Chapter 8

While the clause was probably inserted at first to vindicate the doctrine of communion of saints in this life, it has long been regarded as extending to a communion subsisting between the spirits of just men made perfect and followers of the Lord Jesus Christ who are still on earth. The passage last quoted justifies the inference that death does not suspend the fellowship which believers in Jesus Christ have with Him, their common Lord. Death separates the soul from the body, but it does not cut off the dead from communion with the Father or the Son. He who is the God of Abraham, of Isaac, and of Jacob is the God not of the dead, but of the living. Of the whole family of the saints, some are in heaven and some on earth, and, between those who are there and those who are here, there is communion. Since the heavenly Church received Abel as its first member, there has been unceasing fellowship between militant and glorified saints. Those who are here are shut out by the tabernacle of the body from personal intercourse with the souls of the departed, but are yet in a fellowship with them that is very real and precious. The holy dead act upon the living, and, it may be, are reacted upon in ways we do not understand. Of Abel we are told that "being dead, he yet speaketh."[196] Those whom death has taken do not cease to exert an influence on the lives of friends left behind. Their example, their good deeds, their writings, the undying consequences of what they did while on earth affect us. The veil which death interposes between us and them hinders us from witnessing their spirit life, and we know not whether, or in what measure, or how, they contemplate us. We do not go to them to ask them to intercede for us with the Father, for we believe there is but one Mediator between God and man. We do not invest them with attributes which belong to God alone; all that we are warranted to say about their relation to us is, that what is revealed does not forbid, but rather encourages, the thought that they are interested in us and concerned for our happiness. If the angels rejoice over the conversion of a sinner, are we to think that the spirits of just men made perfect are strangers to this joy? They are within the veil, we cannot see them, but we know they are in communion with God. The condition of the departed saints is one of waiting as well as of progress. They have not attained to fruition. There are doctrines which to them, as to us, are still matters not of experience but of faith and hope. The souls of the martyrs seen by John under the altar were in a state of expectation, desiring and pleading as when in the flesh they had desired and pleaded for the consummation of Messiah's kingdom; and from them the Apostle heard the cry ascend, "How long, O Lord?"[197] Saints here and saints who have passed through the valley into the unseen must surely hold many beliefs in common. Both alike believe the promises of God, and anticipate the glorious consummation for which they wait and watch, when the kingdoms of this world shall become the kingdoms of the living God. They believe in the resurrection of the body and in its reunion with the soul for ever. They have common affections. Their love is given to the same God. They have community of worship, and have communion in thanksgiving, praise, and, may we not say, in prayer for the overthrow of the kingdom of darkness and the advent of the kingdom of glory? As those who are still in the body keep the New Testament feast, they feel that there is fellowship between them and saints departed, seeing that they honour the same Saviour, glory in the same cross, partake of the same heavenly food, and look for the same inheritance of perfect blessedness.

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ARTICLE 10

_The Forgiveness of Sins_

The Creed acknowledges God as the Father Almighty, Maker of heaven and earth; but there is another relation which He sustains to His creatures besides those of Creator and Father. In Scripture He is represented as the King, Ruler, Governor of the universe, who imposes laws upon all His creatures, and requires of them scrupulous obedience. With the exception of man, the visible creatures have these laws, from which they cannot swerve, within their constitutions. The planet never deviates from its appointed orbit; the insect, the bird, the beast all live in strict accordance with their instincts; but, unlike them, man possesses freedom of will and power of choice. This freedom, if rightly exercised, is a noble possession, but, perverted, it is an instrument of destruction. The lower animals cannot sin because the law of their lives is within them, constraining them to act in accordance with its dictates. Upon man, free to choose, God imposed law. With freedom of will he received the gift of conscience, which, enabling him to distinguish between right and wrong, invested him with responsibility, and made disobedience sin. That he can sin is his patent of nobility, that he does sin is his ruin and disgrace.

The effect of sin is separation from God, who can have no fellowship with evil, for sin is the abominable thing which He hates, and on which He cannot even look. A breach, altogether irreparable on man's part, was made between man and his Creator when the first transgression of the law of God took place. The impulse of every sinner, which only Divine power can overcome, is to flee from God. Hence arises the necessity for reconciliation, and for the intervention of God to effect it. That the unity thus broken may be restored, expiation must be made by one possessing the nature of the being that had sinned, and yet, by His possession of the Divine nature, investing that expiation with illimitable worth, so that all sin may be covered, and every sinner find a way of escape from the power and the penal consequences of transgression. These conditions meet in the Lord Jesus Christ and in Him alone. That God might, without compromising His attributes, be enabled to bring man back into fellowship with Himself, He spared not His own Son, and the Son freely gave Himself to suffering and death for the world's redemption.

