thians 16:2 we read, "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him." In Revelation 1: 10 John says, "I was in the Spirit on the Lord's day." Upon this Dr. Clarke remarks that this is "the first day of the week, observed as the Christian Sabbath, because on it Jesus Christ rose from the dead; therefore it was called the Lord's day, and has taken the place of the Jewish Sabbath throughout the Christian world."

The history of the church from, and including, the times of the apostles shows that the first day of the week was called the "Lord's day," and observed as the Christian Sabbath.

In A.D. 101 Ignatius, Bishop of Antioch, says, "Let every one that loves Christ keep holy the Lord's daythe queen of days, the resurrection day, the highest of all days."

In the second century, Theophilus, Bishop of Antioch, says, "Both custom and reason challenge from us that we should honor the Lord's day, seeing on that day it was that our Lord Jesus completed his resurrection from the dead."

In the same century, Irenæus, Bishop of Lyons, says, "On the Lord's day, every one of us Christians keep the Sabbath." Irenæus was a disciple of Polycarp, and Polycarp was a disciple of St. John; so that that brings him quite near the apostolic times.

Clement of Alexandria, also of the second century, says, “A Christian, according to the command of the gospel, observes the Lord's day, thereby glorifying the resurrection of the Lord."

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In the same century Tertullian says, The Lord's day is the holy day of the Christian church." To these may be added the testimony of Eusebius and Justin Martyr. The teaching and example of the apostles, and the testimony of the early Christian fathers, establish beyond all reasonable doubt the following propositions: first, that the first day of the week and the Lord's day mean the same thing; second, that this day was commemorative of the resurrection of Jesus Christ; third, that this day was

observed as the Christian Sabbath. The great body of orthodox Christians in all countries hold and teach substantially the doctrine set forth in this article of the Confession.

The observance of one day in seven as a day of rest, meditation, and worship is of inestimable value to man. It is God's own arrangement. He knew what was best for mankind, and we do well to accept his plan. It is doubtful whether the church would or could retain its visible form if the Sabbath day were abrogated. Dr. Clarke says, "Without this consecrated day, religion itself would fail, and the human mind, becoming sensualized, would soon forget its origin and end." Let all, therefore, who desire to honor the Lord by walking in the way of his commandments, "remember the sabbath day, to keep it holy."

CHAPTER XV.

THE CONFESSION OF FAITH

ARTICLE XIII.

ARTICLE XIII.

OF THE FUTURE STATE.

We believe in the resurrection of the dead; the future general judgment; and an eternal state of rewards, in which the righteous dwell in endless life, and the wicked in endless punishment.

THIS article of the Confession contains four cardinal propositions: first the resurrection of the dead; second, a future general judgment; third, the future happiness of the righteous; fourth, the future punishment of the wicked. These great doctrines, with what they imply and include, should be thoughtfully and prayerfully considered.

The immortality and future existence of the soul, while it is not specifically named in this article, is clearly implied. It is always to be associated with the doctrine of a future state. In a work of this kind we can do no more than state the main arguments usually adduced in proof of this doctrine. These are, first, the universal consent of all nations. There lies deep in the human consciousness the abiding conviction that man is not altogether mortal — that something remains for him after this life. Whence this intuitive conviction, if the immortality of the soul be not true? Second, various mental phenomena prove the immortality of the soul, such as volition, intelligence, memory, conscious identity, and desire. Matter is known to possess certain properties, but we find in man certain properties which do not inhere in matter. The conclusion is, and of necessity must be, that they belong to the mind. "There are but two primary substances in the universe, and these are MATTER and SPIRIT." Whatever, therefore, does not inhere in the one must inhere in the other. Volition, intelligence, memory, conscious identity, and desire are not properties of matter;

therefore they must belong to spirit. Third, the Word of God. This is our standard of proof and appeal. It is only necessary to state in this connection that the Scriptures throughout teach the doctrine of the immortality and future existence of the soul. We now direct attention to the four cardinal doctrines explicitly stated in this article of the Confession.

THE RESURRECTION OF THE DEAD.

There is no doctrine in Christian theology on which we are more dependent upon the Holy Scriptures for information than this one. There are many analogies in nature, but we can only use them when aided by the light of revelation. The whole plan of human redemption is a mystery, revealed in part, but only in part. Enough is made known to us to be eternally saved, and the deeper mysteries of the love of God are reserved for investigation and study in the long hereafter.

The foundation upon which we build the hope of the resurrection of the dead is the resurrection of Jesus Christ. He lived, died, was buried, rose from the dead, and ascended into heaven. This is the order of argument adopted by Paul in I. Corinthians 15. It is too long to quote in this connection, but we will give the substance. of the apostle's argument. In verse 3 he affirms that Christ died; in verse 4 he affirms that he was buried and rose again; in verses 5-8 he gives the witnesses to the fact of his resurrection; in verses 12-22 he reasons on the resurrection of the dead from the fact of Christ's resurrection. He says, "If the dead rise not, then is not Christ raised." "But now is Christ risen from the dead, and become the firstfruits of them that slept." "So sure as the firstfruits are the proof that there is a harvest, so surely the resurrection of Christ is a proof of ours.'

The resurrection of the dead is one of the fundamental doctrines of Christianity. No matter how mysterious it may appear to us, all who believe the Bible to be a revelation from God must believe in the resurrection of the dead. The Holy Scriptures abound with passages bearing upon this doctrine. Read Luke 20:37; John 5:29; Acts 4:2; 17: 18, 32; 23:6; 24: 15, 21; Romans

1:4; I. Corinthians 15: 13, 21, 42; Philippians 3:20, 21; I. Thessalonians 4: 14-18; Revelation 20: 12, 13. These are but a few of the many passages that teach the doctrine. Those who reject the doctrine of the resurrection must accept in its stead the cold and cheerless theory of the eternal sleep of the dead. Those who have gone from us are perished, and nothing remains for us but a long, dark, and dreamless sleep. But the Lord is risen indeed, and because he lives we shall live also.

THE NATURE OF THE RESURRECTION BODY.

The resurrection body will be spiritual. By this is not meant that it will be spirit, but partake of the nature of spirit. It will be visible and tangible, as the body of Christ was after his resurrection. It will be a body whole and complete. In I. Corinthians 15: 42-54 Paul informs us that it will be "sown in corruption, raised in incorruption; sown in dishonor, raised in glory; sown in weakness, raised in power; sown a natural body, raised a spiritual body. . . . This corruptible must put on incorruption, and this mortal must put on immortality." The scope of the apostle's argument is that these bodies shall be changed, not annihilated, but changed from a natural to a spiritual body. Vile as these bodies now are, they shall be "fashioned like unto his glorious body." "We shall be like him, for we shall see him as he is."

While there are philosophical and metaphysical objections urged against this doctrine, it is nevertheless full of comfort. He who "created the heaven and the earth," and formed man out of the dust, is able to raise the dead, and quicken them at his pleasure. The hope of the resurrection lifts the dark cloud from about the tomb. We shall not sleep forever. Our loved ones who have gone from us shall live again. David said, "I shall be satisfied, when I awake, with thy likeness" (Psalm 17:15). The resurrection body in form and appearance will resemble our present body. Every imperfection will be removed, but each, in his own consciousness, will recognize his resurrection body as his own.