfulness. God is absolutely trust- 
 worthy. His words will not fail. Ex. 
 34: 6 Num. 23 : 19 Deut. 4:31; TJJJ 
 Joshua 21 : 43-45 ; 23:14 I Sam. 15:29 
 
 II Sam. 7 : 28 I Kings 8 : 24, 56 Ps. 
 105 : 8; 119:89, 90 Isa. 25 : i ; 49 : 7 
 Jer. 4:28 Lam. 3:23 Eze. 12:25; 
 16 : 60, 62 Dan. 9:4 Micah 7:20 
 Luke 18:7, 8 John 3:33 Rom. 3:4; 
 15:8 JL Coi'__j 19. \ I0 : X 3 H Cor. 
 i :2o I Thess. 5 124 II Thess. 3:3- 
 II Tim. 2 :i3 Titus_ 112 Heb. 6 ; 18 ; 
 10:23 I Peter 4 : 19 II Peter 3 : 9, 13 
 (Read with verses 3, 4, 8) I John i : 9 
 
 Rev. 15 13. 
 
 II. The Trinity. 
 
 By the Trinity is meant the unity of three per- 
 sons in one Godhead ; the Father, the Son, 
 and the Holy Spirit. 
 
 While representing God as one, the Scriptures 
 also ascribe divinity to the Father, the Son, and 
 the Holy Spirit. 
 
 COURSE OF THE ARGUMENT. 
 
 1. God is one. Unity is ascribed to God. 
 
 2. The Father is divine : a distinct person. 
 
 3. The Son is divine : a distinct person. 
 
 4. The Holy Spirit is divine : a distinct person. 
 
 5. The Father, Son, and Holy Spirit are 
 classed together, separately from all other beings. 
 
 i. That God is one. See passages cited under 
 Attributes, Unity. 
 
14 Outline of Fundamental Doctrines. 
 
 2. That the Father is divine and a distinct per- 
 son. The word "Father" is used in the 
 Scriptures in a two-fold sense in relation to 
 the Godhead : sometimes as equivalent to 
 God, sometimes to the first person in the 
 Trinity. 
 
 a. Passages where the word "Father" is used 
 
 as equivalent to God, and not implying 
 personal distinctions. Deut. 32:6 
 II Sam. 7:14 I Chron. 29:10 Ps. 
 89 : 26 Isa. 63 : 16 Jer. 3 : 19 Mai. 
 2:10 Matt. 6:9 Mark 1 1 125 
 Luke 12:30 John 4:21, 23, 24 
 II Cor. 6 : 18 Phil. 4:20 James i : 
 17 I John 2 : 15, 16. 
 
 b. Passages in which the word is applied to 
 
 God in contrast with Christ, or as de- 
 noting a special relation to Christ as 
 Son, to Christ in his office of Redeemer. 
 Ps. 2 Matt. 11:27; 25:34 Mark 
 8:38; 14:36 John 5:18-23, 26, 
 27 ; 10 : 15, 30 ; 17 : i Acts 2 : 33 - 
 Rom. 15:6 I Cor. 8:6; 15:24 
 II Cor. 11:31 Gal. 1:1-4 Eph. 
 1 ' 2 J 3 ; 4 5, 6 Phil. 1:2 I Thess. 
 3:11, I3 II Thess. 2:16 I Tim. 
 i : 2 IITim. i : 2 Titus i : 4 Phile- 
 mon 3 I Peter 1:2,3 II Peter 1:17 
 I John 1:3; 4:14 Jude i Rev. 
 3 : 21. 
 
 3. That the Son is divine and a distinct person 
 from the Father. 
 
^ . . 
 
 ^ (5k. ^U^ V A 
 
 x 
 
 /\N-^-4-^MA4 
 
 ASL. 
 
 JU^^^ 
 
 3 
 
 k yMk^KMs^J 
 
 cut 
 
 X- 
 
 M 
 
Outline of Fundamental Doctrines. 15 
 
 a. Christ was pre-existent. He existed as a 
 
 distinct person before he came into the 
 world. Micah 5 : 2 John 8 : 56-58 ; 
 17:5 I Cor. 15 : 47 Phil. 2:6, 7 
 Col. i : 17 I John i : i Rev. 22 : 13 
 (Read with verse 16). 
 
 b. Christ was not merely pre-existent, but 
 
 he is pre-eminent, is above all beings 
 except the Father, and co-eternal with 
 the Father. Matt. 11:27; 28:18 
 Luke 20 : 41-44 John 3 : 13, 31 Acts 
 
 10 : 36 Rom. 14 : 9 Eph. i : 20-22 
 Phil. 2 : 9, 10 Col. i : 15, 17, 18 
 Heb. i : 4-6 I Peter 3:22 Rev. i : 
 
 5 ; 3 M- 
 
 c. He was the Creator of the universe. John 
 
 1:3 Col. i : 16 Heb. i : 2, 10. 
 
 d. Divine attributes are ascribed to him. 
 
 (1) Omnipotence. Isa. 9 :6 Matt. 
 28:18 John 10:17, J 8; 11:25 I 
 Cor. 1:24 Phil. 3:21 Col. 2:10 
 
 11 Tim. i : 10 Heb. 1:3 Rev. i : 8. 
 
 (2) Omnipresence. Matt. 18 : 20 ; 
 28 : 20 Eph. i : 23. 
 
 (3) Eternity. Micah 5 : 2 John i : i 
 - Rev. i : 8. 
 
 (4) Omniscience. Matt. 11:27 
 Luke 10:22 John 2:24, 25; 21:17 
 Acts 1:24 Col. 2:3 Rev. 2 : 23. 
 
 e. The divine name is applied to him as to 
 
 no other being except the Father, and in 
 a way which implies supreme divinity ; 
 
16 Outline of Fundamental Doctrines. 
 
 and expressions implying deity are used 
 concerning him. Ps. 102 : 24, 25 
 (See Heb. i : 8-10) Isa. 7 : 14 ; 9:6 
 Mai. 3:1 Matt, i : 23 John i : i ; 
 20:28 Acts 20:28 Rom. 9:5 
 Eph. 5:5 Phil. 2:6 Col. 2:9- 
 Titus 1:3; 2 : 13 (R. V.) Heb. i : 
 8-10 (See Ps. 102:24, 25) II Peter 
 1:1 I John 5:20 Rev. 17:14; 
 19 : 16. 
 
 /. He is exhibited in the Scriptures as the 
 object of religious worship. Matt. 2:11; 
 14:33; J 5 :2 5 Luke 24:52 John 
 5:23 Acts 7 : 59, 60 I Cor. 1:2 
 II Cor. 12 :8, 9 Gal. i : 5 Phil. 2 : 10 
 I Thess. 3 : n, 12 II Tim. 4 : 18 
 Heb. i : 6 (Ps. 97:7) II Pet. 3:18- 
 Rev. 5 : 13. 
 
 4. The Holy Spirit is divine and a distinct per- 
 son from the Father and the Son. 
 a. The Holy Spirit is divine. He is called 
 the Spirit of the Father, the Spirit of the 
 Son, the Holy Spirit, the Spirit of truth, 
 the Spirit of life. Gen. 1:2; 6:3 
 Neh. 9:30 Isa. 63:10 Eze. 36: 
 27, 28 (Cf. Acts 2 : 16, 17) Joel 2 : 28 
 Matt. 10 : 20 Luke 12:12 John 14 : 
 16, 17 ; 15 : 26 Acts 5 : 3, 4 ; 28: 25 
 Rom. 8:14 I Cor. 3:16 Gal. 4: 
 6 Eph. i : 13 I Thess. 4 : 8 Heb. 
 2:4 I Peter i : 2. 
 
M JMA!>VJ!L_ 
 
 \MJvAM 
 
 -t T 
 
Outline of Fundamental Doctrines. 17 
 
 b. The Holy Spirit is distinct from the 
 
 Father and the Son, and is personal. 
 The personal pronoun He is applied to 
 Him ; and personal acts are ascribed to 
 Him. Matt. 3 : 16, 17 ; 28 : 19 Mark 
 i : 10, ii Luke 3:21, 22 John 14 : 
 26; 15:26; 16:13 Acts 13:2, 4; 
 15:28 Rom. 8:26 (R. V.) I Cor. 
 12 : ii. 
 
 c. Converting, regenerating influence is as- 
 
 cribed to Him. Neh. 9:20 Isa. 44: 
 3 Eze. 36: 26, 27 ; 37 : 14 Joel 2 : 
 28 Matt. 3:11 John 3:5, 6; 14: 
 26 Acts 9:31 Rom. 8:9, n, 14 
 I Cor. 6 : 1 1 II Cor. i*: 22 ; 5:5 
 Gal. 4:6; 5:22 Eph. i : 13 ; 3 : 16 
 I Thess. i : 6 II Thess. 2 : 13 
 Titus 3 : 5 I Peter 1:2 I John 3 : 
 24 Rev. 22 : 17. 
 
 5. The Father, Son, and Spirit are classed to- 
 gether, separately from all other beings, as 
 divine. Matt. 28 : 19 Rom. 8 : 9, 14-17 
 II Cor. 13: 14 I Peter i: 2 Jude 
 20, 21. 
 
 Result of the biblical evidence in respect to the 
 divinity of the Father, the Son, and the Holy Spirit, 
 (i) That the Father, Son, and Holy Spirit are 
 personally distinguished from each other. There 
 is recognized throughout a personal relation of 
 the Father and Son to each other. So of the 
 Holy Spirit to both. 
 3 
 
18 Outline of Fundamental Doctrines. 
 
 (2) They each have divine names and attri- 
 butes. 
 
 (3) Yet there is only one God. H. B. Smith. 
 
 B. His WORKS. 
 /. Creation. 
 
 1. The Scriptures represent God as the Creator 
 
 of the universe. Gen._j \JL II Kings 
 19:15 I Chron. 29:11 Neh. 9 id- 
 Job 38:4 Ps. 33:6; 96:5; 102^25; 
 146: 5, 6 Prov. 3: 19 Isa. 42 : 5 ; 
 51 : 13 Jer. 10 : 12 ; 32 : 17 Amos 5:8; 
 9:6 Zech. 12:1 Jphn i : 1-3 Acts 
 4:24; 17:25 Rom. 11:36 Eph. 3:9 
 
 Col. i : 1 6, 17 Heb. 3:4; 11:3 
 II Peter 3:5 Rev. 4:11. 
 
 2. Creation was voluntary on God's part. The 
 
 universe is the product of His will. The 
 
 First Cause is Mind. Gen. 1:3, 4, 31 
 
 Ps. 33:6, 9 Eph. i:n Heb. 11:3 
 
 Rev. 4:11. 
 
 II. Providence. 
 
 "This term, in its widest application, signifies 
 the Divine Presence in the world as sustaining, 
 controlling, and guiding to their destination all 
 things that are made. The will of God deter- 
 mines the end for which His creatures exist ; His 
 wisdom and His Goodness appoint the means by 
 which that end is attained : in the Conservation 
 of the frame of nature, in the Care of all creatures 
 
u 
 
 A*^- ^ 
 
 . / 
 
 JlJL |xfrOtW 
 
 u 
 
Outline of Fundamental Doctrines. 1 9 
 
 that have wants, in the Government especially of 
 intelligent and probationary beings; and His 
 Power ensures the accomplishment of every de- 
 sign. " Pope. 
 
 1. The universe as such is the object of con- 
 
 servation. What God has brought into 
 being is continued in existence by His 
 omnipresent agency. Neh. 9:6 Ps. 
 36:6; 66 : 9 Isa. 63 : 9 Acts 17 128 
 Col. i : 17 Heb. i : 3. 
 
 2. That part of creation which is the subject of 
 
 wants is the object of ceaseless providen- 
 tial care. Gen. 48 : 15 II Sam. 22 : 2, 3 
 Ps. 23 : 5 ; 147 : 9 Prov. 16 : 9 Matt. 
 5:45; 6:26, 30 Luke 12:6,7 Acts 
 14: 17 ! Peters 17. 
 
 3. That part of creation which consists of in- 
 
 telligent or probationary creatures is the 
 object of providential government. Ps. 
 37: 23; 64: 12 Prov. 16 : 7, 9 Isa. 
 33 : 22 Dan. 4: 17 Matt. 6:33; 7 : 24 
 -27 Mark 10 : 29, 30 Luke 6 : 47-49 
 Acts 5 : 38, 39 Rom. 8: 28 James 4: 12. 
 IIJ. Angels. 
 
 i. Existence and nature. They are spiritual 
 beings, created before man, high in intelli- 
 gence and mighty in power. 
 
 a. Gen. 18, 19 ; 32 : i, 2. 
 
 b. Gen. 3 Job. 38 : 7 Rev. 12 : 9. 
 
 c. Ps. 103:20 Matt. 13 : 41 ; 24 : 36 ; 25 : 
 
 31 I Cor. 13: i II Thess. i: 7. 
 
20 Outline of Fundamental Doctrines. 
 
 2. Orders. There appear to be various orders 
 
 of angels. Dan. 10 : 13 ; 12:1 Luke 
 1:19 Eph. 1:21 I Thess. 4:16 
 Jude 7 Rev. 12:7. 
 
 3. Number. Exceedingly great. Deut. 33:2 
 
 Ps. 68 : 17 Dan. 7 : 10 Matt. 26 : 53 
 Luke 2 : 13 Heb. 12:22 Rev. 5:11. 
 
 4. Employment. 
 
 a. They adore the presence of God, serve 
 
 Him, and are happy in his service. 
 Matt. 18 : 10 I Pet. 1:12 Rev. 
 5:11. 
 
 b. God employs them in his works of provi- 
 
 dence and in his greater work of re- 
 demption. 
 
 (1) Gen. 28:12 Ps. 34:7; 91:11, 
 12 Matt. 18 : 10 Acts 5 : 19 ; 12:7; 
 27 : 23 Heb. i : 13, 14. 
 
 (2) Acts 7:53 Gal. 3:19 Heb. 
 2 : 2. 
 
 (3) II Kings 19 : 35 I Chron. 21 : 16 
 
 Acts 12 : 23. 
 
 (4) Luke 2 : 10, n Mark i : 13 
 Luke 22 : 43 Matt. 28 : 2-4 John 20 : 
 12 Acts i : 10, ii. 
 
 (5) Matt. 13 : 49, 50 ; 24 : 31 ; 25 : 31 
 
 I Thess. 4:16, 17 11 Thess. 1:7. 
 
 5. Character. As to moral character angels 
 
 are divided into two great classes : 
 a. The good. Ps. 103:20 Luke 9:26 
 I Tim. 5 121. 
 
o 
 
 (3L- 
 
 _ 
 
 u- 
 
 01 - 
 
 ^U 
 v _, 
 
 * 
 ^t 
 
 a, 
 
 i/W. 
 AKxJ^N>l . 
 
Aufr- JU/wA^)- 
 
Outline of Fundamental Doctrines. 21 
 
 b. The bad. Matt 12 : 24-27 Eph. 2:2; 
 
 6 : 12 I Tim. 4 : i. 
 6. Satan, the chief of the fallen angels. 
 
 a. Names applied to him. Satan, I Chron. 
 
 21 : i The devil, Matt. 4:1, 5, 8 
 The tempter, Matt. 4:3 Prince of 
 the devils, Mark 3 : 22 Murderer and 
 liar, John 8 : 44 Prince of this world, 
 John 12 : 31 -, 14 : 30 The god of this 
 world, II Cor. 4:4 Prince of the 
 power of the air, Eph. 2:2 Adver- 
 sary, I Peter 5:8 Apollyon, Rev. 
 9:11 The old serpent and the de- 
 ceiver, Rev. 12:9 The accuser, Rev. 
 12 : 10 The dragon, Rev. 20 : 2. 
 
 b. Personality. Matt. 4 : i-n John 8 : 44 
 
 II Cor. ii 13, 14. 
 
 c. Other evil angels are subordinate to him. 
 
 Matt. 12:24-28 Luke 10 : 18 Eph. 
 2:2; 6 : 12 Rev. 9:11; 20 : 2. 
 
 d. The power and the work of Satan and his 
 
 angels. 
 
 (1) Matt. 4: i-ii I Cor. 5:5 II 
 Cor. 4:4; 11:14 Eph. 6: n, 12 
 II Thess. 2:9, 10 I Tim. 3:7 Heb- 
 2 : 14 Rev. 12:9. 
 
 (2) Prominent examples of tempta- 
 tion. Adam and Eve David Christ 
 
 Judas Ananias and Sapphira. 
 
 (3) Demoniacs were persons pos- 
 sessed of demons, agents of Satan. 
 
22 Outline of Fundamental Doctrines. 
 
 7. Cherubim and seraphim. 
 
 a. Some hold that the cherubim are real, 
 
 personal creatures ; others that they are 
 ideal beings. The term "living creat- 
 ure " is applied to the same beings. They 
 may be regarded as symbolical of the 
 highest properties of creature life and 
 typical of redeemed manhood. Gen. 
 3:24 Ex. 25:22 I Sam. 4:4 
 Eze. 1:5-25; 10 Rev. 4:6-9; 5- 
 6-14; 6: 1-7. 
 
 b. Seraphim. These are mentioned only in 
 
 Isa. 6. Probably the same as cherubim. 
 

 
 ' 
 
 
 ol 
 
 V 
 
 
 tA 
 
 
 
 ( ^ Q 
 
 p"- SAAXjMr^^Mb^ t 
 
 i 
 
(\ i\ 
 
 A)->-A>vVAjft^vAj^ U>v<^ 
 
 jJL \Jtr\wlyvJL. 
 
PART II. 
 
 CONCERNING MAN. 
 
 /. Man was Created. 
 
 Gen. 1:27 Ex. 20:11 Prov. 20:12 
 Isa. 45:12 Jer. 27:5 Zech. 12:1 
 I Cor. 11:9, 10. 
 II. The Race has a Common Origin. 
 
 Gen. i : 27 ; 5 : 1-3 ; 7 : 21-24; 9 : 18, 19 
 Isa. 63:16; 64:8 Mai. 2:10 Matt. 
 6 : 9 Luke n : 2 Acts 17 : 26-29 I 
 Cor. 8:6 Eph. 4:6. 
 