In the felt necessity of atonement, which has associated sacrifice with every religion devised by man, we have evidence of the universality of sin. All feel its crushing pressure, and fear the punishment which, conscience assures them, is deserved and inevitable. The heathen confesses it as he prostrates himself before the image of his god, or immolates himself or his fellow-man upon his altar; and the Christian feels and confesses it as, fleeing for refuge, he finds pardon and cleansing in the blood of Jesus Christ.

Sin is original or actual, the former inherited from our parents, the latter, personal transgression of the Divine law. Every man descending from Adam by ordinary generation is born with the taint of original sin. As the representative head of humanity, Adam transmitted to all his descendants the nature that his sin had polluted. The fountain of life was poisoned at its source, and when Adam begat children they were born in his likeness. "By one man sin entered into the world, and death by sin; and so death passed upon all men." "Death reigned ... even over them that had not sinned after the similitude of Adam's transgression." "By one man's disobedience many were made sinners."[198]

Actual sin consists in breaking any law of God made known to us by Scripture, conscience, or reason. It assumes many forms. There are sins of thought, of word, of deed; sins of commission, or doing what God forbids; of omission, or leaving undone what God commands; sins to which we are tempted by the world, the flesh, or the devil; sins directly against God; sins that wrong our neighbours, and that ruin ourselves; sins of pride, covetousness, lust, gluttony, anger, envy, sloth. In many things we sin, and "If we say that we have no sin, we deceive ourselves, and the truth is not in us."[199]

Man's sinfulness is set forth in Scripture by a great variety of figures. The word rendered "sin" means the missing of a mark or aim. Sin is sometimes described as ignorance, sometimes as defeat, sometimes as disobedience. The definition of the Shorter Catechism is clear and comprehensive. "Sin is any want of conformity unto, or transgression of, the law of God."[200] The taint of original sin, extending to man's whole nature, inclines him to act in opposition to the law of God, and every concession to his corrupt desire, in thought, word, or deed, is actual sin. Because of it he is not subject to the law of God, neither, indeed, can be.

Sin is always spoken of in Scripture as followed by punishment or by pardon. There is no middle way. Salvation for man must therefore involve deliverance from condemnation.

The word which expresses man's liability to punishment is "guilt," and only a religion which makes known how he may be set free from guilt will suit his necessities. We cannot set ourselves free from condemnation. "Man," says the Confession of Faith, "by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so, as a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or prepare himself thereunto."[201] Forgiveness of sin must come from God. There is nothing in nature or in human experience to warrant hope of pardon. Nature never forgives a trespass against her law. The opportunity that is lost does not return. The mistake by which a life is marred cannot be undone. The constitution shattered by intemperance cannot be restored, the birthright bartered for a mess of pottage is gone for ever, and no bitter tears or supplications have power to bring it back. Whether we repent of it or not, every sin we commit leaves its dark mark behind, and in this life at least the stain can never be effaced; and yet we believe in the forgiveness of sin through the grace of God.

The forgiveness of sin is a free gift purchased by "the Lamb of God that taketh away the sin of the world," who by His Cross and Passion obtained for men this unspeakable benefit, and commanded that repentance and remission of sins should be preached in His name among all nations.[202]

