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Transubstantiation (or the change of the substance of bread and wine into the very body and blood of Christ) in the Supper of the Lord can not be proved by Holy Writ, is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many and idolatrous superstitions.

Consubstantiation or the doctrine that Christ is veiled under the unchanged bread and wine, and that his very body and blood are present therein and separate the one from the other) is utterly without warrant of Scripture, is contradictory of the fact that Christ, being raised, dieth no more, and is productive equally with transnbstantiation of idolatrous errors and practices.

We feed on Christ only through his Word, and only by faith and prayer; and we feed on him, whether at our private devotions, or in onr meditations, or on any occasion of public worship, or in the me. morial symbolism of the Supper.

The elements of the Lord's Supper were not by Christ's ordinance designed to be reserved, carried about, lifted up, or worshiped.

ARTICLE XXVIII.

Of Both Kinds. The Cup of the Lord is not to be denied to any of his people, for both the bread and the wine, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.

ARTICLE XXIX.

Of Unworthy Persons Ministering in the Congregation. Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the Word and ordinances: yet, forasmuch as they do not the same in their own name, but in Christ's, the believer is not deprived of the benefits of God's ordinances; because, though they be ministered by evil men, yet are they Christ's institution, and set forth his promise.

Nevertheless, it appertaineth to the discipline of the Church that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty by just judgment, be deposed.

APPENDIX:

THE SECOND HELVETIC CONFESSION

IN ENGLISH.

make confession to the offended party; and so if one sin and bring scandal upon the Christian society of which he is a member. And Christians may often, with manifest profit, confess to one another their sins against God, with a view solely to instruction, correction, guidance, and encouragement in righteousness. But in any and every case confession is still to be made to God; for all sins are committed against him, as well such as offend our fellow-man as those that offend him alone.

Priestly absolution is a blasphemous usurpation of the sole prerogative of God. None can forgive sins as against God but God alone.

The blood of Jesus Christ only can cleanse us from our sins, and always we obtain forgiveness directly from God, whenever by faith in that blood we approach him with our confessions and prayers.

ARTICLE XXXIII.

Of the Marriage of Ministers. Christian ministers are not commanded by God's law either to vow the estate of single life or to abstain from marriage; therefore it is lawful for them, as for all other Christian men, to marry at their own discretion.

ARTICLE XXXIV.

Of the Power of the Civil Authority. The power of the civil magistrate extendeth to all men, as well ministers as people, in all things temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of all men who are professors of the gospel to pay respectful obedience to the civil authority, regularly and legitimately constituted.

ARTICLE XXXV.

Of Christian Men's Goods. The riches and goods of Christian men are not common, but their own, to be controlled and used according to their Christian judgment. Every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability; and as a steward of God, he should use his means and influence in promoting the cause of truth and righteousness to the glory of God.

THE DOCTRINAL BASIS OF THE EVANGELICAL AL

LIANCE. A.D. 1846. Adopted at the Organization of the American Branch of the Evan

gelical Alliance, in January, 1867. [The Nine Articles were adopted by the first meeting of the Evangelical Alliance, in London, 1846, and published in the Report of the Proceedings of the Conference, held at Freemasons' Hall, London, from Aug. 19th to Sept. 2d, 1846. Published by order of the Conference. London, 1847.

The preamble, which we print in small type, was added by the American Branch of the Aliance, organized in the Bible Honse, New York, Jan., 1867, and, with this qualifying preamble, the doctrinal articles were used at the General Conference of the Alliance held in New York, Oct., 1873.

The Evangelical Alliance is no Church, and has no authority to issue and enforce an ecclesiastical creed. It is simply a voluntary association of individual Christians for the promotion of Christian anion and religious liberty; but as such it may declare on what doctrinal basis it proposes to labor for its end, and how much or how little of the traditional faith it takes for granted among its members.]

Resolved, That in forming an Evangelical Alliance for the United States, in co-operative union with other Branches of the Alliance, we have no intention or desire to give rise to a new denomination or sect; nor to affect an amalgamation of Churches, except in the way of facilitating personal Christian intercourse and a mutual good understanding ; nor to interfere in any way whatever with the internal affairs of the various denominations; but, simply, to bring individual Christians into closer fellowship and co-operation, on the basis of the spiritual union which already exists in the vital relation of Christ to the members of his body in all ages and countries.

Resolved, That in the same spirit we propose no new creed; but, taking broad, historical, and evangelical catholic ground, we solemnly reaffirm and profess our faith in all the doctrines of the inspired Word of God, and the consensus of doctrines as held by all true Christians from the beginning. And we do more especially affirm our belief in the Divine-human person and atoning work of our Lord and Saviour Jesus Christ, as the only and sufficient source of salvation, as the heart and soul of Christianity, and as the centre of all true Chris tian union and fellowship.

Resolved, That, with this explanation, and in the spirit of a just Christian liberality in regard to the minor differences of theological schools and religious denominations, we also adopt, as a summary of the consensus of the various Evangelical Confessions of Faith, the Articles and Explanatory Statement set forth and agreed on by the Evangelical Alliance at its formation in London, 1846, and approved by the separate European organizations; which articles are as follows:

1. The Divine inspiration, authority, and sufficiency of the Holy Scriptures.

2. The right and duty of private judgment in the interpretation of the Holy Scriptures.

'3. The Unity of the Godhead, and the Trinity of the persons therein. said in the Gospel, 'It is not ye that speak, but the Spirit of my

* In the original form the Articles are introduced by the following sentence:

“The parties composing the Alliance shall be such persons only as hold and maintain what are usually understood to be evangelical views in regard to the matters of doctrine understated, namely,

Father speaketh in you;' therefore ‘he that heareth you, heareth me; and he that despiseth you, despiseth me' (Matt. x. 20; Luke x. 16; John xiii. 20).

Wherefore when this Word of God is now preached in the church by preachers lawfully called, we believe that the very Word of God is preached, and received of the faithful; and that neither any other Word of God is to be feigned, nor to be expected from heaven: and that now the Word itself which is preached is to be regarded, not the ininister that preaches; who, although he be evil and a sinner, nevertheless the Word of God abides true and good.

Neither do we think that therefore the outward preaching is to be thought as fruitless because the instruction in true religion depends on the inward illumination of the Spirit, or because it is written No man shall teach his neighbor; for all men shall know me' (Jer. xxxi. 34), and “He that watereth, or he that planteth, is nothing, but God that giveth the increase' (1 Cor. iii. 7). For albeit 'No man can come to Christ, unless he be drawn by the Heavenly Father' (John vi. 44), and be inwardly lightened by the Holy Spirit, yet we know un. doubtedly that it is the will of God that his word should be preached even outwardly. God could indeed, by his Holy Spirit, or by the ministry of an angel, without the ministry of St. Peter, have taught Cornelins in the Acts; but, nevertheless, he refers him to Peter, of whom the angel speaking says, 'He shall tell thee what thou oughtest to do' (Acts x. 6).

For he that illuminates inwardly by giving men the Holy Spirit, the self-saine, by way of commandment, said unto his disciples,‘Go ye into all the world, and preach the Gospel to every creature' (Mark xvi. 15). And so Paul preached the Word outwardly to Lydia, a purpleseller among the Philippians; but the Lord inwardly opened the woman's heart (Acts xvi. 14). And the same Paul, upon an elegant gradation fitly placed in the tenth chapter to the Romans, at last infers, • Therefore faith cometh by hearing, and hearing by the Word of God' (Rom. x. 14–17).

We know, in the mean time, that God can illuminate whom and when he will, even without the external ministry, which is a thing appertaining to his power; but we speak of the usual way of in

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