 ///. Man is a Compound Being, Consisting of 
 
 Body and Spirit. 
 
 Gen. 2 : 7 Eccl. 12:7 Matt. 10 : 28 ; 22: 
 32 Luke 8:55 I Cor. 15 : 45 II Cor. 
 5 : 6, 8 I Thess. 5 : 23. 
 
 IV. Man is the Offspring of God. 
 
 See the texts cited under " Common Origin," 
 also, Luke 3 : 38 John 20 : 17. 
 
 V. Man was Created in God's Image. 
 
 i. This includes knowledge, feeling, and will. 
 Gen. i : 26, 27 ; 5 : i I Cor. 11:7 
 James 3 : 9. 
 
 [23] 
 
24 Outline of Fundamental Doctrines. 
 
 2. He was in a state of righteousness and 
 holiness. Eccl. 7 129 II Cor. 3 : 13 
 Eph. 4:24 Col. 3:10, and the whole 
 teaching of Scripture in regard to the state 
 of the regenerated. 
 
 VI. The Scriptures Represent Man as Under Moral 
 
 Law. 
 
 Gen. 2 : 16, 17 Ex. 20 Deut. 6 : 6-9 ; 27: 
 26^32: 46 Joshua i : 8 Ps. i : 1-3 ; 78: 
 5; 119 -.72, 92 Matt. 5:17, 19; 7:21, 
 2427 John 14 : 21 Rom. 2 : 13-15 ; 
 8:4 Jas. 1:22, 25 I John 2:3, 4 
 Rev. 22 : 14. 
 
J- 
 
 ^^XijiK^Jtaa^ 
 
 
 tM- W^^ 
 
 ^^ 
 
PART III. 
 
 CONCERNING SIN. 
 /. Its Nature. 
 
 1. Its origin, as regards the human race. T e 
 
 first man and woman, by their own c oicc, 
 violated the law of God ; in other words, 
 they sinned against God. Gen. 3. 
 
 2. Words, which, in the original languages of 
 
 the Bible, describe sin in some of its 
 forms. Hebrew: "Chata," to go out of 
 the way, to miss the mark. " Pasha/' to 
 transgress. "Avah,"to twist, to act per- 
 versely. Greek "Hamartia," a missing of 
 the mark. "Paraptoma," a falling away 
 from law, truth, right. "Parabasis," a go- 
 ing over or beyond truth and right, trans- 
 gression. "Anomia," lawlessness. "Ase- 
 beia, " irreverence. 
 
 3. Definition : "Sin is any want of conformity 
 
 unto, or trangression of, the law of God." 
 
 II. Its Extent and Penalty. 
 
 i. By sinning, our first parents incurred th'e 
 penalty of eternal death, including the loss 
 
 [25] 
 
26 Outline of Fundamental Doctrines. 
 
 of communion with God, the supremacy of 
 worldly affections, and consequent misery, 
 wretchedness, and pain. Gen. 2 : 17 
 Eze. 18:4 Matt. 25:46 Rom. 5:12; 
 6:23 I Cor. 15:58 Gal. 6:8 James 
 1:15. (See also texts cited in next two 
 sections.) 
 
 2. Sin is natural to every human being, de- 
 
 pravity being hereditary. Ps. 51:5; 58: 
 3 Jer. 17:9 John 3 : 6 Rom. 5:12- 
 19; 7:14-24; 8:7 I Cor. 15:22 Gal. 
 5:17, 19-21 Eph. 2:1, 3. 1 
 
 3. All men are sinners and therefore subject to 
 
 the same penalty incurred by the first sin. 
 Gen. 6:5, n, 12 I Kings 8:46 II 
 Chron. 6:36 Ps. 53:1-3 Prov. 20:6, 
 9 Eccl. 7:20 John 3 : 19 Rom. 3:9- 
 18, 23; 11:32 Gal. 3:22 I John 
 1:8, io. 2 
 
 1 In the distinctions of theology the sin of Adam is called the 
 "originating sin." That corruption of man's nature which proceeds 
 from this is called "original sin," because in each individual it is the 
 source of all other sin, and because it is itself derived from the first and 
 root sin of Adam. 
 
 2 The Scriptures and facts teach that the depravity of man is co- 
 extensive with the race. No secular records of any age or land dis- 
 close a nation, tribe, or family where depravity more or less marked has 
 not been manifest. 
 
 The depravity of man is also universal as to individuals ; it reaches and 
 impresses more or less the whole nature of every man ; it prevails in 
 every man to the exclusion of spiritual, that is, of holy and divine life. 
 This does not mean that unrenewed man is as corrupt and sinful as he 
 can be, nor does it mean that unrenewed man has not all the instincts 
 and affections of human nature as such. Often indeed these instincts and 
 affections invest the personal, social, and public life with great interest and 
 

 ; x-_ 
 
 -u 
 yUrl 
 
 d 
 
 
Outline of Fundamental Doctrines. 27 
 
 4. Therefore all need redemption. John 3 : 5, 
 6 Rom. 5:18; 7:24, 25 II Cor. 5: 
 14, 15, 19 Gal. 3:21, 22 Titus 2:14 
 Heb. 2:9 I John 2 : 2. 
 
 beauty. Nor does it mean that unrenewed men have not all the intel- 
 lectual and moral faculties which are possessed by those who have been 
 born again. They have power to know and reason, to accept and reject, 
 to love and hate. It does mean that unrenewed men, while having all of 
 these things, are still without true spiritual life, without right affections 
 toward God, without that holiness which alone can fit them for heaven, 
 and which is wrought in the human soul by the Eternal Spirit. 
 
PART IV. 
 
 CONCERNING REDEMPTION. 
 A. INTRODUCTORY AND GENERAL STATEMENTS. 
 
 The sin and ruin of man gave occasion for 
 the gracious interposition of God. In the curse 
 upon the serpent was intimated the purpose of re- 
 demption. Gen. 3 : 15. We thus come to those 
 facts and truths which relate to the person and 
 office and work of the Redeemer. The seed of 
 the women was to bruise the head of the serpent. 
 Redemption, we thus see, was to be through a 
 person. 
 I. There is, however, no Self -redemption. 
 
 The fall of man wrought a change in both his 
 nature and his condition. He became thereby 
 depraved and condemned. To be redeemed he 
 must be placed where he was before, both as to 
 character and as to state. His purity must be 
 restored; his condemnation must be removed. 
 It is obvious, therefore, that man cannot redeem 
 himself, because 
 
 i. The legal difficulty is insuperable. 
 
 The divine law is perfect in its nature and 
 in its sanctions. It requires a perfect obedi- 
 ence in act and in spirit. Matt. 22 137 
 [28] 
 
V^J^lSV^AJtr^ 
 
 
 Jtx. 
 
 
 tj 
 
 (i 
 
 ft . -rih (I. 
 
 i 
 
 d_ <&<^IL AiJ-UHJ A*. 
 ~\ 
 
 ^A ^1 AAVl)UruXt> J^ AA, 
 ' 3 / 
 
 WJ> 
 
IAA, 
 
 'WxvJtjLs^ yv^MKA. 
 ^ A/ 1 ^ ^ 
 
 ^ J ^^ AM^ 
 
 n ' 
 
 IT- 
 
 "VuD ^AjOiJuLnj-^^okA, 4^A- t^Aja 
 (W v4A>id^^ (! 
 
 Ax ^YJL^JSIL^J^^ M 
 
 . A A A Vo^kA fl Ik I. 'ifc^l fc^l Pic<4 /f ^ /inQnJ 
 
 /> -v/v. 
 
Outline of Fundamental Doctrines. 29 
 
 Gal. 3:10 Rev. 6:23. There can be 
 no surplus obedience, no reparation for 
 sin that is past. The sinner cannot remove 
 from himself the legal condemnation. 
 2. The moral difficulty is insuperable. Job 14 : 
 14 John 3 : 6. There is no tendency in 
 that which is sinful to that which is holy ; 
 every natural law in the case certifies that 
 the depravity will reproduce and perpetuate 
 itself. No sinner, therefore, can regain by 
 self-effort alone the purity which he has 
 lost ; but this is indispensable to redemp- 
 tion. Heb. 12 : 14. 
 
 //. No Redemption by other Creatures. 
 
 It is equally certain that, while sinful man can- 
 not redeem himself, no other creature can redeem 
 him. The fact of creatureship necessitates de- 
 pendence and obligation. The highest angel, 
 therefore, and all the angels are under law to 
 God. From the nature of the case that law is 
 perfect, it exacts their whole power of love and 
 service. By no possibility, therefore, can they 
 love and serve God except for themselves alone. 
 To find a being qualified and able to redeem those 
 who have sinned, we must find one over whom 
 the law has no jurisdiction. In the presence of 
 that being we are in the presence of God. 
 
 ///. Will God Redeem ? 
 
 i. Nature furnishes presumptive evidence that 
 God will redeem. Nature shows the good- 
 
30 Outline of Fundamental Doctrines. 
 
 ness of God. His gifts are not determined 
 by the moral character of men. Ps. 103 : 
 !o; M5 : J 5> l6 ; 147:8, 9 Matt. 5 : 45 ; 
 6:26. 
 
 2. In the world man is subject to many evils as 
 
 to his body, but all around him are reme- 
 dies in nature. 
 
 3. The universal prevalence of sacrifice is an- 
 
 other presumption in favor of this view. It 
 is probable that sacrifice did not originate 
 with man, but in the appointment of God 
 (Gen. 3:21), looking forward to the one 
 all-sufficient sacrifice to be offered in the 
 fullness of time. 
 
 4. If nature is uncertain, revelation is clear and 
 
 conclusive. From the fall of Adam to the 
 birth of Christ the divine purpose to redeem 
 man was constantly being more fully and 
 clearly revealed. At once, upon the fall, 
 God promised that the seed of the woman 
 should bruise the serpent's head. This 
 was the germ of the everlasting gospel. 
 Abel believed and offered the bloody sacri- 
 fice. Lamech longed for him who should 
 bring rest. Noah found grace in the eyes 
 of Jehovah. Melchizedeck was a priest of 
 God Most High. Abraham saw the day of 
 the Messiah and was glad. In the Mosaic 
 system a divinely arranged symbolism shed 
 new and intense light on the evil of sin and 
 upon the way of salvation. The succes- 
 
(T I / 
 
 1i AjUl " 
 
 '^A)^*--^ 
 4X/JL ^UAjuiJU AAJxA^^A^^-^l *u 
 
 (/ f? r\ /U 
 
 ; H 
 
 ^Xh^, M^ 
 
 
 ^ 
 
 . ff\^-(L.' y V^JUAAA^J^^ 
 
 
 >A 4^^ j^nAAX 
 
 -M. L/vNjtAjihX^ jik. AJU^fJ^tuo 
 M ejc^JjAA^p/vJU.. /JLSLUU J^<t<UJk k-M*si 
 
Outline of Fundamental Doctrines. 31 
 
 sive prophets of Israel set forth the person, 
 office, and work of the coming Redeemer 
 with almost the definiteness of the New 
 Testament. Gen. 3 : 15 ; 4:4; 5 : 24-29 ; 
 6:8; 14:18 John 8:56 Isa. 53:1- 
 12 Dan. 9 : 24-27 Joel 2 : 28-32 
 Zech. 13 : 1-7. 
 
 5. The presence and work of the Holy Spirit is 
 
 also attested. Gen. 6:3 Ex. 31 : 2, 3 
 
 Judges 6 : 34 ; 11:29 Neh. 9:20 Isa. 
 
 44:3, 4; 59: 21 ; 63 : ii Haggai 2 : 5. 
 
 IV. Origin of the Name Messiah, as Applied to 
 
 the Coming Redeemer. 
 
 The word " Messiah " is not used in the 
 Scriptures as a personal designation of the Re- 
 deemer until the song of Hannah. I Sam. 2 : 10. 
 This peculiar name had its rise probably as fol- 
 lows : Under the Old Testament dispensation 
 the great offices were those of the prophet, the 
 priest, and the king. In the ceremony of in- 
 auguration a significant feature was the anointing 
 with the holy anointing oil. Hence these emi- 
 nent persons were called " the anointed," that is, 
 the messiahs. The idea which divine revelation 
 gradually unfolded concerning the seed of the 
 woman showed that in his one person would 
 concentrate these three high offices. 
 
 The origin of the secular and political view 
 of the Messiah is explained as follows : The 
 circumstances of the Jews in and after the cap- 
 tivity gave a new direction to their expectations. 
 
^2 Outline of Fundamental Doctrines. 
 
 They returned with penitence and good earnest 
 to the faith of their fathers. According to their 
 notions, therefore, there was nothing for the Mes- 
 siah to do in the advancement of religion. Noth- 
 ing was wanting to the happiness of the nation 
 except to regain their former political position 
 and power. Thus became fixed the expectation 
 of a political Messiah, a great and victorious 
 King. Acts i : 6. 
 
 V. The Messiah has Already Come. 
 
 It is plain from the prophecies of Scripture 
 and from their historical fulfillment that the 
 Messiah must have long since come. Gen. 
 49:10 Dan. 9:25 Haggai 2:6-9 Mal - 
 3:1- 
 
 VI. Jesus Christ the Messiah, as Shown by Ful- 
 
 filled Prophecies. 
 
 1. The Messiah was to be from eternity the 
 
 fellow of God. Isa. 9:6 Micah 5:2 
 Zech. 13:7 Matt. 3:17 John 1:1-3 
 
 I John 5 : 20. 
 
 2. To be born not by ordinary generation, but 
 
 of a virgin. Isa. 7 : 14 Matt, i : 18-25 
 
 Luke i : 26-33. 
 
 3. In Bethlehem of Judea. Micah 5:2 Luke 
 
 2:4, ii. (See also Matt. 2:4-6 John 
 7:42.) 
 
 4. He was to come while the scepter still lin- 
 
 gered with Judah, near the close of the 
 
Outline of Fundamental Doctrines, 33 
 
 weeks predicted by Daniel, and while the 
 second temple was yet standing. 
 
 Gen. 49 : 10 ; Matt. 2 : i. 
 
 Dan. 9:25; Luke 2 : i. 
 
 Haggai 2 : 6-9 ; Matt. 24 : i, 2. 
 
 5. He was to be of the race of Abraham, of the 
 
 tribe of Judah, of the family of David. 
 Gen. 22 : 18 Gen. 49 : 10 II Sam. 7 : 
 1 6 Isa. ii : 1-9. 
 
 6. He was to come in humble circumstances. 
 
 Isa. 53:2; Luke 2 : 7-24. 
 
 Isa. 49 : 7 ; Matt. 8:20; Mark 6 : 3. 
 
 7. He was to make himself known by works of 
 
 mercy and of supernatural power. 
 Isa. 35 13-6; John 5 136, 37. 
 Isa. 42 : 7 ; 61 : 1-3 ; John 10 : 24, 25. 
 
 8. He was to be despised and rejected of men. 
 
 Isa. 53 : 3-7 John i : 10, n Luke 23 : 
 18-21. 
 
 9. He was to be cut off by a violent death and 
 
 his body was to be pierced. 
 
 Isa. 53:8; Dan. 9:26; Luke 23 : 23, 33. 
 Ps. 22:16; John 20 : 25. 
 Zech. 12 : 10 ; John 19 : 34. 
 10. Other prophecies concerning his death. 
 Ps. 22 17, 8; Matt. 27 : 3 9-43. 
 Ps. 69 : 21 ; Matt. 27 : 34. 
 Ps. 22:18; John 19 : 23, 24. 
 Ex. 12 146'; John 19 :33, 36. 
 Isa. 53 : 12 ; Mark 15 : 27. 
 Isa. 53 :g ; Matt. 27 157-60. 
 
34 Outline of Fundamental Doctrines. 
 
 ii. He was to rise from the dead and ascend on 
 high, leading captivity captive. 
 Ps. 1 6 : 9-1 1 ; Matt. 28 : 5-7. 
 Ps. 68 : 18; Acts i : 9-11. 
 
 VII. The Incarnation. 
 
 The word incarnation comes from Latin words 
 (in and caro, carnis, flesh) meaning "in the 
 flesh." For any intelligent creature to become 
 incarnate is for that creature to become a man. 
 In the fourth Gospel the appellation, "Word" 
 (Greek, Logos) is used of Christ. He who was in 
 the beginning with God, who was God, and by 
 whom all things were made, was made flesh 
 and dwelt among men. While still remaining 
 God, he also became man and as such lived 
 among men. The Scriptures do not mean by this 
 that the divine was changed into the human, or 
 was commingled with the human so that it be- 
 came what it was not before, but that the divine 
 took the human into union with itself and so entered 
 a form or mode of being which was new as 
 well as mysterious. As by faith we understand 
 that the world was framed by the word of God, 
 so by faith we understand that He who framed 
 the world became incarnate. Heb. i ; n : 3. 
 
 While incarnation could not affect the essential 
 nature and properties of Deity, it did affect their 
 manifestation. The glory which the Son had 
 with the Father was not visible when He was 
 
Outline of Fundamental Doctrines. 35 
 
 among men. John 17:5 Phil. 2:7 John 
 1:14 Luke i : 32. 
 
 There was a comparative cessation from divine 
 prerogative and action. To the sight of men the 
 human was the more constant and conspicuous. 
 At times, however, in both his words and acts 
 there was the clear shining forth of Deity. Matt. 
 7:28, 29 John 3:2 John 7:46 Matt. 
 17 : i, 2. 
 
 VIII. Old Testament Intimations of the Incar- 
 nation. 
 
 1. In the first promise the destroyer of Satan 
 
 and deliverer of men is announced as the 
 seed of the woman. So in the renewal of 
 the promise to Abraham, Isaac, Jacob, and 
 David he was to be their seed. Gen. 3 : 
 15 ; 22 : 18 ; 28 : 14 II Sam. 7 : 12-29. 
 
 2. The theophanies of the old covenant were 
 
 significant in this matter. They were 
 manifestations of God in the person of his 
 Son. 
 
 To Abraham. Gen. 18. 
 
 To Jacob. Gen. 32 : 22-32. 
 