In order that the grace of God may bring salvation, it is required that there shall be (_a_) Repentance. In Scripture repentance is set forth as necessarily preceding pardon: "Jesus began to preach, and to say, Repent."[203] "Peter said unto them, Repent."[204] "Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins."[205] Repentance begins in contrition. "Godly sorrow for sin worketh repentance to salvation."[206] (_b_) Before the good gift of God can be received, it is necessary that we confess our sin. It is when we confess our sins that we obtain forgiveness and cleansing. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."[207] To produce conviction and confession is the work of the Holy Ghost. He reveals to the sinner the sinfulness of his life, and so works in him repentance. (_c_) Another requirement is unfeigned faith. "He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek Him." "Without faith it is impossible to please him."[208] "Being justified by faith, we have peace with God through our Lord Jesus Christ."[209] "Let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed. For let not that man think that he shall receive anything of the Lord."[210] (_d_) There must be also humble, earnest resolution to be obedient to the will of God. The forgiveness secured by the death of Jesus is more than mere deliverance from the penalty of sin or the acquittal of the sinner. It is the remission of sins, the putting away of the sin. With pardon there is a renewal of the inner man. Return to holiness is secured, and the lost image of God is restored to man, so that he dies to sin and lives unto holiness. Nothing less than this will satisfy the true penitent, who asks for more than pardon, whose cry is, "Create in me a clean heart, O God; and renew a right spirit within me."[211] It is not sufficient to be set free from punishment, there must be the abiding desire to have the life conformed to the Divine will. "The grace of God that bringeth salvation" teaches and enables all who receive it "to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world."[212]

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ARTICLE 11

_The Resurrection of the Body_

ANIMISM--the doctrine of the continuous existence, after death, of the disembodied human spirit--has a place in the majority of religious systems; but belief in the resurrection of the body is almost peculiar to the Christian faith. In Old Testament times the hope of immortality for body and soul seldom found expression. Job seems to have had at least a glimpse of the doctrine, although his words in the original do not express it so strongly as those of the English version: "I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God."[213] In the Psalms there are various intimations that faithful servants of God looked for a future life in which the body as well as the spirit should find place. Isaiah prophesied, "Thy dead men shall live, my dead body shall arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead."[214] Daniel still more emphatically declares, "Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt."[215] The story in the second book of Maccabees of the seven martyr-brothers, who would not accept life from the tyrant on condition of denying their God, proves that they were strengthened to endure by the sure hope of "a better resurrection." One of them thus confessed his faith: "Thou like a fury takest us out of this present life, but the King of the world shall raise us up, who have died for His laws, unto everlasting life." Another of the brothers, about to have his tongue plucked out and his hands cut off, "holding forth his hands manfully, said courageously, These I had from heaven ... and from Him I hope to receive them again." Their mother, who is thought to have been one of the saints that in the Epistle to the Hebrews are said to have been tortured, not accepting deliverance, encouraged her sons to be faithful unto death by telling them that God who had given them life at the first would restore it. "I am sure," she said, "that He will of His own mercy give you breath and life again as ye now regard not your own selves for His laws' sake."[216] The Pharisees in the days of our Lord held by the doctrine, which the Sadducees, who rejected belief in angels and spirits, denied. The belief expressed by Martha when she said of her brother Lazarus, "I know that he shall rise again in the resurrection at the last day,"[217] was in all likelihood current in her time. It may have been to impress the truth of resurrection-life for the body that Enoch, before the flood, and Elijah, in later Old Testament times, were translated; but it is in the New Testament, in words spoken by the Lord Jesus, that resurrection is fully revealed. "Marvel not at this," said He to the Jews; "for the hour is coming in the which all that are in the graves shall hear the voice of the Son of man, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."[218] In reply to the Sadducees, who attempted to ridicule His statements regarding resurrection, He said, "Ye do err, not knowing the Scriptures, nor the power of God";[219] and He put them to silence by showing that the truth of resurrection was implied in the name by which God revealed Himself to Israel, "I am the God of Abraham, and of Isaac, and of Jacob." He showed His power over the dead body, and furnished assurance of resurrection, by raising the dead. He thus restored the daughter of Jairus and the son of the widow of Nain, and raised Lazarus from the tomb four days after he had died. In His own resurrection we have the most signal pledge of our bodily immortality. When He arose triumphant from the grave and showed Himself alive by many infallible proofs, He manifested His power as the conqueror of death.