 To Joshua. Joshua 5 : 13 6:5. 
 
 To Manoah and his wife. Judges 13. 
 
 3. Isaiah, pre-announcing the Saviour, said, 
 
 "A virgin shall conceive, and bear a son" 
 (7 : 14). This would make him human, 
 but at the same time his name was to be 
 
36 Outline of Fundamental Doctrines. 
 
 Immanuel, God with us. (See also Isa. 9 : 
 6 and Zech. 13 : 7 ; Matt. 26 : 31.) 
 
 IX. The Necessity of the Incarnation. 
 
 It had its necessity in the fact of sin. It is 
 however, a necessity relative and not absolute. 
 God was under no obligation to redeem lost men, 
 but, on the supposition of their redemption, the 
 Redeemer must become incarnate. 
 
 1. God alone could redeem men. That men 
 
 may be redeemed, the law they have 
 broken must be vindicated, and the nature 
 they have defiled must be renewed. They 
 must be delivered from condemnation and 
 restored to holiness. Men and angels are 
 utterly incompetent in such an exigency. 
 The nature of the case necessitates a Di- 
 vine Redeemer. 
 
 2. God himself in redeeming men must do it 
 
 righteously. His perfect and glorious law 
 cannot be set aside. Its claims upon 
 men, both preceptive and penal, must be 
 met for them. The Redeemer must come 
 under the law, under its jurisdiction and 
 its power. But to do this he must 
 come out of the sphere of absolute God- 
 head into that of real manhood. (See 
 Heb. 2 : 14-16.) It was impossible that he 
 should cease to be God ; it was not impos- 
 sible that he should assume into union 
 with himself the nature of man. 
 
Outline of Fundamental Doctrines. 37 
 
 X. The Mediator. 
 
 In the Greek of the New Testament the word 
 for mediator is mesites, from two words, middle 
 and to go, meaning one who goes between, or /// tJie 
 middle. This radical idea adheres in all writing, 
 secular and sacred ; it embraces the additional 
 ideas of variance and reconciliation. In order to 
 have a mediator there must be parties, and these 
 not agreed. A mediator is one who goes be- 
 tween parties in order to make a reconcilement. 
 i. The word mediator does not in itself indi- 
 cate in what way or by what means media- 
 tion is to be made and reconcilement 
 effected. 
 
 a. In the case of a misapprehension between 
 
 parties which a clearer and fuller knowl- 
 edge would remove, the mediator would 
 only need to explain, or be an inter- 
 preter. 
 
 b. In a case where a deliberate wrong had 
 
 been done by one of the parties some- 
 thing more would be necessary. In 
 such a case the mediator would seek the 
 clemency and favor of the offended 
 party, and thus become an intercessor. 
 
 c. If, further, the case were such that there 
 
 were grave liabilities in law and right 
 resting upon the offending party which 
 from any cause he might fail to meet, it 
 would be requisite for the mediator to 
 obtain for him, or himself become a 
 
38 Outline of Fundamental Doctrines. 
 
 sponsor, or, to use the Scriptural word, a 
 surety or bondsman. 
 
 d. And still further, if these legal and moral 
 
 obligations resting upon the offending 
 
 party were such as he could not in his own 
 
 person, or by his own resources satisfy, it 
 
 would behoove the mediator to take 
 
 them upon himself, and actually meeting 
 
 them become his redemptor, or redeemer. 
 
 2. The application of this idea to Christ. In 
 
 the Scriptures the word mediator as applied 
 
 to Jesus Christ has this definite meaning 
 
 He comes between men and God separated 
 
 and at variance by reason of sin to effect 
 
 their reconciliation, in harmony with eternal 
 
 truth, right, and holiness. In the person of 
 
 Jesus Christ are the qualifications necessary 
 
 for the one who is to be mediator between 
 
 men and God. They exist in him by 
 
 virtue of his unique constitution as the 
 
 God-man, and they exist in no other being. 
 
 As there is but one God in the universe, so 
 
 there is but one God-man. Christ has 
 
 original and essential equality with God. 
 
 No man or angel has this equality, but 
 
 men and angels are all under law. Christ 
 
 has a real and essential equality with men. 
 
 The setting forth of this human element in 
 
 Christ as mediator is found especially in 
 
 the epistle to the Hebrews. See Heb. 
 
 2 : 9-18 ; 4: 14-16 ; 5 : 1-9. 
 
Outline of Fundamental Doctrines. 39 
 
 XI. Atonement. 
 
 1. The usage of the English word. 
 
 a. Its verbal meaning. This is seen by pro- 
 
 nouncing it at-one-ment, the state of be- 
 ing at one or in harmony. Where men 
 who have been at variance at length agree, 
 there is literally an at-one-ment. In this 
 verbal sense the word expresses a result, 
 not that by which the result is gained. 
 
 b. Its theological meaning. In theology 
 
 the word atonement is commonly used to 
 denote that part of the priestly work of 
 Christ by which he made satisfaction to the 
 law and justice of God for the sins of men, 
 and in view of which men are saved. In 
 this use it expresses not reconciliation it- 
 self, but that which reconciles. 
 
 2. Scriptural words in this connection. 
 
 a. In the Old Testament the fundamental 
 
 Hebrew word for atonement means to 
 cover. Ps. 32 : i. According to it, sin is 
 expiated or atoned for by covering it. 
 
 b. In the New Testament there are three 
 
 especially important words in this con- 
 nection. 
 
 (i). Katallage (Rom. 5:11), which 
 means a change or an exchange; /. e., 
 in the Scriptural meaning, a change from 
 enmity to love, and so reconciliation. 
 God and man being at variance on 
 account of sin, katallage is the exchange 
 
40 Outline of Fundamental Doctrines. 
 
 of that feeling for the opposite feeling 
 and state. 
 
 (2). Apolutrosis (Rom. 3 : 24), deliv- 
 erance by a ransom or by payment of a 
 price. The word does not show us at 
 what price or by what ransom the de- 
 liverance is made ; we learn this by the 
 adjuncts of the word or by other pas- 
 sages of Scripture. We find that these 
 latter reveal that as the ransom price for 
 sinners, Christ gave his life ; that we are 
 bought back not by silver or gold, but 
 with the precious blood of Christ. 
 Matt. 20 : 28 I Peter i : 18, 19. 
 
 (3). Hilasmos, propitiation. This word 
 takes us into the sphere of sacrifice and 
 expiation by means of it, Both Jews 
 and Gentiles perfectly understood the 
 meaning of hilasmos. When under a 
 sense of sin they would make a propitia- 
 tion they approached the altar and laid 
 upon it the sacrificial victim. Hilas- 
 mos expresses both the result and its 
 means. Christ is our Hilasmos by be- 
 ing our sacrifice. I John 2 : 2. 
 3. If now we combine and formulate these 
 ideas, we see that the atonement of Christ 
 is that satisfaction to the law and justice of 
 God for the sins of men, which, as the one 
 great High Priest, He made by his own 
 obedience unto death, and on the ground of 
 
Outline of Fundamental Doctrines. 41 
 
 which He carries on his acts of intercession 
 and benediction in heaven. 
 
 XII. Redemption. (In contrast with atonement.) 
 
 The words " atonement " and "redemption" 
 are often used as*synonyms, but, in fact, atone- 
 ment is the ground and means of redemption, 
 while redemption is the result of atonement 
 
 1. Redemption consists of two parts, the one 
 
 legal, the other moral. The legal removes 
 condemnation; the moral restores holiness. 
 The one is justification ; the other is sanc- 
 tification ; they culminate at length in glory. 
 
 2. These two parts of redemption are effected, 
 
 the one directly by the work of Christ, the 
 other directly by the work of the Spirit, the 
 latter being sent by Christ to accomplish 
 his redemptive purposes. The work of 
 Christ meets the demands of the law ; in 
 view of it the believing man is justified. 
 The work of the Spirit renews the depraved 
 nature and reforms the sinner in the divine 
 image. By means of it the believing man 
 is sanctified. 
 
 XIII. The Extent of the Atonement. 
 
 By the sufficiency of the atonement is meant its 
 intrinsic worth and adequacy in the sight of God 
 for meeting the claims of the law and the needs of 
 sinners, so as to honor the one and save the other. 
 In this view its sufficiency is literally infinite, and 
 
42 Outline of Fundamental Doctrines. 
 
 is therefore ample to save the race. Considered 
 in itself it would, if accepted, save the world. 
 Considered relative to its actual application, it 
 saves only those who believe in Jesus Christ. 
 
 B. THE PERSON OF THE REDEEMER. 
 /. He is truly 'God. 
 
 (See texts on The Trinity.) 
 //. He is truly Man. 
 
 His human nature is the same as that of other 
 men, because He is of the stock of Abraham. 
 
 1. General references. Matt. 12:8; 13-37 ; 
 
 1 6 : 13 ; 25 : 31 John 3 : 14; 8 : 28 ; 13 : 
 31 Gal. 4:4 I Tim. 2:5 Heb. 2: 
 14. 
 
 2. References to his human body. Matt. 2 : i 
 
 Mark 4 : 38 Luke 2:52 John 4 : 6- 
 8; 19 : 32-34. 
 
 3. References to his reasonable soul, or to the 
 
 intellectual and spiritual faculties which he 
 had in common with men. Matt. 4 : i-n ; 
 26 : 38 Mark 10 : 14 ; n : 13 Luke 2 : 
 
 52 ;4 : 16-22 John 2 : 24; n : 3-5, 33. 
 
 % 
 III. He is truly God and Man. 
 
 These two natures, the divine and the human, 
 were combined in Christ as the God-man. 
 
 i. In many passages both natures are referred 
 to in speaking of Christ. John i : 14 
 Rom. i : 3, 4; 8 13; 9 15 Gal. 4'4~ 
 Phil. 2 : ii I John 4 : 3. 
 
Outline of Fundamental Doctrines. 43 
 
 2. There are also passages which speak of the 
 
 human attributes and actions of Christ 
 while the divine title is used. Matt, i : 23 
 Luke 1:31, 32 Acts 20:28 Rom. 
 8 : 32 ! Cor. 2 : 8 Col. i : 13-17. 
 
 3. There are also passages which speak of the 
 
 divine attributes and actions of Christ 
 while he is designated by the human title. 
 John 3 : 13 ; 6 : 62 Rom. 9:5 Rev. 5 : 
 12, 13. 
 
 C. THE WORK OF THE REDEEMER AS PROPHET, 
 PRIEST, AND KING. 
 
 /. As Prophet. 
 
 In the Scriptures the word prophet is generally 
 used of one who speaks for another with author- 
 ity. A prophet of God is one who has authority 
 and who has the necessary qualifications to con- 
 vey God's messages to men. He may also be an 
 interpreter. 
 
 1. Christ executed the office of prophet in his 
 
 own person on earth with his disciples, by 
 his word and by his works. Matt. 5 : 24. 
 
 2. Also through other agents; through his 
 
 Spirit, by inspiration, by spiritual illumina- 
 tion, through the officers of the church 
 inspired as apostles, prophets, and teachers, 
 those qualified for the ministry of the 
 word. Eph. 4:11, 12 I John 2,20; 
 5 : 20. He continues to execute the office 
 
44 Outline of Fundamental Doctrines. 
 
 of prophet through eternity. Rev. 7:17; 
 21 : 23. 
 
 II. As Priest. 
 
 As a prophet is qualified and authorized to 
 teach and interpret the truth of God to men, so a 
 priest is one who is qualified and authorized to 
 "draw near to the Lord for men." Ex. 19:22. 
 The New Testament phrase is "appointed for 
 men in things pertaining to God, that he may 
 offer both gifts and sacrifices for sin." Heb. 
 
 5 : ! 
 
 1. A priest must be taken from among men to 
 
 represent them. Ex. 28 : 9, 12, 21, 29 
 Heb. 5 : 12. 
 
 2. He must be chosen by God. Ex. 28 : i - 
 
 Num. 16:5 Heb. 5 : 4. 
 
 3. He must be holy morally pure and con- 
 
 secrated to God. Ex. 39:30, 31 Lev. 
 21 : 6, 8 Ps. 106 : 16. 
 
 4. He must have a right to draw near to Jeho- 
 
 vah and to offer sacrifices and make inter- 
 cession. Ex. 19:22 Lev. 16:3, 7, 12, 
 15 Num. 16:5. 
 
 5. The Old Testament declares Christ to be a 
 
 priest. Ps. no : 4 (Cf. Heb. 5:6; 6 : 20) 
 Zech. 6 : 13. 
 
 6. Priestly functions are ascribed to him. Isa. 
 
 53 : 10 Dan. 9 : 24, 25. The temple and 
 its services and all the Old Testament sac- 
 rifices wefe typical of Christ and his work, 
 
Outline of Fundamental Doctrines. 45 
 
 and He superseded these. Col. 2:17 
 Heb. 9 : 10-12 ; 10 : u, 12. 
 . New Testament proof. Christ as a man was 
 taken from among men to stand for them 
 before God. Heb. 2:16; 4:15. He 
 was chosen by God. Heb. 5:5, 6. He 
 was perfectly holy. Luke 1:35 Heb. 
 7 : 26. He has the right of the nearest 
 access and the greatest influence with the 
 Father. John 11:42; 16:28 Heb. i: 
 3 ; 9 : 11-24. 
 
 a. He "mediated" in the general sense of 
 
 the term. John 14:6 I Tim. 2:5 
 Heb. 8 : 6. 
 
 b. He offered propitiation. Eph. 5:25 
 
 Heb. 9:26; 10 : 12 I John 2 : 2. 
 
 c. He makes intercession. Rom. 8:34 
 
 Heb. 7 : 25 I John 2:1. 
 Christ as priest made atonement for us, was 
 made a substitute for us. A substitute is one 
 appointed or accepted to act or to suffer in 
 the stead of another, and his actions or suf- 
 ferings are vicarious. That Christ obeyed 
 and suffered as the substitute of his people 
 is shown by the following : 
 a. The Greek preposition huper, with the 
 genitive, sometimes signifies instead of, 
 and the construction is used to set forth 
 the relation of Christ's work to us. II 
 Cor. 5:14, 15, 20 Gal. 3:13 Phile- 
 mon 13 I Peter 3 : 18. 
 
46 Outline of Fundamental Doctrines. 
 
 b. The preposition anti definitely and al- 
 
 ways expresses substitution. Matt. 2 : 
 22 j 5 : 38 j 20:28 Mark 10 : 45 I 
 Tim. 2 : 6. 
 
 c. The same is true as to what the Scriptures 
 
 teach as to our sins being laid upon 
 Christ. Our sins are said to be imputed 
 to Christ or credited to him. Lev. 7 : 18 
 Num. 18:27 P S - IQ 6 : 31 Isa. 
 53 : 12 Luke 22:37 Rom. 2:26; 
 4:3-9 II Cor. 5 : 19-21 Gal. 3 : 13. 
 
 d. The effects of Christ's action as priest are 
 
 shown. 
 
 (1) As towards God, they are declared 
 to be propitiatory. Rom. 3:25, 26 
 Heb. 2:17 I.John 2 : 2 ; 4 : 10. 
 
 (2) As respects the sinner, they are 
 declared to be redemption, deliverance 
 by ransom. Isa. 51:11; 62:12 I Cor. 
 7:23 Gal. 3 : 13, 14 I Tim. 2:6 
 I Peter i : 18, 19 Rev. 5 : 9. 
 
 ///. As King. 
 
 The kingdom of Christ is a very prominent sub- 
 ject in Scripture. Dan. 2 : 44 Matt. 13 \ 22 : i- 
 14 Luke 13 : 22-30 ; 17 : 20, 21 Rom. 14 : 17 
 Eph. i : 10, 20-22 I Peter 3 : 22. 
 
 i. Christ's authority embraces the universe. 
 Matt. 28:18 Eph. i : 17-23 Phil. 2: 
 9-11. It is distinguished as 
 
Outline of Fundamental Doctrines. 47 
 
 a. His kingdom of power, which embraces 
 
 the entire universe in his providential 
 and judicial administration. The end of 
 this is the subjugation of his enemies, 
 the vindicating of divine righteousness, 
 and the perfecting of his church. John 
 5 : 22-27 ; 9 139 1 Cor. 15 : 25 Heb. 
 10 : 12, 13. 
 
 b. His kingdom of grace, which is spiritual 
 
 alike as to its subjects, laws, modes of 
 administration and instrumentalities. 
 
 c. His kingdom of glory, which is the consum- 
 
 mation of his gracious administration and 
 
 will continue forever. 
 
 . The object of Christ's authority is to accom- 
 plish the salvation of his church. Eph. i : 
 22, 23. As the universe is one physical 
 and moral system, it was necessary that 
 Christ's authority should extend to the 
 whole, in order 
 
 a. To cause all things to work together for 
 
 the good of his people. Rom. 8 : 28. 
 
 b. To establish a kingdom for them. Luke 
 
 22 : 29 John 14 : 2. 
 
 c. To subjugate all his enemies. I Cor. 15:25. 
 
 d. That all should worship Him. Heb. 1:6 
 
 Rev. 5 19-13. 
 
 . The following are some of the titles which 
 are applied in Scripture to this kingdom, 
 with the sense in which they are used. 
 
48 Outline of Fundamental Doctrines. 
 
 a. The kingdom of God, Luke 4 : 43, because 
 
 it is of divine origin and the authority of 
 God is exercised in its administration. 
 
 b. The kingdom of Christ, Matt. 16 : 28; Col. 
 
 i : 13, because He is in person the im- 
 mediate sovereign. 
 
 c. The kingdom of heaven, Matt, n : 12, be- 
 
 cause its origin and characteristics are 
 from heaven and its consummation is to 
 be in heaven. 
 
 4. As to Christ's administration of the affairs 
 of his own people 
 
 a. It is providential. He administers his 
 
 providential government over the uni- 
 verse with the design of accomplishing 
 the support, defence, enrichment and 
 glorification of his people. 
 
 b. It is accomplished by the dispensation of 
 
 his Spirit who calls, sanctifies, comforts, 
 raises and glorifies his people. John 15 : 
 26 Acts 2 : 23-26. 
 
 c. It is further accomplished through the 
 
 functions of his church, its offices and 
 the laws which they administer. Matt. 
 28 : 18-20 Eph. 4 : 8-n. 
 
 d. Under this administration his kingdom 
 
 presents two aspects : - 
 
 (1) As militant. Eph. 6 : 11-17. 
 
 (2) As glorified, or triumphant. Rev. 
 3 :2i. 
 
Outline of Fundamental Doctrines. 49 
 
 Accordingly Christ is represented as 
 a great Captain (Rev. 19 : n, 16), and 
 as a Prince reigning upon his throne. 
 Rev. 21 : 5, 22, 23. 
 
 The throne upon which Christ sits 
 is represented as 
 
 A throne of grace. Heb. 4:16. 
 
 A throne of judgment. Rev. 20 : 
 11-15. 
 
 A throne of glory. Rev. 4 : 25 ; 5:6. 
 
 5. The sense in which Christ's kingdom is 
 
 spiritual. 
 
 a. The king is a spiritual and not an earthly 
 
 sovereign. Matt. 20 : 28 John 18 : 36. 
 
 b. His throne is at the right hand of God. 
 
 Heb. i : 3. 
 
 c. His scepter is spiritual. Ps. no : 2 Isa. 
 
 61 : 1-3 ; 63 : i. 
 
 d. The citizens of the kingdom are spiritual 
 
 men. John 4 : 24. 
 
 e. The mode in which he administers his 
 
 government is spiritual. Zech. 4:6, 7. 
 /. His laws are spiritual. John 4 : 24. 
 g. The blessings and penalties of his kingdom 
 
 are spiritual. I Cor. 3 14-11 II Cor. 
 
 10:4 Eph. 1:3-8 II Tim. 4:2 
 
 Titus 2 : 15. 
 
 6. Christ as seated at the right hand of the 
 
 Father. Some of the language may be 
 figurative, but it sets forth the glorification 
 
50 Outline of Fundamental Doctrines. 
 
 of Christ in heaven. It presents him as 
 the God-man exalted to supreme and uni- 
 versal glory and power. Ps. 110:1 
 Dan. 7:13, 14 Matt. 26:64 Mark 
 16 : 19 John 5 : 22 Rom. 8 : 34 Eph. 
 i : 20-22 Phil. 2 : 91 1 Col. 3:1 
 Heb. 1:3, 4 ; 2:9; 10:12 I Peter 3 : 22 
 Rev. 5 :6. 
 
 D. THE WORK OF THE HOLY SPIRIT IN 
 REDEMPTION. 
 
 (See Personality and Deity under head of the 
 Trinity.) 
 
 /. The Father and the Son Work by, and through, 
 the Holy Spirit. 
 
 He came upon men and clothed them with the 
 power of God as worker, prophet or leader. Gen. 
 41:38 Ex. 31:1-3; 35:31 Num. 11:29; 
 24:2 I Sam. 10:10 II Chron. 15:1 Isa. 
 63: ii Eze. ii :23, 24. 
 
 //. He acts by Himself as follows : 
 
 1. He convicts men of sin. John 16 : 8 Acts 
 
 2:37. 
 
 2. He regenerates. John 3 : 3-5 ; 6 : 63 Titus 
 
 3:5-7. 
 
 3. He is the witness to us concerning Jesus. 
 
 Heb. 10:15 I John 5 : 7. 
 
Outline of Fundamental Doctrines. 51 
 
 4. He is the author of assurance to us. Rom. 
 
 8 : 14-16 I John 4 : 13. 
 
 5. He is the inspirer of the Scriptures and our 
 
 personal teacher. John 14:26; 16:13 
 
 I Cor. 2 : 9-13 ; 12 13-8 I Thess. 1:5 
 
 II Tim. 3 : 16 Heb. 3 : 7 II Peter i : 21. 
 
 6. He dwells in the disciples of Jesus. I Cor. 
 
 2:9-16; 6:17; 12:13 Gal. 3:5; 4:6; 
 5 :25 Eph. 2 :22; 3 : 16; 5 : 18 I Peter 
 i : ii I John 3 : 24. 
 
 7. He sheds abroad the love of God in our 
 
 hearts. Rom. 5:5. 
 
 8. He gives hope, joy, peace, liberty. Gal: 
 
 5 : 22 II Cor. 3: 17. 
 
 9. He is the Comforter. John 14:16, 26; 15; 
 
 26; 16:7 Acts 9 131 Rom. 15:13. 
 
 10. He sanctifies. Rom. 8:6-11 I Cor. 6: 
 ii Gal. 5 : 22-26 II Thess. 2 : 13. 
 
 ///. The Holy Spirit for Service. 
 
 1. The gift. (See texts under I.) John 14 : 17 
 
 i Cor. 3:16; 6 : 19, 20 Luke 4 : 17-21 
 
 John 3:34 Acts 10:38 Isa. 44'3 
 Acts 1:5, 8; 2:4, 38, 39; 4:31; 6:3; 
 9:17. 
 
 2. How given. Luke 11:13; 24:49 John 
 
 20:22 Acts 1:4; 2:38; 5:32; 8:17; 
 19:6 ! John 5 : 14, 15. 
 
 3. As to the renewal of the gift. Acts 4:31; 
 
 10:44; ii :i5; !3 : 5 2 - 
 
52 Outline of Fundamental Doctrines. 
 
 E. THE WORK OF REDEMPTION VIEWED IN ITS 
 RELATIONS TO THE BELIEVER. 
 
 /. The Union between Christ and the Believer. 
 
 i. As to its nature. 
 
 a. Its federal and representative character. 
 
 Hereby Christ as the second Adam (i 
 Cor. 15 : 22) assumes in the covenant of 
 grace those broken obligations of the 
 covenant of works which the first Adam 
 failed to discharge, and fulfills them all 
 in behalf of all his "sheep" those 
 whom the Father has given him. 
 
 b. Its spiritual and vital character. 
 
 (i) It is a spiritual union. Its actu- 
 ating source is found in the Spirit of its 
 head dwelling and working in the mem- 
 bers. I Cor. 6:17; 12:13 I John 
 
 3 :2 4; 4:13- 
 
 (2.) It is a vital union. Our spiritual 
 life is sustained and determined in its 
 nature and movement by the life of 
 Christ through the indwelling of the 
 Spirit. John 14 : 19 Gal. 2 : 20. 
 
 (3) It embraces our entire persons 
 our bodies through our spirits. I Cor. 
 6:15, 19. 
 
 (4) It is an indissoluble union. This 
 union is between the believer and the 
 person of the God-man in his office of 
 
Outline of Fundamental Doctrines. 53 
 
 mediator. Its immediate organ is the 
 Holy Spirit, who dwells in us, and 
 through him we are virtually invited to 
 commune with the whole Godhead, since 
 he is the Spirit of the Father as well as 
 of the Son. John 10 : 28 ; 14 : 23 ; 17 : 
 21, 23 I Thess. 4 : 14, 17. 
 2. As to its consequences (in general) 
 
 a. Believers have a community with Christ 
 in his covenant standing and rights. 
 
 Forensically they are rendered com- 
 plete in Him. His righteousness and 
 his Father are theirs. They receive adop- 
 tion in him and are accepted as to both 
 their persons and services in the Be- 
 loved. They are sealed by his Holy 
 Spirit of promise, in Him obtain an in- 
 heritance, sit with Him on his throne, 
 and behold his glory. Rom. 8 : i 
 Eph. i : 6, 11,13 Pnil - 3 : 8 > 9 Col. 
 2 : 10. 
 
 As Mediator Jesus is the Christ the 
 Anointed One, and the believer is the 
 Christian, or receiver of the unction. 
 Acts ii : 26 I John 2 : 20. His me- 
 diatorial office embraces three principal 
 functions : 
 
 (i) Prophet. In fellowship with Him 
 the believer is a prophet. John 16:13 
 I John 2 : 27. 
 
54 Outline of Fundamental Doctrines. 
 
 (2.) Priest, The believer is also a 
 priest in Him. Isa. 61 : 6 I Peter 2 : 
 5 Rev. 20 : 6. 
 
 (3) King. In Him the believer is also 
 a king. I Peter 2:9 Rev. 3:21; 
 5 :io. 
 
 b. Believers have fellowship with Him in the 
 
 transforming, assimilating power of his 
 life. 
 
 (1) As to their souls. Rom. 8:9 
 Phil. 2:5 I John 3 : 2. 
 
 (2) As to their bodies. Rom. 6:5 
 
 I Cor. 6:17, 19; 15:47, 49 Phil - 
 3:21. Thus believers are made to bear 
 fruit to Christ, both in their bodies and in 
 their spirits which are his. John 15:5 
 
 II Cor. 12 : 9 I John i : 6. 
 
 c. This leads to their fellowship with Christ, 
 
 in their experience, in their labors, suffer- 
 ings, temptation, and death, and, finally, 
 in his glory. Gal. 6 : 17 Phil. 3 : 10 
 Heb. 12 : 3 I Peter 4:13. 
 
 d. Also to Christ's rightful fellowship with 
 
 them in all they possess. Rom. 14:8 
 I Cor. 6 : 19, 20. 
 
 e. Also to the consequence that in the 
 
 spiritual reception of the sacraments, 
 they do really hold fellowship with Him. 
 They are baptized into Christ. John 6 : 
 51, 56 I Cor. 10 : 16 ; n : 26 Gal, 
 3 : 27. 
 
Outline of Fundamental Doctrines. 55 
 
 //. Doctrines Connected with the Union of Christ 
 with the Believer. 
 
 i. Repentance. 
 
 a. Its nature. The chief word used in the 
 
 New Testament for repentance signifies 
 to change one's mind or purpose. 
 
 Repentance includes a sense of per- 
 sonal guilt, pollution, and helplessness, 
 an apprehension of the mercy of God in 
 Christ, grief and hatred of sin, a reso- 
 lute turning from it unto God, and a 
 persistent endeavor after a new life of 
 holy obedience. 
 
 b. As to the nature of the sense of sin which 
 
 is essential to repentance. True repent- 
 ance brings the believer to see and ap- 
 preciate the holiness of God as revealed 
 alike in the law and in the gospel, and in 
 that light to see and feel the exceeding 
 sinfulness of all sin as well as the sinful- 
 ness of his own nature. Job 42 : 6 Ps. 
 51 : 4-9 Rom. 3:20. 
 
 c. As to the apprehension of the mercy of 
 
 God in Christ as essential to repentance. 
 The awakened conscience echoes God's 
 law, and can be appeased by no less a 
 propitiation than that demanded by 
 divine justice itself, and until this is 
 realized in a believing application to 
 Christ, either indifference must stupefy 
 
56 Outline of Fundamental Doctrines. 
 
 or remorse must torment the soul. Out 
 of Christ, God is a "consuming fire," 
 and the dread of him drives the soul 
 away. Deut. 4:24 Heb. 12:29. A 
 sense of the amazing goodness of God to 
 us in the gift of his Son, and of our un- 
 grateful requital of it is necessary to 
 create in the repentant soul the proper 
 shame and sorrow for sin as committed 
 against God. 
 //. The evidence of genuine repentance. 
 
 (1) There is the evidence of our in- 
 ternal experience with the teaching of 
 God on this subject. This is to be 
 determined by prayerful study of the 
 Scriptures in connection with self-ex- 
 amination. 
 
 (2) Another source of evidence is in 
 the permanent effects realized in the life. 
 These are the hatred and forsaking of 
 secret as well as of open sins, the choice 
 of God's service as both right and desir- 
 able, public confession, and entire prac- 
 tical consecration. 
 
 e. Scripture examples of repentance. 
 
 (1) True. II Sam. 12 : 13 Ps. 51 : 4 
 
 II Sam. 24 : 10 Luke 15 : 18, 21 
 Luke 18 : 13. 
 
 (2) False. Ex. 9 : 27, 34 ; 10 : 16, 20 
 
 I Sam. 15 : 24 Matt. 27 : 4, 5. 
 2, Faith. 
 
Outline of Fundamental Doctrines. 57 
 
 a. New Testament usage. The Greek word 
 
 for " faith" is derived from the verb 
 meaning "to persuade" or "to con- 
 vince." It has different meanings as 
 follows : 
 
 (1) That state of mind which is in- 
 duced by persuasion. Rom. 14 : 22. 
 
 (2) Good faith, fidelity, sincerity. 
 Rom. 3:3 Titus 2 : 10. 
 
 (3) Assent to the truth. Phil, i : 27 . 
 II Thess. 2 : 13. 
 
 (4) Faith toward, on, or in God. 
 Mark n : 22 I Thess i :8 Heb. 6 :i 
 
 I Peter 1:21. In Christ. Acts 24 : 24 
 
 Rom. 3 : 35 Gal. 2 : 16-20. 
 
 (5) The object of faith ; viz., the reve- 
 lation of the gospel. Rom. 1:5; 10 : 8 
 I Tim. 4 : i Jude 3, 20. 
 
 b. The different meanings of the verb " to 
 
 believe." 
 
 (1) To assent to, or to be persuaded 
 of, the truth. Luke i : 20 John 3 : 12. 
 
 (2) To credit the statement of a per- 
 son. John 5 : 46, 47. 
 
 (3) To trust or to have confidence in. 
 Acts 27 : 25. 
 
 (4) The phrase "to believe in" or 
 "upon "is always used to express trust 
 or confidence terminating upon God, or 
 upon Christ as Mediator. We are often 
 said to believe or credit Moses or other 
 
58 Outline of Fundamental Doctrines. 
 
 teachers of the truth, but we can believe 
 in or on Christ alone. John 3 : 15-18 ; 
 14:1 Acts 16:31 Rom. 4:24 I 
 Peter 1:21. 
 
 c. Religious faith is belief of the truth, on the 
 
 testimony of God, and includes knowl- 
 edge, assent, and trust. 
 
 d. The difference between knowledge and 
 
 faith. 
 
 Generally, knowledge is the apprehen- 
 sion of an object as true, and faith is an 
 assent to its truth. In this general sense 
 every exercise of faith includes the knowl- 
 edge of the object assented to. 
 
 e. The ultimate grounds of that assent to the 
 
 truth which is essential to faith. 
 
 In general the ultimate ground upon 
 which our assent to the truth of any ob- 
 ject rests, is the veracity of God. 
 
 Religious faith rests, first, upon the 
 faithfulness of God as pledged in his 
 supernatural revelation, ( John 3:33); 
 second, upon the evidence of spiritual 
 illumination, personal experience of the 
 power of the truth, and the witness of 
 the Holy Ghost. Thus it rests not in 
 the wisdom of men, but in the power of 
 God. I Cor. 2 : 5-12. 
 
 /. The two kinds of evidence by which we 
 know that God has revealed certain 
 truths as objects of faith. 
 
Outline of Fundamental Doctrines. 59 
 
 (1) The evidence which resides in the 
 truth itself moral, spiritual, experi- 
 mental, rational. Jer. 23 : 29 John 6 : 
 33 John 14: 7, 26. 
 
 (2) The accrediting evidence of the 
 presence and power of God accompany- 
 ing the promulgation of the truth, and 
 proving that it is from him. These are 
 miracles, providential dispensations, and 
 the fulfillment of prophecy. John 5 : 
 36 Heb. 2 : 4. 
 
 g. Historical faith. That mode of purely 
 rational faith called historical is that ap- 
 prehension of, arid assent to, the truth 
 which regards it in its purely rational 
 aspects as mere facts of history, or as 
 mere parts of a logical system of opinion. 
 
 h. Temporary faith. This is that state of 
 mind often experienced in the world by 
 impenitent hearers of the gospel, in- 
 duced by the moral evidence of the 
 truth, the common influence of the Holy 
 Ghost, and the power of religious sym- 
 pathy. Sometimes the excited imagi- 
 nation appropriates the promises of the 
 gospel. Matt. 13 : 20. Sometimes, like 
 Felix, the man believes and trembles. 
 Often it is at first impossible to distin- 
 guish this state of mind from genuine 
 saving faith. But not springing from a 
 divine work of re-creation it has no 
 
60 Outline of Fundamental Doctrines. 
 
 root in the permanent principles of the 
 heart. 
 
 /. The fact that saving faith includes trust is 
 proved from the language of Scripture. 
 The uniform and single condition of 
 salvation as presented in the Scriptures 
 is expressed in the words "believe in, or 
 on, Christ." John 7 : 38 Acts 9 : 42 ; 
 16 : 31 Gal. 2 : 16. 
 
 To believe in, or on, a person neces- 
 sarily implies trust as well as credit. 
 Acts 26:18 Gal. 3:26 II Tim. 3 : 
 15 Heb. ii : i. 
 
 J. The same may be proved from expressions 
 used in the Scriptures as equivalent to the 
 phrase "believing in Christ." Such ex- 
 pressions are: Receiving Christ (John 
 i : 12 ); Looking to Christ ( Isa. 45 122); 
 ( Cf. Num. 21:9 John 3:14, 15); 
 Fleeing for refuge ( Heb. 6 : 18 ) ; Coming 
 to Christ (Matt. 11:28 John 6:35, 
 37); Committing unto Christ (II Tim. 
 i : 12.) 
 
 k. The object of the specific act of faith 
 whereby we are saved or justified is 
 the person and work of the Lord Jesus 
 Christ as Mediator. 
 
 (i) The Scriptures expressly declare 
 that we are justified by that faith of 
 which Christ is the object. Rom. 3 : 
 22, 25 Gal. 2:16 Phil. 3 : 9. 
 
Outline of Fundamental Doctrines. 61 
 
 (2) We are said to be saved by faith 
 in Christ. John 1:12; 3:16, 36 ; 6 : 
 
 35 Acts I0 : 43; l6 : 3 1 - 
 
 (3) The rejection of Christ, or the re- 
 fusal to submit to the righteousness of 
 God is declared to be the ground of rep- 
 robation. John 3:18, 19 ; 8 : 24. 
 
 Assurance of one's personal salvation is 
 attainable in this life through faith. 
 
 (1) This is directly asserted. Rom. 
 8 : 16 II Peter i : 10 I John 2:3; 
 
 3' *4; 5 ' J 3- 
 
 (2) Scriptural examples of its attain- 
 ment are given. II Tim. i : 12 ; 4 : 7, 8. 
 