It is clearly taught in Scripture that there is to be a general resurrection of the righteous and the wicked. In addition to texts already quoted, we find John declaring, "I saw the dead, small and great, stand before God, ... and the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them";[220] and Paul writes to the Thessalonians, "We that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep ... and the dead in Christ shall rise first."[221]

The resurrection is associated with the second coming of Christ. It is His voice that shall awake the dead, and the angels who will accompany Him are to gather them from the four winds of heaven to the judgment-seat of Christ, "that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad."[222]

In resurrection, Father, Son, and Holy Ghost take part. God the Father, who "both raised up the Lord, and will also raise up us by his own power":[223] God the Son: "As the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will":[224] God the Holy Ghost, who, as the Giver of life, by His special action will raise our bodies: "He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you."[225] The Lord Jesus Christ is the meritorious cause of resurrection: "By man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive."[226] His resurrection is the pledge and the pattern of ours. "If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."[227]

Christianity teaches that the body as well as the soul is redeemed by the Lord Jesus Christ, "the Saviour of the body."[228] We are called to glorify God in our bodies, which are temples of the Holy Ghost, and we must give account for the deeds done in and through the body, as well as for those sins which are rather of the mind and will than of the body. The body will be raised and will be judged. God will bring to light all hidden things--actions forgotten by ourselves, deeds of which the world knows nothing, as well as those which memory retains and the world knows of. Before that "great and notable day" our bodies as well as our souls must have been purged, else we shall never see God. The bodies of the unjust will rise; but theirs will be resurrection to shame and everlasting contempt.

It is fitting that reward or punishment should be the portion of the same souls and bodies that have been faithful or unfaithful. Christ rose in the same body as He had before His death, and so shall we. How this is to be accomplished we cannot tell, but with God all things are possible, and faith rests with confidence in His power and in His Word. "We wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory."[229] While the body is the same as that in which the soul tabernacled, it will undergo transformation. Christ will renew the bodily as well as the spiritual nature of His people. Every part of their being will be transformed, and their bodies, like Christ's, will be spiritual bodies. We are to be sanctified wholly; our whole spirit and soul and body preserved blameless unto His coming.[230] In this present life the body builds up a character which it will retain throughout eternity. Every act we do affects it, not for the time only, but for ever. The lost soul will assume the polluted body, and while it may shrink in horror from the union, will find no way of escape. "He that is filthy, let him be filthy still: and he that is holy, let him be holy still."[231] "Whatsoever a man soweth that shall he also reap,"[232] and the harvest will abide with him for ever.

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ARTICLE 12

_And the Life Everlasting_

The great truth affirmed in the concluding article of the Creed is the Life Everlasting: "The wages of sin is death; but the gift of God is eternal life."[233] This life will be the portion of all who are acquitted in the day of judgment, and they will then enter upon new experiences. Death and hell shall be cast into the lake of fire, and the redeemed, no longer subject to imperfection, decay, or death, shall be raised to the right hand of the Father, where there is fulness of joy; to partake of those pleasures for evermore which have been purchased for them by the blood of the Lamb.

It is interesting to note the gradual development of this doctrine, which was first fully expressed by Him who brought life and immortality to light. We have the statement of the writer to the Hebrews that the faith of Old Testament saints had in view the continuance of life after death in "a better country, that is, an heavenly." Whether this faith grasped the doctrine of bodily resurrection, in addition to that of the immortality of the soul, we are not told. It is remarkable that throughout the books of Moses there is an absence of reference to the future life as a motive to holy living. Prosperity and adversity in this life are set forth as the reward or punishment of conduct, leading to the inference, either that retribution in the future life was not revealed, or that it exercised little practical influence. As time passed the doctrine of everlasting life for body and soul emerged in the Psalms and in the prophetical writings, but sometimes side by side with such gloomy views regarding death and its consequences as to leave the impression that belief in it was weak and fitful. In the long period that passed between the time when Old Testament prophecy ceased and the advent of Christ, the fierce persecutions to which the Jews were subjected appear to have strengthened their faith in a future life of blessedness, in which the body, delivered from the grave and again united to the soul, shall participate.

The author of the Apocryphal Book termed _The Wisdom of Solomon_ thus records his belief:--

The souls of the righteous are in the hand of God, And no torment shall touch them. In the eyes of the foolish they seemed to have died; And their departure was accounted _to be their_ hurt, And their journeying away from us _to be their_ ruin, But they are in peace. For even if in the sight of men they be punished, Their hope is full of immortality: And having borne a little chastening they shall receive great good; Because God made trial of them, and found them worthy of Himself. As gold in the furnace He proved them, And as a whole burnt offering He accepted them. And in the time of their visitation they shall shine forth, And as sparks among stubble they shall run to and fro. They shall judge nations, and have dominion over peoples; And the Lord shall reign over them for evermore. They that trust in Him shall understand truth, And the faithful shall abide with Him in love; Because grace and mercy are to His chosen.[234]

Again he writes:--