 (3) This assurance is grounded upon 
 the divine truth of the promises of salva- 
 tion, the inward evidence of those graces 
 unto which those promises are made, 
 and the testimony of the Spirit of adop- 
 tion. Rom. 8:15, 1 6. 
 
 (4) This genuine assurance may be 
 distinguished from presumptuous confi- 
 dence by these marks : 
 
 (a) True assurance begets unfeigned 
 humility. I Cor. 15 : 10 Gal. 6 : 14. 
 
 () It leads to ever increasing dili- 
 gence in practical religion. Ps. 51 : 12, 
 
 X 3> 19- 
 
 (c) Also to candid self-examination 
 and a desire to be searched and cor- 
 rected by God. Ps. 139 : 23, 24. 
 
62 Outline of Fundamental Doctrines. 
 
 (d) Also to constant* aspirations after 
 nearer conformity to, and more intimate 
 communion with, God. I John 3 : 
 
 2, 3- 
 
 m. Living faith necessarily leads to good 
 works. 
 
 (1) From the nature of faith this is 
 true. It is the spiritual apprehension 
 and embrace of the whole truth of God, 
 the promises, the commands, the 
 threatenings of Scripture, viewed as 
 true and good. This faith occasions the 
 exercise of the renewed affections, and 
 love acted out is obedience. Each 
 separate truth produces its appropriate 
 effect upon the heart, and consequently 
 upon the life. 
 
 (2) The testimony of Scripture is to the 
 same effect. Acts 15 : 9 ; 26 : 18 Gal. 
 5 : 6 James 2 : 14-26 I John 5 : 4. 
 
 (3) This is also the experience of the 
 universal church. 
 
 3. Regeneration. 
 
 a. Scripture terms by which this work of God 
 is designated : 
 
 Creating. Eph. 4 : 24. 
 Begetting. I John 4 : 7. 
 Quickening. John 5:21 Eph. 2:5. 
 Calling out of darkness into marvel- 
 ous light. I Peter 2 : 9. 
 
 The subjects of it are said 
 
Outline of Fundamental Doctrines. 63 
 To be alive from the dead. Rom. 
 
 6:13. 
 
 To be new creatures. II Cor. 5:17. 
 To be born again, or anew. John 3 : 
 
 3> 7- 
 
 To be God's workmanship. Eph. 
 2 : 10. 
 
 b. The common doctrine held by evangelical 
 churches regarding regeneration. 
 
 (1) There are in the soul (besides its 
 several faculties) habits, or dispositions, 
 of which some are innate and others are 
 acquired, which lay the foundation for 
 the souPs exercising its faculties in 
 some particular way. Thus we intui- 
 tively judge a man's moral disposition to 
 be permanently evil when we see him 
 habitually acting sinfully, or to be per- 
 manently good when we see him ha- 
 bitually acting righteously. 
 
 (2) These dispositions are anterior to 
 moral action, and determine its charac- 
 ter as good or evil. 
 
 (3) In creation God made the dis- 
 position of Adam's heart holy. 
 
 (4) In the new creation God re-cre- 
 ates the governing disposition of the re- 
 generated man's heart so that he strives 
 after holiness. It is, therefore, properly 
 called a "regeneration," a "new crea- 
 tion," a "new birth." 
 
64 Outline of Fundamental Doctrines. 
 
 c. The term "heart," signifying that pre- 
 
 vailing moral disposition that determines 
 the volitions and actions, is the phrase 
 most commonly used in Scripture. 
 Prov. 4 : 23 Jer. 17 : 9 Matt. 12 : 33- 
 35 ; 15 : 19 Luke 6 : 43~45- 
 
 d. The difference between regeneration and 
 
 conversion. Regeneration is God's act ; 
 conversion is ours. Regeneration is the 
 implantation of a gracious principle; 
 conversion is the exercise of that princi- 
 ple. Regeneration is a single act, com- 
 plete in itself, and never repeated ; con- 
 version, as the beginning of holy living, 
 is the commencement of a series of acts, 
 constant and progressive. 
 
 e. Proof that there is such a thing as is com- 
 
 monly called regeneration. 
 
 (1) The Scriptures declare that such 
 a change is necessary. II Cor. 5:17 
 Gal. 6 : 15. 
 
 (2) The change is described. Eph. 
 2:514:23, 24 James i : 18 I Peter 
 i 123. 
 
 (3) It is necessary for the most moral 
 as well the most profligate. I Cor. 15 : 
 10 Gal. i : 13-16. 
 
 (4) That this change is not a mere 
 reformation is proved by its being re- 
 ferred to the Holy Spirit. Titus 3:5. 
 
Outline of Fundamental Doctrines. 65 
 
 (5) In the comparison of man's state 
 in grace with his state by nature. Rom. 
 6:13; 8:6-10 Eph. 5 :8. 
 
 (6) In the experience of all Christians 
 and the testimony of their lives. 
 
 f. The agency of the Holy Spirit. 
 
 The Christian church holds that in re- 
 generation the Holy Ghost is the agent, 
 and man the subject. 
 
 The act of the Holy Spirit, in implant- 
 ing a new principle, does not interfere 
 with the essential activity of the soul it- 
 self, but simply gives to that activity a 
 new direction. The soul, under the 
 conviction of the Holy Spirit, regards 
 some aspect of saving truth, and strives 
 to embrace it. The Holy Spirit, by an 
 exertion of creative power, changes the 
 governing disposition of the heart, and 
 immediately the soul exercises- new af- 
 fections and experimentally embraces 
 the truth. 
 
 g. Proofs that believers are subjects of super- 
 
 natural, or spiritual illumination. 
 
 (1) This is necessary. John 16:3 
 I Cor. 2 114 II Cor. 3 114; 4:3. 
 
 (2) The Scriptures expressly affirm it. 
 Ps. 19:7, 843:3, 4 John 17:3 1 
 Cor. 2 : 12, 13 II Cor. 4 :6 Eph. i : 
 
 5 
 
66 Outline of Fundamental Doctrines. 
 
 1 8 Phil. 1:9 Col. 3:10 1 John 
 4:7; 5:20. 
 
 The first effect of regeneration is to 
 open the eyes of our understanding to 
 the excellency of divine truth. The 
 second effect is the going forth of the 
 renewed affections toward that excel- 
 lency perceived. 
 
 h. Proof of the absolute necessity of regen- 
 eration. 
 
 (1) The Scriptures assert it. John 3 : 
 3 Rom. 8 : 6, 7 Eph. 2 : 10 ; 4: 
 21-24. 
 
 (2) It is proved from the nature of 
 man as a sinner. Rom. 7:18; 8 : 7-9 
 I Cor. 2:14 Eph. 2:1. 
 
 (3) Also from the nature of heaven. 
 Isa. 35 :8; 52:1 Matt. 5:8; 13: 
 41 Heb. 12 : 14 Rev. 21 127. 
 
 (4) The restoration of holiness is the 
 grand end of the whole plan of salva- 
 tion. Rom. 8 128, 29 Eph. 1:4; 5:5, 
 26, 27. 
 
 4. Justification. 
 
 a. The sense in which the Greek word for 
 "just" is used in the New Testament. 
 Its fundamental idea is that of per- 
 fect conformity to all of the require- 
 ments of the moral law. 
 
 (i) It is spoken of things or actions. 
 Matt. 20:4 Col. 4:1. 
 
Outline of Fundamental Doctrines. 67 
 
 (2) It is spoken of persons as person- 
 ally holy, conformed to the law in char- 
 acter. Matt. 5 :45 ; 9 : 13. 
 
 (3) As forensically just, /". ^., as con- 
 formed to the requirements of the law as 
 the condition of the covenant of life. 
 Rom. 1:17. 
 
 (4) Spoken of God in respect to his 
 possession of the attribute of distributive 
 justice in administering the provisions of 
 the law and the covenants. Rom. 3:26 
 I John i :p. 
 
 (5) It is spoken of Christ in respect 
 to his character as the only perfect man, 
 and to his representative position in 
 
 , satisfying all the demands of the law in 
 behalf of his people. Acts 3 114; 7:52; 
 22 : 14. 
 
 b. The usage of "to justify." 
 
 It means to declare a person to be just. 
 
 (1) Because personally conformed to 
 the law as to moral character. Luke 
 7 : 29 Rom. 3 : 4. 
 
 (2) Because, forensically, the demands 
 of the law as a condition of life have 
 been fully satisfied in regard to him. 
 Acts 13 139 Rom. 5:1, 9; 8:30, 33 
 I Cor. 6 : n Gal. 2:16; 3:11. 
 
 c. Proof that the word "to justify" is used 
 
 in a forensic sense in regard to the justi- 
 fication of sinners under the gospel. 
 
68 Outline of Fundamental Doctrines. 
 
 (1) The ungodly are said to be justi- 
 fied without the deeds of the law, by the 
 blood of Christ, by faith, freely, and of 
 grace, by means of a satisfaction and of 
 imputed righteousness. Rom. 3 : 20-28; 
 4:5-7; 5:1 Gal. 2:16; 3:11; 5:4 
 I John 2 : 2. 
 
 (2) It is used as the contrary of con- 
 demnation. Rom. 8 : 33, 34. 
 
 (3) The same idea is conveyed in many 
 equivalent and interchangeable expres- 
 sions. John 3 : 18 ; 5 : 24 Rom. 4 : 
 6, 7 II Cor. 5 : 19. 
 
 d. Usage of the tqrms "righteousness" and 
 "righteousness of God" in the New 
 Testament. 
 
 The term "just " is concrete, designat- 
 ing the person who is perfectly con- 
 formed to the law, or in respect to whom 
 all the demands of the law are completely 
 satisfied. The term "righteousness," on 
 the other hand, is abstract, designating 
 that quality or that obedience or suffer- 
 ing which satisfies the demands of the 
 law, and which constitutes the ground 
 upon which justification proceeds. 
 
 It signifies 
 
 (i) Holiness of character. Matt. 5 : 
 6 Rom. 6 : 13 Rom. 10:3-5 Phil. 
 3:9 Titus 3 15. 
 
Outline of Fundamental Doctrines. 69 
 
 (2) The vicarious obedience and suf- 
 ferings of Christ our substitute, which 
 become our righteousness, which is re- 
 ceived and appropriated by us through 
 faith. Rom. 3 : 22 ; 4 : 6, n ; 10 : 4-10 
 I Cor. i : 30. 
 
 The phrase "righteousness of God" 
 means that perfect righteousness or satis- 
 faction to the whole law, precept and 
 penalty alike, which God provides, and 
 which God will accept. Matt. 6 : 33 
 Rom. i : 17 II Cor. 5:21 James i : 
 
 20. 
 
 e. The usage of the term "justification." 
 
 It occurs only in Rom. 4 : 25 ; 5 : 16, 
 1 8. It signifies that relation to the law 
 into which we are brought in consequence 
 of the righteousness of Christ being made 
 legally ours. We are absolved from all 
 liability to the penalty, and the rewards 
 promised to obedience are declared to 
 belong to us. 
 
 f. The requirement of the law in order to the 
 justification of a sinner. 
 
 The law consists of a rule of duty and 
 a penalty to take effect in case of diso- 
 bedience. In the case of tlie sinner, 
 therefore, who has already incurred guilt, 
 the law demands that, besides the ren- 
 dering of perfect obedience, the penalty 
 
70 Outline of Fundamental Doctrines. 
 
 also should be suffered. Rom. 10:5 
 Gal. 3 : 10-13. 
 
 g. Proof that works cannot be the ground of 
 a sinner's justification. 
 
 (1) Paul repeatedly asserts this and 
 declares that we are not justified by our 
 own righteousness, which would come 
 by obedience to the law. Gal. 2 : 16 
 Phil. 3 : 9. 
 
 (2) The law demands perfect obedi- 
 ence. All works not perfect, therefore, 
 lead to condemnation, and no act of obe- 
 dience at one time can atone for diso- 
 bedience at another. Gal. 3 : 10, 21 ; 5 13. 
 
 (3) If we are justified by works, then 
 Christ, is dead in vain. Gal. 2 :2i ; 
 
 5 :4- 
 
 (4) If it were of works it would not be 
 of grace. Rom. n : 6 Eph. 2 : 8, 9. 
 
 (5) It would afford cause for boasting. 
 Rom. 3 : 27 ; 4 : 2. 
 
 (6) Paul also quotes the Old Testa 
 ment to prove that all men are sinners 
 (Rom. 3 : 9, 10), and that consequently 
 they cannot be justified by works. Ps. 
 143 : 2 Rom. 3 : 20. He quotes Hab. 
 2 : 4 to prove that the just shall live by 
 faith, and cites the example of Abraham 
 Gal. 3 : 6. 
 
 h. The ground of justification. 
 
Outline of Fundamental Doctrines. 71 
 
 The meritorious ground of justification 
 is the righteousness of Christ. Rom. 
 10 : 4 I Cor. i : 30. 
 
 Faith is the essential prerequisite and 
 instrument of receiving that righteous- 
 ness. Eph. 2 : 8. 
 
 Justification is a declaration on the 
 part of God that the law is satisfied be- 
 cause of the righteousness of Christ, 
 which is imputed to believers, and the 
 merits of which are received by them 
 through faith. 
 
 /. The sense in which Christ's righteousness 
 is imputed. 
 
 Imputation is an act of God as sover- 
 eign Judge, whereby (i) he makes the 
 guilt and legal responsibilities of our 
 sins really Christ's and punishes him for 
 them (Isa. 53:5, 1 1 John i : 29 II 
 Cor. 5:21 Gal. 3 : 13) ; and whereby 
 (2) he makes the righteousness of Christ 
 ours (that is, the legal right to reward, 
 by the gracious covenant conditioned on 
 righteousness), and then treats us as per- 
 sons legally invested with those rights. 
 Rom. 4:6; 10:4 I Cor. i : 30 II 
 Cor. 5:21 Phil. 3 : 9. 
 
 Imputation is the charging or credit- 
 ing to one's account as the ground of 
 judicial treatment. 
 
72 Outline of Fundamental Doctrines. 
 
 As Christ is not made a sinner by the 
 imputation to him of our sins, so we are 
 not made holy by the imputation to us 
 of his righteousness. The transfer is 
 only of guilt from us to him, and of 
 merit from him to us. Rom. 5 : 12-21. 
 Cf. Rom. 4 : 6 and 3:21 with 5 : 19. 
 /. The nature of the peace which flows from 
 justification. 
 
 (1) Peace with God, his justice being 
 completely satisfied through the right- 
 eousness of Christ. Rom. 5:1 II 
 Cor. 5:19 Col. 1:21 Eph. 2:14. 
 In witness of this his Holy Spirit is 
 given to us. Rom. 8:15, 16 Heb. 
 10 : 15, 17. His love is shed abroad in 
 our hearts (Rom. 5:5), and our fellow- 
 ship with him is established. 
 
 (2) Inward peace of conscience, 
 through the apprehension of the right- 
 eousness by which we are justified. Heb. 
 9:14; 10 : 2, 22. 
 
 k. Other benefits connected with justification. 
 Being justified on the ground of a per- 
 fect righteousness, our whole relation to 
 God and the law is changed ; the gift of 
 the Holy Spirit, adoption, sanctification, 
 the working of all things together for 
 good in this life, deliverance in death, 
 the resurrection of the body, and the final 
 glorification, all result from this. 
 
Outline of Fundamental Doctrines. 73 
 
 Adoption. 
 
 a. Classes of persons to whom the term 
 
 "sons," or "children of God" is ap- 
 plied in the Scriptures. 
 
 (1) In the singular, the term is applied 
 in a supreme sense to the Second Person 
 of the Trinity alone. 
 
 (2) In the plural, to angels, because 
 they are God's favored creatures. Job 
 1:6; 38:7. 
 
 (3) To human magistrates, because 
 they possess authority delegated from 
 God. Ps. 82 : 6. 
 
 (4) To good men as the subjects of a 
 divine adoption. 
 
 The sonship which this adoption con- 
 fers is twofold : 
 
 (a) General and external. Ex. 4:22 
 Rom. 9 : 4. 
 
 (^) Special, spiritual, and immortal. 
 Gal. 4:5 Eph. i : 4-6. 
 
 b. That which is represented in Scripture as 
 
 involved in being a child of God by 
 adoption. 
 
 (1) Derivation of nature from God. 
 John 1:13 James i : 18 I John 
 
 5:18. 
 
 (2) Being born again in the image of 
 God, bearing his likeness. Rom. 8 : 29 
 
 -II Cor. 3 : 18 Col. 3 : 10 \\ Peter 
 I 14. 
 
74 Outline of Fundamental Doctrines. 
 
 (3) Bearing his name. I John 3:1 
 Rev. 2 : 17; 3 : 12. 
 
 (4) Being the objects of his peculiar 
 love. John 17:23 Rom. 5:5-8 
 Titus 3:4 I John 4 : 7-11. 
 
 (5) The indwelling Spirit of his Son 
 (Gal. 4 : 5, 6), who forms in us a spirit 
 becoming the children of God : obedient 
 (I Peter i : 14 II John 6); free from 
 sense of guilt, legal bondage ', and fear of 
 death (Rom. 8:15 Gal. 5:1 Heb. 
 2:15); and elevated with a holy boldness 
 and royal dignity. Heb. 10:19, 22 
 I Peter 2:9; 4 : 14. 
 
 (6) Present protection, consolations, 
 and abundant provisions. Ps. 125 : 2 
 Isa. 66:13 Luke 12:27-32 John 
 14:18 I Cor. 3:21-23 II Cor. 
 i 14. 
 
 (7) Present fatherly chastisements for 
 our good, including both temporal and 
 spiritual afflictions. Ps. 51:11, 12 ; Heb. 
 12 1-5-11. 
 
 (8) The certain inheritance of the 
 riches of our Father's glory, as heirs 
 with God and joint-heirs with Christ 
 (Rom. 8:17 James 2:5 I Peter i: 
 4; 3:7); including the exaltation of our 
 bodies to fellowship with him. Rom. 
 8: 23 Phil. 3 121. 
 
 c. The relation of the three persons of the 
 Trinity to adoption. 
 
Outline of Fundamental Doctrines. 75 
 
 This adoption proceeds from the Fa- 
 ther, upon the merits of the Son, by the ef- 
 ficient agency of the Holy Spirit. John 
 i : 12, 13 Gal. 4 : 5, 6 Titus 3:5, 6. 
 By it God the Father is made our Father. 
 The God-man is made our Elder Brother, 
 and we are made like him, are associated 
 with him in community of life, standing, 
 relations, and privileges, and become 
 joint-heirs with him of his glory. Rom. 
 8:17, 29 Heb. 2:17; 4:15. The 
 Holy Spirit is our indweller, guide, 
 teacher, advocate, comforter, and sanc- 
 tifier. All believers being subjects of 
 the same adoption, are brethren. Eph. 
 3 : 61 John 3 114; 5:1. 
 6. Sanctification. 
 
 a. The sense of the words " holy " and "to 
 sanctify" in the Scriptures. 
 
 The verb is used in two senses in the 
 New Testament. 
 
 (1) To make clean physically or mor- 
 ally. 
 
 (a) Of ceremonial purification. Heb. 
 
 9 :i3- 
 
 (b) To render clean in a moral sense. 
 I Cor. 6 : ii Heb. 13 : 12. 
 
 Hence the phrase "them that are 
 sanctified" is convertible with "be- 
 lievers." I Cor. i : 2. 
 
 (2) To set apart from a common to a 
 sacred use, to devote. 
 
70 Outline of Fundamental Doctrines. 
 
 (a) Spoken of things. Matt. 23:17. 
 
 (b) Spoken of persons. John 10:36. 
 (<r) To regard and venerate as holy. 
 
 Matt. 6:9 1 Peter 3:15. The Greek 
 adjective usually translated holy has two 
 meanings, corresponding to those of the 
 verb. 
 
 (1) Pure, clean. 
 (a) Ceremonially. 
 
 (fr) Morally. Eph. i : 4. 
 
 (c) As a noun, saints. Rom. i : 7. 
 
 (2) Consecrated, devoted. Matt. 4 : 
 5 Acts 6 : 13 ; 21 128 Heb. 9 13. 
 
 b. The relation which sanctification sustains 
 
 to regeneration. 
 
 Regeneration is the creative act of the 
 Holy Spirit, implanting a new principle 
 of spiritual life in the soul. Conversion 
 is the first exercise of that new gracious 
 principle, in the spontaneous turning of 
 the new-born sinner to God. Sanctifica- 
 tion is the sustaining and developing work 
 of the Holy Spirit, bringing all the facul- 
 ties of the soul more and more perfectly 
 under the purifying and regulating in- 
 fluence of the implanted principle of 
 spiritual life. 
 
 c. The relation which justification and sanc- 
 
 tification sustain to each other. 
 
 The instant God regenerates a sinner, 
 he exercises faith in Christ. The instant 
 
Outline of Fundamental Doctrines. 77 
 
 he exercises faith, he is justified, and 
 sanctification, which is the work of 
 carrying on and perfecting that which is 
 begun in regeneration, is accomplished 
 under the condition of those new re- 
 lations into which he is introduced by 
 justification. 
 d. The sense in which the body is sanctified. 
 
 (1) As consecrated. 
 
 (a) As being the temple of the Holy 
 Ghost. I Cor. 6 119. 
 
 () As being a member of Christ. I 
 Cor. 6:15. 
 
 (2) As sanctified. Since our bodies 
 are integral parts of our persons, their 
 instincts and appetites act immediately 
 upon the passions of our souls ; and con- 
 sequently these must be brought under 
 the control of the sanctified soul ; and all 
 of the members of the body, as organs 
 of the soul, must be made instruments of 
 righteousness unto God. Rom. 6:13 
 I Thess. 4 : 4. 
 
 (3) It will be made like Christ's glori- 
 fied body. I Cor. 15:44 Phil. 3:21. 
 
 e. To whom the work of sanctification is re- 
 ferred. 
 
 (1) To the Father. I Thess. 5 : 23 
 Heb. 13 : 21. 
 
 (2) To the Son. Eph. 5:25, 26 
 Titus 2 : 14. 
 
Outline of fundamental Doctrines. 79 
 
 ecclesiastical meaning of the word in the 
 New Testament, is directly connected with 
 the Hebrew of the Old Testament and the 
 Greek of the Septuagint. Of the two words 
 in the Old Testament for the people of 
 God, one means an assembly in general, 
 the other an assembly for divine worship. 
 It is the latter which, in the Septuagint, is 
 usually translated by ecclesia. 
 The historical Church. 
 
 The historical Christian Church began 
 on the day of Pentecost ; and it was at first 
 composed of the disciples whom Jesus had 
 personally gathered. It was a community 
 inside of Judaism, with peculiar worship 
 and government. It was the ecclesia ; and 
 by this name Paul calls it in his earliest 
 epistles, whether in Palestine or outside. 
 I Thess. 2 : 14. Its complete name was the 
 "Church of God," or the "Church of 
 Christ" (Rom. 16 : 16), whether of a single 
 congregation, or of the whole body of be- 
 lievers. It was made up of the " sanctified 
 in Christ Jesus" (I Cor. i : 2), the "called 
 saints" (Rom. i : 7), the "holy nation" 
 (i Peter 2 : 9). In the deep conception of 
 Paul every believer was united with Christ, 
 and entered this close union through bap- 
 tism. I Cor. 12 : 13 Gal. 3 : 27. The 
 church was Christ's body, of which he was 
 the Head. Col. i : 14 ; 2 : 19. 
 
80 Outline of Fundamental Doctrines. 
 
 3. For the matter of church government, see in 
 the encyclopaedias the articles on the dif- 
 ferent denominations. 
 
 //. The Sacraments. 
 
 These are baptism and the Lord's Supper. 
 For a discussion of the sacraments, consult the 
 leading theological works in your denomination. 
 
 G. ESCHATOLOGY. 
 
 /. Death, and the State of the Soul after Death. 
 
 1. The different forms of expression by which 
 
 death is described in the Scriptures. 
 
 A departure out of this world. II Tim. 
 4:6. 
 
 A going the way of all the earth. Joshua 
 23 : 14. 
 
 A being gathered to one's fathers. Judges 
 2 : 10. 
 
 A being gathered to one's people. Deut. 
 
 32 :5- 
 
 A dissolving the earthly house of this 
 tabernacle. II Cor. 5:1. 
 
 A returning to the dust. Eccl. 12:7. 
 
 A sleep. John n : n. 
 
 A giving up the ghost. Acts 5 : 10. 
 
 A being absent from the body and pres- 
 ent with the Lord. II Cor. 5 : 8. 
 
 Sleeping in Jesus. I Thess. 4 : 14. 
 
 2. Definition of death. 
 
Outline of Fundamental Doctrines. 81 
 
 It is the suspension of the personal union 
 between the body and the soul, followed 
 by the resolution of the body into its 
 chemical elements, and the introduction of 
 the soul into that separate state of exist- 
 ence which may be assigned to it by its 
 Creator and Judge. Eccl. 12 : 7. 
 The relation of death to sin. 
 
 The entire penalty of the law, including 
 all the spiritual, physical, and eternal penal 
 consequences of sin, is called death in 
 Scripture. Gen. 2:17; Rom. 5:12. That 
 this included natural death is proved from 
 Rom. 5 : 13, 14, and from the fact that 
 when Christ bore the penalty of the law, it 
 was necessary for him to die. Heb. 9:22. 
 Why do the justified die ? 
 
 Justification changes the entire federal 
 relation of its subject to the law, and raises 
 him forever above all the penal conse- 
 quences of sin. Death, therefore, while 
 remaining a part of the penalty of the un- 
 satisfied law in relation to the unjust, is 
 like all other afflictions changed, in rela- 
 tion to the justified, into an element of im- 
 proving discipline. It is made necessary 
 for them from the present constitution of 
 the body, while it is to both body and soul 
 the gateway of heaven. They are made 
 free from its sting and fear. I Cor. 15 155 
 57 Heb. 2 115. They are now " blessed " 
 
 6 
 
82 Outline of Fundamental Doctrines. 
 
 in death, because they die "in the Lord" 
 (Rev. 14:13), and they shall at last be 
 completely delivered from its power, when 
 the last enemy shall be destroyed. I Cor. 
 15 : 26. 
 
 5. Evidence of the immateriality of the soul, 
 
 and the argument from this as to its con- 
 tinual existence after death. 
 
 The entire range of human experience 
 fails to make us acquainted with a single 
 instance of the annihilation of matter. 
 Material bodies, organized or chemically 
 compounded, constantly come into exist- 
 ence and in turn pass away, yet never 
 through the annihilation of their elemen- 
 tary constituents, but simply from the dis- 
 solution of that relation which these parts 
 had temporarily sustained to each other. 
 Spirit, however, is essentially simple and 
 single, and therefore incapable of that dis- 
 solution of parts to which material bodies 
 are subject. We infer, therefore, that 
 spirits are immortal, since they cannot be 
 subject to that only form of death of which 
 we have any knowledge. 
 
 6. The argument in favor of the immortality of 
 
 the soul derived from its imperfect devel- 
 opment in this world. 
 
 In every department of organized life 
 every individual creature, in its normal 
 state, tends to grow toward a condition of 
 
Outline of fundamental Doctrines. S3 
 
 complete development, which is the per- 
 fection of its kind. Every human being, 
 however, is conscious that in this life he 
 never attains that completeness which the 
 Creator contemplated in the ideal of his 
 type. He has faculties undeveloped, ca- 
 pacities unfulfilled, natural desires unsatis- 
 fied. He knows that he was designed to 
 be much more than he is and to fill a much 
 higher sphere. 
 
 The argument on this subject derived from 
 the distributive justice of God. 
 
 It is an invariable judgment of natural 
 reason and a fundamental doctrine of the 
 Bible that moral good is associated with 
 happiness, and moral evil with misery, by 
 the unchangeable nature and purpose of 
 God. But the history of all individuals 
 and communities alike establishes the fact 
 that this life is not a state of retribution, 
 that here wickedness is often associated 
 with prosperity, and moral excellence with 
 sorrow. 
 
 We must hence conclude that there is a 
 future state in which all that appears at 
 present inconsistent with the justice of God 
 shall be adjusted. See Ps. 73. 
 
 The operations of conscience point to a 
 future state. 
 
 Conscience is the voice of God in the 
 soul, which witnesses to our sinfulness and 
 
84 Outline of Fundamental Doctrines. 
 
 ill-desert, and to his essential justice. Ex- 
 cept in the case of those who have found 
 refuge in the righteousness of Christ, every 
 man feels that his moral relations to God 
 are never settled in this life, and hence the 
 characteristic testimony of the human con- 
 science has always been in accordance with 
 the word of God, that " after death comes 
 the judgment." 
 
 9. This doctrine is established also by the gen- 
 eral consent of mankind. 
 
 This has been the universal faith of all 
 men, of all races, and in all ages. Uni- 
 versal consent, like every universal effect, 
 must be referred to an equally universal 
 cause, and this consent, uniform among 
 men differing in every other possible re- 
 spect, can be referred to no common ori- 
 gin other than the constitution of man's 
 common nature, which is the testimony of 
 his Maker. 
 
 10. The Old Testament teaches the same dis- 
 tinction between body and soul that is 
 taught in the New Testament. 
 
 In- the account of the creation, it is stated 
 that the body was formed of the dust of 
 the earth and the soul in the image of the 
 Almighty. Gen. 1:26, 27; 2:7. 
 
 In the definition of death (Eccl. 12:7), 
 the dust returns to dust and the spirit to 
 God who gave it 
 
Outline of Fundamental Doctrines. 85 
 
 11. The doctrine of the immortality of the soul 
 
 is shown in the Old Testament by the use 
 of the word sheoL 
 
 This word is used in the Old Testament 
 to signify, in a vague and general sense, 
 the state of the departed, both the good 
 and the bad, intermediate between death 
 and the resurrection of the righteous, gen- 
 erally invested with gloomy associations, 
 and indefinitely referred to the lower parts 
 of the earth. Deut. 32 : 22 Hosea 13 : 
 14 Amos 9:2. Thus it is used for the 
 grave as the receptacle of the body 'after 
 death (Gen. 37:35 Job 14:13); but 
 principally to designate the receptacle of 
 departed spirits. That they were con- 
 scious in this state appears to be indicated 
 by what is revealed of Samuel. I Sam. 
 28:7-20 Isa. 14:15-17. In the treat- 
 ment of the whole subject, the Old Testa- 
 ment Scriptures rather take the continued 
 existence of the soul for granted, than ex- 
 plicitly assert it. 
 
 12. Our Saviour's argument on this subject 
 
 against the Sadducees. Luke 20:37, 38. 
 Long after the death of Abraham, Isaac, 
 and Jacob, Jehovah designated himself to 
 Moses as their God. Ex. 3 : 6. But, 
 argued the Saviour, "he is the God, not 
 of the dead, but of the living." This 
 proves the immortality of the soul, but as 
 
86 Outline of Fundamental Doctrines. 
 
 God is the covenant God of persons, and 
 the person is only complete with body and 
 soul, it establishes the immortality of the 
 entire person. 
 
 13. Some Old Testament passages implying the 
 
 hope of a state of blessedness after death. 
 Num. 23:10 Job 19:26, 27 Ps. 16 : 
 9-11 ; 17 : 15 ; 49 : 14, 15 ; 73 : 24-26 
 Isa. 25 : 8; 26: 19 Dan. 12 : 2, 3, 13 
 Hosea 13 : 14. 
 
 14. Other evidence in the Old Testament to the 
 
 continued existence of the soul. 
 
 a. The translations of Enoch and Elijah, 
 
 and the temporary reappearance of 
 Samuel. Gen. 5:24 Heb. 11:5 
 II Kings 2 : n I Sam. 28 : 7-20. 
 
 b. The command to abstain from necro- 
 
 mancy implies the prevalent existence of 
 a belief that the dead still continue in be- 
 ing in another state. Deut. 18 : 10-12. 
 
 c. In their symbolical system Canaan repre- 
 
 sents the permanent inheritance of Christ's 
 people ; and the entire purpose of the whole 
 Old Testament revelation, as apprehended 
 by Old Testament believers, had respect 
 to a future existence and inheritance after 
 death. Acts 2 6 : 6-8 Eph. 1:14 
 Heb. ii : 10-16. 
 
 15. The teaching of the New Testament as to 
 
 the state of the soul immediately after 
 death, 
 
Outline of Fundamental Doctrines. 87 
 
 This is that the souls of the righteous are 
 received into the presence of God, into 
 his light and glory, and that the souls of 
 the wicked are banished from his presence. 
 Luke 23 : 43 II Cor. 5 : 6-8 Phil, i : 23, 
 24 Luke 16 : 23, 24 Jude 5-7. 
 
 1 6. The significance and usage of the word 
 
 hades in Scripture. 
 
 It designates generally the invisible world 
 inhabited by the spirits of dead men. The 
 classical heathen writers divided it into two 
 contrasted regions, the one called Elysium, 
 the abode of the blessed and good, and the 
 other Tartarus, the abode of the vicious 
 and miserable. 
 
 It was used by the authors of the Sep- 
 tuagint to translate the Hebrew word sheol. 
 Compare Acts 2:27 and Ps. 16 : 10. 
 
 In the New Testament the word occurs 
 only ten times, and in every case is repre- 
 sented in the Revised Version by hades. 
 Matt. 11:23; 16 : 18 Luke 10:15; 16 : 
 23 Acts 2 : 27, 31 Rev. i : 18 ; 6:8; 
 20 : 13, 14. 
 
 17. The significance and usage of the words 
 
 " Paradise " and " Gehenna." 
 
 Paradise, derived from some oriental 
 language and adopted into both the He- 
 brew and the Greek, signifies parks, pleas- 
 ure garden. Neh. 2:8 Eccl. 2 : 5. The 
 Septuagint translators use this word to rep- 
 
88 Outline of Fundamental Doctrines. 
 
 resent the Garden of Eden. Gen. 2 : 8. 
 It occurs only three times in the New Tes- 
 tament. Luke 22 : 43 II Cor. 12 14 
 Rev. 2:7. The context seems to show 
 that it refers to the " third heaven" and to 
 the garden of the Lord, in which grows the 
 "tree of life/' which is by the river which 
 flows out of the throne of God and of the 
 Lamb. Cf. Rev. 22 : i, 2. 
 
 Gehenna is a compound Hebrew word, 
 expressed in Greek letters, and signifying 
 Valley of Hinnom (Joshua 15:8), which val- 
 ley skirts Jerusalem on the south, running 
 * westward from the Valley of Jehoshaphat, 
 under Mount Zion. Here was established 
 the idolatrous worship of Moloch, to whom 
 infants were burned in sacrifice. I Kings 
 11:7. The worship was broken up and 
 the place desecrated by Josiah (II Kings 
 23 : 10-14), after which it appears to have 
 become the receptacle of all the filth of the 
 city, and for the dead bodies of animals 
 and of malefactors, to consume which fires 
 were from time to time kept up, hence it is 
 called Tophet, an abomination. Jer. 7:31. 
 By a natural figure, therefore, this word 
 was used to designate the place of final 
 punishment, forcibly carrying with it the 
 idea of pollution and misery. It occurs 
 twelve times in the New Testament, and al- 
 ways to signify the place of final punish- 
 
Outline of Fundamental Doctrines. 89 
 
 ment. Matt. 5 : 22, 29, 30 ; 10 : 28 ; 18 : 
 
 9; 2 3 : i5 33 Mark 9 : 43> 45. 47 - 
 Luke 12:5 James 3 : 6. 
 
 //. 77/^ Resurrection. 
 
 1. The meaning of the phrases, "resurrection of 
 
 the dead, " and "resurrection from the dead. " 
 The Greek word for resurrection is ana- 
 stasis, which signifies etymologically " a 
 rising or raising up." It is used in Script- 
 ure to designate the future general raising, 
 by the power of God, of the bodies of all 
 men from the sleep of death. 
 
 2. Old Testament passages bearing upon this 
 
 subject. Job 19 : 25-27 Ps. 49 : 15 - 
 Isa. 26 : 19 Dan. 12 : 1-3. 
 
 3. The principal New Testament passages bear- 
 
 ing upon this subject. Matt. 27 : 52, 53 
 John 5:28, 29; 6:39 Acts 2:25-34; 
 J 3 : 34 Rom. 8: n, 22, 23 I Cor. 15 
 Phil. 3 : 20, 21 I Thess. 4 : 13-17. 
 
 4. Meaning of the phrases, "natural body" 
 
 and "spiritual body," as used by Paul in 
 I Cor. 15. 
 
 The Greek word psuche {soul or life), 
 when contrasted with pncuma (spirit), al- 
 ways designates the principle of animal life 
 as distinguished from the principle of intel- 
 ligence and moral agency, which is the 
 pneuma. A soma psuchikon, translated 
 natural body, evidently means a body en- 
 
90 Outline of Fundamental Doctrines. 
 
 dowed with natural life and adapted to 
 the present condition of the soul, and to 
 the present physical condition of the world 
 it inhabits. A soma pneumatikon, trans- 
 lated spiritual body, is a body adapted to 
 the use of the soul in its future glorified 
 estate, and to the moral and physical con- 
 ditions of the heavenly world, and to this 
 end assimilated by the Holy Ghost, who 
 dwells in it, to the glorified body of Christ. 
 I Cor. 15 : 45-48. 
 
 5. The body that is deposited in the grave is to 
 
 rise again. 
 
 This is made plain by the phrases by 
 which the Scriptures designate the bodies 
 raised : 
 
 < 'The body of our humiliation." Phil. 
 
 3 :zi. 
 
 "This corruptible." I Cor. 15 153, 54. 
 "All that are in the tombs." John 5 : 28. 
 "Them that are fallen asleep." I Thess. 
 
 4:13-17- 
 
 Our bodies are the members of Christ. 
 I Cor. 6 : 15. 
 
 X)ur resurrection is to be because of, 
 and like that of, Christ, which was of his 
 identical body. John 20 : 27. 
 
 6. The teaching of the Scriptures concerning 
 
 the nature of the resurrection body. 
 a. It is to be spiritual. I Cor. 15 : 44. 
 t>. It is to be like Christ's body. Phil. 3:21, 
 
Outline of Fundamental Doctrines. 91 
 
 c. It is to be glorious, powerful, and incor- 
 
 ruptible. I Cor. 15 : 54. 
 
 d. It shall never die. Rev. 21:4. 
 
 e. Never to be given in marriage. Matt. 
 
 22 : 30. 
 
 , The manner in which the resurrection of 
 Christ secures and illustrates that of his 
 people. 
 
 Body and soul together constitute the 
 one person, and man in his entire per- 
 son, and not his soul separately, is em- 
 braced in both the covenant of works 
 and that of grace, and is in federal and 
 vital union with both the first and the 
 second Adam. Christ's resurrection se- 
 cures ours 
 
 a. Because his resurrection seals and con- 
 
 summates his redemptive power, and the 
 redemption of our bodies. Rom. 8 : 23. 
 
 b. Because of our federal and vital union 
 
 with Christ. I Cor. 15:21, 22 I 
 Thess. 4:14. 
 
 c. Because of his Spirit who dwells in us 
 
 (Rom. 8:11), making our bodies his 
 members. I Cor. 6:15. 
 
 d. Because Christ by covenant is Lord 
 
 both of the living and the dead. Rom. 
 14: 9. 
 
 This same federal and vital union of 
 the Christian with Christ likewise causes 
 the resurrection of the believer to be 
 
92 Outline of Fundamental Doctrines. 
 
 similar to, as well as consequent upon, 
 that of Christ. I Cor. 15:49 Phil. 
 3 : 21 I John 3 : 2. 
 
 ///. The Second Advent and the General Judg- 
 ment. 
 
 1. The meaning of the expression, "the com- 
 
 ing" or "the day of the Lord/' as used in 
 both the Old and New Testaments. 
 
 a. For any special manifestation of God's 
 
 presence and power. Isa. 13:6 Jer. 
 46 : 10 John 14 : 18, 23. 
 
 b. By way of eminence. 
 
 (1) In the Old Testament, for the 
 coming of Christ in the flesh, and the 
 abrogation of the Jewish economy. Mai. 
 
 3:2; 4:5- 
 
 (2) In the New Testament, for the 
 second and final coming of Christ. 
 
 2. The several terms referring to this last great 
 
 event are : 
 
 a. His < ' revelation. " I Cor. i : 7 II Thess. 
 
 1:7! Peter 1:7, 13; 4:13. 
 
 b. "Presence," "coming." Matt. 24:3, 27, 
 
 37, 391 Cor. 15:23 I Thess. 2:19; 
 3^3; 4:i5; 5* 2 3 II Thess. 2:1-9- 
 James5:7, 8 II Peter 1:16; 3:4, 12 
 I John 2 : 28. 
 
 c. "Appearing," "manifestation." II Thess. 
 
 2 :8 I Tim. 6: 14 II Tim. 4: i, 8- 
 Titus 2 : 13. 
 
Outline of Fundamental Doctrines. 93 
 
 d. "The day of the Lord," or a similar ex- 
 pression. John 6:39-54 Rom. 2:5 
 
 I Cor. i : 8 Phil, i : 6, 10 I Thess. 
 5:2 II Thess i : 10 II Tim. 1:12, 
 18 II Peter 2 : 9 ; 3:10,12 Jude 6 
 Rev. 6:17. 
 
 Christ is called "the coming One " 
 with reference to both advents. Matt. 
 21:9 Luke 7 : 19, 20; 19:38 John 
 3 : 31 Rev. 1:4; 4:8. 
 
 , Evidence that a literal, personal advent of 
 Christ still future is taught in the Bible. 
 
 a. The analogy of the first advent. The 
 
 prophecies relating to the one having 
 been literally fulfilled by a personal com- 
 ing, we may be certain that the per- 
 fectly similar prophecies relating to the 
 other will be fulfilled in the same sense. 
 
 b. The language of Christ predicting such ad- 
 
 vent admits of no other rational inter- 
 pretation. The coming itself, its manner 
 and purpose, are alike defined. He is to 
 be attended with the hosts of heaven, in 
 power and great glory. Matt. 16 :27; 
 24:30; 25:31; 26:64 Mark 8:38 
 
 Luke 21 127. 
 
 c. The apostles understood these predictions 
 
 to relate to a literal advent of Christ in 
 person. They teach their disciples to 
 form the habit of constantly looking for- 
 ward to it, as a solemnizing motive to 
 
94 Outline of Fundamental Doctrines. 
 
 fidelity, and to encouragement and resig- 
 nation under present trials. They teach 
 that his coming will be visible and glori- 
 ous. Acts i : 1 1 ; 3 : 19-2 1 I Cor. 4 : 
 5; ii : 26 ; 15 :23 Heb. 9 : 28 ; 10 137. 
 
 4. The exact time of Christ's second coming is 
 
 declared to be unknown. Matt. 24:36 
 Mark 13:32 Luke 12:40 Acts i : 6, 
 71 Thess. 5:1-3 II Peter 3:3,4, 10 
 Rev. 16 : 15. 
 
 5. The doctrine concerning the Millennium, as 
 
 held by "post-millennialists." 
 
 a. The Scriptures, both of the Old and New 
 
 Testaments, clearly reveal that the gos- 
 pel is to exercise an influence over all 
 branches of the human family, more ex- 
 tensive and more thoroughly transform- 
 ing than any it has ever realized in time 
 past. This end is to be attained through 
 the spiritual presence of Christ in the 
 ordinary dispensation of Providence, and 
 ministrations of his church. Ps. 2 : 7, 
 8 ; 22 : 27, 29 ; 72 :8-n Isa. 2 : 2, 3 ; 
 ii : 6-9 ; 60 : 12 ; 66 : 23 Dan. 2 : 35, 
 44 Zech. 9:10; 14:9 Matt. 13: 
 31, 32 ; 28 : 19, 20 Rev. n : 15. 
 
 b. The period of the general prevalency of 
 
 the gospel will continue a thousand 
 years. Rev. 20 : 2-7. 
 
 c. The Jews are to be converted to Christian- 
 
 ity either at the commencement or dur- 
 
Outline of Fundamental Doctrines. 95 
 
 ing the continuance of the period. Zech. 
 12 : 10 ; 13 : i Rom. n : 26-29 H 
 Cor. 3 : 15, 16. 
 
 d. At the end of these thousand years, and 
 
 before the coming of Christ, there will be 
 a comparatively short season of apostasy 
 and violent conflict between the king- 
 doms of light and darkness. Luke 17 : 
 26-30 II Peter 3 13, 4 Rev. 20 17-9. 
 
 e. Christ's advent, the general resurrection 
 
 and judgment, will be simultaneous and 
 immediately followed by the burning of 
 the old and the revelation of the new 
 earth and heavens. II Peter 3. 
 6. The view of those who hold that Christ's 
 coming will be "pre-millenial," and that 
 he will reign personally upon the earth a 
 thousand years before the judgment. 
 a. Many of the Jews entertained the opinion 
 that as the church had continued two 
 thousand years before the giving of the 
 law, so it would continue two thou- 
 sand years under the law, when the 
 Messiah would commence his personal 
 reign, which would in turn, continue 
 two thousand years to the commence- 
 ment of the eternal Sabbath. They 
 expected that the Messiah would reign 
 visibly and gloriously in Jerusalem, as 
 his capital, over all the nations of the 
 earth, the Jews, as his especial people, 
 
96 Outline of Fundamental Doctrines. 
 
 being exalted to pre-eminent dignity and 
 privilege. 
 
 b. The Apostolic Fathers of the Jewish 
 Christian branch of the church, such as 
 Barnabas, Hermas, and Papias, adopted 
 it. It prevailed generally throughout 
 the church from A. D. 150 to A. D. 250, 
 being advocated by Irenaeus and Ter- 
 tullian. 
 
 Since that time the doctrine set forth 
 under the preceding head has been the 
 one generally recognized by the church, 
 while pre-millennialism has been con- 
 fined, chiefly, to individuals in the differ- 
 ent denominations. Its advocates based 
 their doctrine on the literal interpretation 
 of Rev. 20 : i-io and held 
 
 (1) That after the development of the 
 anti-Christian apostasy, at some time 
 very variously estimated, Christ was 
 suddenly to appear and commence his 
 personal reign of a thousand years in 
 Jerusalem. The dead in Christ (some 
 say only the martyrs) were then to rise 
 and reign with him in the world, the 
 majority of whose inhabitants shall be 
 converted, and live during this period in 
 great prosperity and happiness, the Jews 
 in the meantime being converted and 
 restored to their own land. 
 
 (2) That after the thousand years 
 there shall come the final apostasy for a 
 
Outline of Fundamental Doctrines. 97 
 
 little season, and then the resurrection 
 of the rest of the dead, /. ^.'the wicked, 
 their judgment and condemnation at the 
 last day, the final conflagration, and new 
 heavens and earth. 
 
 c. Modern premillenarians, while differing 
 among themselves as to the details of 
 their interpretations, agree substantially 
 with the view just stated. 
 
 7. The Judge of the world. 
 
 This will be Jesus Christ, in his official 
 character as Mediator, in both natures, as 
 the God-man. This is evident, 
 
 a. Because as judge he is called the "Son of 
 
 man" (Matt. 25 131, 32), and "the man 
 ordained by God." Acts 17 131. 
 
 b. Because it pertains to him as Mediator to 
 
 complete and publicly manifest the salva- 
 tion of his people and the overthrow of 
 his enemies, together with the glorious 
 righteousness of his work in both respects. 
 II Thess. i : 7-10 Rev. i : 7. 
 
 8. The subjects of the judgment. 
 
 a. The whole race of man, without ex- 
 ception, of every generation, condition, 
 and character, each individual appearing 
 in the integrity of his person, ' ( body, soul, 
 and spirit." The dead will be raised, and 
 the living changed simultaneously. Matt. 
 25 131-46 I Cor. 15 : 51, 52 II Cor. 
 5 : 10 I Thess. 4: 17 II Thess. i : 6- 
 10 Rev. 20:11-15. 
 
 7 
 
98 Outline of Fundamental Doctrines. 
 
 b. All evil angels. II Peter 2 14 Jude 6. 
 
 Good angels appearing as attendants and 
 
 ministers. Matt. 13 : 41, 42. 
 9. The moral effect of the Scripture teaching 
 as to Christ's second advent. 
 
 Christians ought thereby to be comforted 
 when in sorrow, and always stimulated to 
 duty. Phil. 3 : 20 Col. 3 : 4, 5 James 
 5:7 I John 3 : 2, 3. 
 
 It is their duty also to love, watch, wait 
 for, and hasten unto, the coming of their 
 Lord. Luke 12 : 35-37 I Cor. 1:7, 8 
 Phil. 3 : 20 1 Thess. i : 9, 10 II Tim. 
 4 : 8 II Peter 3 : 12 Rev. 22 : 20. 
 
 Unbelievers should be filled with fearful 
 apprehension, and should come to imme- 
 diate repentance. Mark 13 : 35, 37 
 II Peter 3 : 9, 10 Jude 14, 15. 
 
 IV. Heaven and Hell. 
 
 i. The New Testament usage as to the terms 
 
 "heaven" and "heavenly places." 
 a. "Heaven" is used chiefly in three 
 senses : 
 
 (1) The upper air where the birds fly. 
 Matt. 8 : 20 ; 24 : 30. 
 
 (2) The region in which the stars re- 
 volve. Acts 7 : 42 Heb. n : 12. 
 
 (3) The abode of Christ's human nat- 
 ure, the scene of the special manifesta- 
 
Outline of Fundamental Doctrines. 
 
 00 
 
 tion of divine glory, and of the eternal 
 blessedness of the saints. Heb. 9 : 24 
 I Peter 3 : 22. This is sometimes called 
 the "third heaven." II Cor. 12:2. 
 The phrases "new heaven" and "new 
 earth," in contrast with "first heaven" 
 and "first earth," refer to some unex- 
 plained change by which God will revo- 
 lutionize our portion of the physical 
 universe, cleansing it from the stain of 
 sin and qualifying it to be the abode of 
 blessedness. 
 b. " Heavenly things " or " heavenly places" 
 sometimes signify the mysteries of the 
 unseen spiritual world, as in John 3:12, 
 and sometimes the state into which a be- 
 liever is introduced at his regeneration. 
 Eph. i : 3 ; 2 : 6. See also Eph. i : 20, 
 where it means the "third heaven," and 
 Eph. 6 : 12, where it signifies indefinitely 
 the supermundane universe. 
 2. The principal terms, both literal and figura- 
 tive, which are used in Scripture to desig- 
 nate the future blessedness of the saints. 
 a. Literal terms : 
 
 Life, eternal life. Matt. 7 : 14; 19 : 16, 
 29; 25 146. 
 
 Glory, the glory of God, an eternal 
 weight of glory. Rom. 2:7, 10 ; 5 : 2 
 II Cor. 4 : 17. 
 
 Peace. Rom. 2 : 10. 
 
100 Outline of Fundamental Doctrines. 
 
 Salvation, and eternal salvation. Heb. 
 
 5 : 7- 
 b. Figurative terms : 
 
 Paradise, Luke 23 : 43 II Cor. 12 14 
 -Rev. 2 : 7. 
 
 Heavenly Jerusalem. Gal. 4:26 
 Rev. 3 : 12. 
 
 Kingdom of heaven, heavenly king- 
 dom, eternal kingdom, kingdom prepared 
 from the foundation of the world. Matt. 
 25 : 34 II Tim. 4: 18 II Peter i : n. 
 Eternal inheritance. I Peter 1:4 
 Heb. 9 : 15. 
 
 The blessed are said to sit down with 
 Abraham, Isaac, and Jacob ; to be in 
 Abraham's bosom (Luke 16 : 22 Matt. 
 8 : 1 1 ) ; to reign with Christ ( II Tim. 2 : 
 n, 12 ); to enjoy a Sabbath of rest. Heb. 
 4 : 10, ii. 
 
 3. What is revealed with respect to heaven as a 
 place? 
 
 All the Scripture representations of heaven 
 involve the idea of a definite place as well 
 as of a state of blessedness. Of that place, 
 however, nothing more is revealed than 
 that it is defined by the local presence of 
 Christ's finite soul and body, and that it is 
 the scene of the pre-eminent manifestation 
 of God's glory. John 17 : 24 II Cor. 5 : 
 6-10 Rev. 5 : 6. 
 
Outline of Fundamental Doctrines. 101 
 
 [. Wherein does the blessedness of heaven con- 
 sist as far as revealed ? 
 
 a. Negatively, in perfect deliverance from 
 
 sinnand all its evil consequences, phys- 
 ical, moral, and social. Rev. 7 : 16, 17 ; 
 21 :4, 27. 
 
 b. Positively. 
 
 (1) In the perfection of our nature, 
 the full development and harmonious ex- 
 ercise of all our faculties, intellectual 
 and moral, and the unrestrained prog- 
 ress thereof through eternity. I Cor. 
 13 : 9-12 ; 15 : 45~49 I J ohn 3 : 2 - 
 
 (2) In the sight of our blessed Re- 
 deemer, communion with his person, 
 and fellowship in all his glory and bless- 
 edness, and through him with saints and 
 angels. John 17 : 24 I John 1:3 
 Rev. 3: 21 ; 21 : 3-5. 
 
 (3) In that "beatific vision of God" 
 which, consisting in the ever increasingly 
 clear discovery of the divine excellence 
 lovingly apprehended, transforms the 
 soul into the same image, from glory 
 unto glory. Matt. 5:8 II Cor. 3 : 18. 
 
 c. To secure these results there must be the 
 following changes from man's present 
 condition : 
 
 . (i) All sin and its consequences must 
 be removed, 
 
1 02 Outline of Fundamental Doctrines. 
 
 (2) " Spiritual bodies" must take the 
 place of our present flesh and blood. 
 
 (3) The new heavens and the new earth 
 must take the place of the present heav- 
 ens and earth as the scene of man's 
 life. 
 
 (4) The laws of social organization 
 must be radically changed, since in 
 heaven there will be no marriage, but a 
 social order analogous to that of the 
 angels of God introduced. 
 
 d. The following elements are essential and 
 therefore unchangeable. 
 
 (1) Man will continue ever to exist, 
 as composed of two natures. 
 
 (2) He is essentially intellectual, and 
 must live by knowledge. 
 
 (3) He is essentially active, and must 
 have work to do. 
 
 (4) Man, as a finite creature, can know 
 God only through his works of creation 
 and providence, the experience of his 
 gracious work upon our hearts, and 
 through his incarnate Son, who is the 
 image of his person and the fullness of 
 the Godhead bodily. God will there- 
 fore in heaven continue to teach man 
 through his works, and to act upon him 
 by means of motives addressed to his 
 will through his understanding. 
 
v>* 
 
 
 
 Outline of Fundamental Doctrines. 103 
 
 (5) Man's life, in Christ, is essentially 
 an eternal progress toward infinite per- 
 fection. 
 
 5. The principal terms, literal and figurative, 
 which are applied in Scripture to the 
 future condition of the reprobate. 
 
 As a place it is literally designated by 
 Gehenna (Matt. 5 :22, 29, 30), and by the 
 phrase "place of torment." Luke 16:28. 
 As a condition of suffering, it is literally 
 designated by the phrases "wrath of God" 
 (Rom. 2 :5) and "second death." Rev. 
 2i : 8. 
 -\ Figurative terms : 
 
 "Everlasting fire, prepared for the devil 
 and his angels." Matt. 25 141. 
 
 "Hell, where their worm dieth not and 
 the fire is not quenched." Mark 9 :48. 
 
 "The lake which burneth with fire and 
 brimstone," Rev. 21:8. 
 
 "The pit of the abyss," Rev. 9:2. 
 The dreadful nature of this abode of the 
 wicked is implied in such expressions as 
 "outer darkness," the place where there is 
 "weeping and gnashing of teeth," (Matt. 
 8:12); "I am in anguish in this flame" 
 (Luke 16:24); " unquenchable fire " (Luke 
 3:17); "furnace of fire" (Matt. 13:42); 
 "blackness of darkness" (Jude 13); tor- 
 ment "with fire and brimstone" (Rev. 14: 
 
104 Outline of Fundamental Doctrines. 
 
 10) ; " the smoke of their torment goeth 
 up forever and ever." Rev. 14:11. 
 6. The teaching of the Scriptures as to the nat- 
 ure of future punishments. 
 
 The terms used in Scripture to describe 
 these sufferings certainly establish the fol- 
 lowing points : 
 
 a. These sufferings will consist 
 
 (1) In the loss of all good. 
 
 (2) In all the natural consequences of 
 unrestrained sin, judicial abandonment, 
 utter alienation from God, and the so- 
 ciety of the lost. II Thess. i :p. 
 
 (3) In the positive infliction of tor- 
 ment, God's wrath abiding upon those 
 who do not believe. John 3 : 36. 
 
 b. The Scriptures also establish the facts that 
 
 these sufferings must be 
 
 (1) Dreadful in degree. 
 
 (2) Endless in duration. 
 
 (3) Proportioned to the deserts of the 
 subject. Matt. 10:15 Luke 12:47, 
 48- ' 
 
 "FOR GOD SO LOVED THE WORLD, THAT HE GAVE 
 HIS ONLY BEGOTTEN SON, THAT WHOSOEVER BE- 
 LIEVETH IN HIM SHOULD NOT PERISH, BUT HAVE 
 EVERLASTING LIFE." JOHN 3:16, 
 
INDEX. 
 
 Pages. 
 
 Adoption 73~ 75 
 
 Angels 19-22 
 
 Atonement : 39, 40 
 
 its extent 41 
 
 Cherubim 22 
 
 Christ : 
 
 deity of 14-16 
 
 incarnation of 3^-36 
 
 judge 97, 98 
 
 king 40-50 
 
 mediator 37, 38 
 
 messiah 3 I- 34 
 
 person of 42, 43 
 
 pre-existence 15 
 
 priest 44-46 
 
 prophet 43 
 
 second advent of 92-94 
 
 Church 78-80 
 
 Creation 18 
 
 Death : 80-82 
 
 state of the soul after 82-89 
 
 Eschatology 80-104 
 
 Faith 56-62 
 
 Gehenna 87-89 
 
 God : 
 
 attributes 9-13 
 
 being 9-18 
 
 creator ,,,.... - 18 
 
106 Index. 
 
 God: 
 
 eternity 9 
 
 faithfulness 13 
 
 father 14 
 
 goodness 12 
 
 holiness 1 1 
 
 immutability lo 
 
 justice II 
 
 omnipotence 1 1 
 
 omnipresence io 
 
 omniscience io 
 
 providence 18, 19 
 
 self-existence 9 
 
 spirituality 9 
 
 trinity I3 -I ^ 
 
 unity 4 . . . 9, 13 
 
 wisdom II 
 
 Hades 87 
 
 Heaven 98-103 
 
 Hell 103, 104 
 
 Holy Spirit : 
 
 deity 16, 17 
 
 personality 16, 17 
 
 work 5 5 l 
 
 for service 51 
 
 Immortality 82-88 
 
 Incarnation of Christ 34~3^ 
 
 Judgment, the final 97, 98 
 
 Justification 66-72 
 
 Kingdom of Christ 46-50 
 
 Man 23, 24 
 
 Mediation 37 38 
 
 Messiah 31-34 
 
 Millennium 94~97 
 
 Paradise 87, 88 
 
 Providence 18, 19 
 
 Redemption , 28-104 
 
Index. 107 
 
 Regeneration 62-66 
 
 Repentance 55, 56 
 
 Resurrection 89-92 
 
 Sacraments 80 
 
 Sanctification 75~78 
 
 Satan 21 
 
 Seraphim 22 
 
 Sheol 85 
 
 Sin : 
 
 its extent 2 S~ 2 7 
 
 its nature 25 
 
 its penalty 2 5~ 2 7 
 
 Trinity 13-18 
 
 Union of believers : 
 
 with Christ 52-54 
 
 with one another 78-80 
 
By Paths of 3 ible Knowledge 
 
 12mo. Cloth. 
 
 " The volumes which are being issued under the above 
 title fully deserve success. They have been entrusted to 
 scholars who have a special acquaintance with the sub- 
 jects about which they severally treat." The A theneeum. 
 
 i Cleopatra's Needle. By the Rev. J. King. With Illustra- 
 tions i.oo 
 
 2. Fresh Light from the Ancient Monuments. By A. H. 
 
 Sayce, LL.D. With Facsimiles from Photographs . 1.20 
 
 3 . Recent Discoveries on the Temple Hill at Jerusalem . By 
 
 the Rev. J. King, M.A. With Maps, Plans and Illustra- 
 tions i.oo 
 
 4. Babylonian Life and History. By E.A.Wallis Budge, M. A. 
 
 Illustrated. 1.20 
 
 5. Galilee in the Time of Christ. By Selah Merrill, D.D. 
 
 WithaMap i.oo 
 
 6. Egypt and Syria. By Sir J. W. Dawson, F.G.S., F.R.S. 
 
 Second Edition, revised and enlarged. With many Illus- 
 trations 1.20 
 
 7 . Assyria: its Princes, Priests, and People. By A. H. 
 
 Sayce, M.A., LL.D. Fully Illustrated 1.20 
 
 8. The Dwellers on the Nile. By E. A. Wallis Budge, M. A. 
 
 Fully Illustrated 1.20 
 
 9. The Diseases on the Bible. By Sir J. Risdon Bennett. . i.oo 
 10. The Trees and Plants mentioned in the Bible. By W. H. 
 
 Grosser, B.Sc. Illustrated ... 1.20 
 
 xi. Animals of the Bible. By H. Chichester Hart. With 
 
 Illustrations 1.20 
 
 12. The Hittites ; or, The Story of a Forgotton Empire. By 
 
 A. H. Sayce, LL.D. Illustrated x.oo 
 
 43. The Times of Isaiah. By A. H. Sayce, LL.D 80 
 
 14. Modern Discoveries on the Site of Ancient Ephesus. By 
 
 the late J. T. Wood, F.S. A. Fully Illustrated x.oo 
 
 15. Early Bible Songs. By A. H. Drysdale, M.A x.oo 
 
 16. Races of the Old Testament. By A. H. Sayce, M.A., 
 
 LL.D. Illustrations from Photographs by Mr. Flinders 
 
 Petrie x.ao 
 
 i-j. Life and Times of Joseph in the Light of Egyptian Lore. 
 
 By Rev. H. G. Tomkins, M.A x.oo 
 
 xS. Social Life Among the Assyrians and Babylonians. By 
 
 A. H. Sayce, M.A. , LL.D. i2mo., cloth i.oo 
 
 29. The Early Spread of Religious Ideas, especially in the 
 
 Far East. By Dr. Edkins. i2mo., cloth 1.20 
 
 20. The Growth and Development of the English Printed 
 
 Bible. By Richard Lovett, M.A. Illustrated by many 
 
 facsimiles, xzmo., cloth ,.,,,..,,,,,,,,,,, t.ao 
 
 Fleming H. Rcvell Company 
 
 New York Chicago Toronto 
 
Books of Illustration. 
 
 For Pulpit and Platform; for Preachers and Teachers. 
 
 Seed Corn for the Sower; or, thoughts, Themes 
 and Illustrations, for Pulpit and Platform and for 
 Home Readings, by Rev. C. Perrin, Ph. D. I2mo., 
 
 cloth $1.50 
 
 Although no less than two hundred authors have been drawn 
 upon to supply the material for this work, it is believed that the 
 great mass of illustrative matter will be found entirely new and 
 fresh embracing nearly 400 pages of original and carefully 
 selected illustrative excerpts covering a wide range of subjects. 
 "To teachers and all engaged in Bible instruction, it will 
 prove a volume of great help and usefulness and furnish ready 
 to their hand many a nail with which to fasten in a sure place 
 the truths they may desire to drive home." The Christian at 
 Work. 
 
 Feathers for Arrows; or, Illustrations for Preachers 
 and Teachers, by Rev. Charles H. Spurgeon. 
 
 I2mo., cloth $1.00 
 
 "The work covers a wide range of subjects. The metaphors 
 are always striking and frequently brilliant, while the truths 
 that they illustrate are such as have always formed the staple 
 of Mr. Spurgeon 's discourses. A choicer collection of illustra- 
 tions we do not know." The Freeman. 
 
 Spurgeon's Gems. Being Brilliant Passages from 
 
 his Discourses. I2mo., cloth Ji.oo 
 
 A series of earnest thoughts and graphic pictures, all of 
 them revealing the true greatness of the preacher's concep- 
 tions, his individuality ana strength. Gems of great brilliancy, 
 which will make a permanent impression upon the mind of the 
 reader. 
 
 Gleanings Among the ^'Sheaves, by Rev. C. H. 
 
 Spurgeon. Cloth, gilt top $ .75 
 
 "These extracts are quite Spurgeonic racy, rich and rare, 
 both as to style and matter; full of exquisite consolation, faith- 
 ful advice, clear analogies, poetic touches, and glorious old 
 gospel. We do not wonder that eight thousand copies were 
 sold on the day of publication and trust that eight times eighty 
 thousand will find their way to the religious public." W<e*(y 
 Review. 
 
 Scripture Itself the Illustrator: A manual of illus- 
 trations gathered from scriptural figures, phrases, 
 types, derivations, chronology, texts, etc., by Rev. 
 G. S. Bowes. I2mo., cloth $1.25 
 
 Information and Illustrations for Preachers and 
 Teachers. Helps gathered from facts, figures, anec- 
 dotes and books, for sermons, lectures and ad- 
 dresses, by Rev. G. S. Bowes. I2mo., cloth.. $1.25 
 
 CHICAGO. Fleming H. Revell Company. 
 
WORKS BY REV. F. B. MEYER. 
 
 "Few books of recent years are better adapted to instruct and 
 help Christians than those of this author. He is a man * mighty 
 in the Scriptures^ saturated with Bible facts and truths and 
 possessed with a yearning desire to help others." D. I*. MOODY. 
 
 OLD TESTAMENT HEROES. 
 
 "His subjects are treated in a broad and scholarly way, and 
 yet a reverent and religious spirit marks his whole work. 
 
 Sunday School Journal. 
 
 41 We have learned with not a few others to take up with 
 eagerness whatever bears the name of this author." Standard. 
 
 Abraham; or, the Obedience of Faith |i.oo 
 
 Israel: A Prince with God i.oo 
 
 Joseph: Beloved Hated Exalted i.oo 
 
 Hoses. The Man of God , i.oo 
 
 Elijah and the Secret of his Power.- i.oo 
 
 "No writer of the present day is imbued with the spirit of 
 the gospel more completetely than Mr. Meyer, and as Spurgeon 
 observed 'he is a great gain to the armies of evangelical truth.' 
 The expositions are in the form of brief discourses, bright in 
 tone, beautiful in rhetoric, simple in style, sound in doctrine, 
 practical in aim and endued with spiritual power." Lutheran. 
 
 THE EXPOSITORY SERIES. 
 Tried By Fire. Expositions of the First Epistle of 
 
 Peter $1.00 
 
 The Life and Light of Men. Expositions from 
 
 the Gospel of John $1.00 
 
 THE CHRISTIAN LIFE SERIES. 
 
 "I do not know of any writer whose works on 'The I4fe 
 More Abundant' I could more heartily recommend than those 
 of Mr. Meyer." Rw. B. Fay Mills. / 
 
 Christian Living J .50 
 
 "A small book, but mighty in power." Interior. 
 
 The Present Tenses of the Blessed Life $ .50 
 
 "A little book we warmly commend to all Christian people." 
 Frances E. Willard in The Union Signal. 
 
 The Shepherd Psalm $ .50 
 
 "Worth its weight in gold." Central Baptist. 
 
 The Future Tenses of the Blessed Life $ .50 
 
 ENVELOPE SERIES OF BOOKLETS. 
 
 Two packets, each containing twelve different book- 
 lets. Per dozen, 2oc.; per hundred $1-5 
 
 CHOICE EXTRACTS from writings of P. B. Meyer, com- 
 piled by Rev. B. Fay Mills. 48 pages, sc. each; ssc. per doz. 
 
 CHICAGO. Fleming H. Revell Company. NBWYOBX. 
 
WORKS BY DR. A. J. GORDON. 
 
 Dr. Gordon is a writer with whom to differ is better and more 
 suggestive than to agree with some others. He loves the truth, 
 he gives his readers much that is true and deeply of the essence of 
 Christianty.Tu^. INDEPENDENT. 
 
 The Holy Spirit in Missions. i2mo., cloth, gilt 
 
 top |i.25 
 
 A new volume by this author is always welcomed. The 
 theme of this new work, as treated by Dr. Gordon, is sure to be 
 full of deepest interest. 
 
 Ecce Venit; Behold He Cometh. Paper, net, 500.; 
 
 cloth $1.25 
 
 It is impossible to read this book without being stimulated 
 by it and getting higher and fresher views of some aspects oi 
 Christianity which are perhaps dwelt on less than they should 
 be." Independent. 
 
 In Christ; or, The Believer's Union With His Lord. 
 
 Seventh Edition. Paper, net, 35c. ; cloth jioo 
 
 "We do not remember since Thomas a Kempis a book so 
 thoroughly imbued with a great personal love to Christ. It is 
 evidently the happy result of hours of high communion with 
 Him." Boston Courier. 
 
 The Ministry of Healing; or, Miracles of Cure in 
 All Ages. Third Edition. Paper, net, 5oc. ; cloth $1.25 
 "An interesting and thoughtful work. Dr. Gordon mar- 
 shals together witnesses from all ages and all classes in favor of 
 his belief that cures may still be wrought through prayer." 
 British and Foreign Evangelical Review. 
 
 The Two-Fold Life; or, Christ's Work for Us, and 
 
 Christ's Work in Us. Paper, net, 5oc.; cloth.. $i. 25 
 
 "Distinguished by exquisite purity of thought, by deep 
 
 spiritual insight, and by great strength of practical argument. 
 
 The work is one of great spiritual beauty and helpfulness." 
 
 Baptist Magazine. 
 
 Grace and Glory; Sermons for the Life That Now 
 Is and That Which Is to Come. Paper, net, 5oc. ; 
 
 cloth $1.50 
 
 "Here we have power without sensationalism; calm thought, 
 living and earnest, expressed in forcible language; the doctrine 
 orthodox, evangelical, practical. We shall be surprised if these 
 discourses are not reprinted by an English house/' C. H. 
 Spurgeon. 
 
 The First Thing in the World; or, The Primacy 
 
 of Faith. Vellum paper covers $ .20 
 
 Cheaper edition, popular vellum series 10 
 
 "There was a fear lest the prominence given the exceeding 
 beauty and umbrageousn ess ot'^ove" should overshadow the 
 sister grace of "Faith," but Dr. Gordon has rescued us from the 
 danger of forgetting that faith in Christ is the foundation of our 
 Christian life." Christian at Work. 
 
 CHICAGO. Fleming H. Revell Company. KZWYOBX. 
 
THIS BOOK IS DUE ON THE LAST DATE 
 STAMPED BELOW 
 
 AN INITIAL FINE OF 25 CENTS 
 
 WILL BE ASSESSED FOR FAILURE TO RETURN 
 THIS BOOKON THE DATE DUE. THE PENALTY 
 WILL INCREASE TO SO CENTS ON THE FOURTH 
 DAY AND TO $1.OO ON THE SEVENTH DAY 
 OVERDUE. 
 
 SEP 26 1933 
 
 iov 15 1 
 
 MAY 16 1944 
 
 / 
 
 RffiD ID 
 
 &-U I^H 
 
 LIBRARY USE 
 
 QE.C 1 G 1957 
 
 REC'D LD 
 
 DEC 18 1957 
 
 
371536 
 
 UNIVERSITY OF CALIFORNIA LIBRARY