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(HEREDITARY SIN.] 4. Adam was created in the image of God,'endued with knowledge, righteousness, and true holiness.' Infants come into the world not only destitute of these, but with a nature inclined to evil, and only evil.

[INFANTS INVOLVED IN THE MORAL RUIN.] 5. Brute animals sustain no such relation to the moral government of God as does the human family. Infants are a part of the human family, and their sufferings and death are to be accounted for on the ground of their being involved in the general moral ruin of the race, induced by the apostasy.

[UNIVERSAL NEED OF REDEMPTION.] 6. Original sin is a natural bias to evil, resulting from the first apostasy, leading invariably and certainly to actual transgression. And all infants, as well as adults, in order to be saved, need redemption by the blood of Christ, and regeneration by the Holy Ghost.

(IMPUTATION OF SIN AND RIGHTEOUSNESS.] 7. The sin of Adam is not imputed to his posterity in the sense of a literal transfer of personal qualities, acts, and demerit; but by reason of the sin of Adam, in his peculiar relation, the race are treated as if they had sinned. Nor is the righteousness of Christ imputed to his people in the sense of a literal transfer of personal qualities, acts, and merit; but by reason of his righteousness in his peculiar relation they are treated as if they were righteous.

[ATONEMENT OF CHRIST.] 8. The sufferings of Christ were not symbolical, governmental, and instructive only; but were truly vicarions, i. e., a substitute for the punishment due to transgressors. And while Christ did not suffer the literal penalty of the law, involving remorse of conscience and the pains of hell, he did offer a sacrifice which infinite wisdom saw to be a full equivalent. And by virtue of this atonement, overtures of mercy are sincerely made to the race, and salvation secured to all who believe.

(MORAL INABILITY.] 9. While sinners have all the faculties necessary to a perfect moral agency and a just accountability, such is their love of sin and opposition to God and his law, that, independently of the renewing influence or almighty energy of the Holy Spirit, they never will comply with the commands of God.

[INTERCESSION OF CHRIST.] 10. The intercession of Christ for the elect is previous, as well as subsequent, to their regeneration, as appears from the following Scripture, viz.: ‘I pray not for the world, but for them which thou hast given me, for they are thine. Neither pray I for these alone, but for them also which shall believe on me throngh their word" (John xvii. 9, 20).

(SAVING FAITH.] 11. Saving faith is an intelligent and cordial assent to the testimony of God concerning his Son, implying reliance on Christ alone for pardon and eternal life; and in all cases it is an effect of the special operations of the Holy Spirit.

[REGENERATION.] 12. Regeneration is a radical change of heart, produced by the special operations of the Holy Spirit, “determining the sinner to that which is good,' and is in all cases instantaneous.

[SALVATION BY GRACE.] 13. While repentance for sin and faith in Christ are indispensable to salvation, all who are saved are indebted, from first to last, to the grace and Spirit of God. And the reason that God does not save all is not that he wants the power to do it, but that in his wisdom he does not see fit to exert that power further than he actually does.

[LIBERTY OF THE WILL.] 14. While the liberty of the will is not impaired, nor the established connection betwixt means and end broken, by any action of God on the mind, he can influence it according to his pleasure, and does effectually determine it to good in all cases of true conversion.

(JUSTIFICATION.] 15. All believers are justified, not on the ground of personal merit, but solely on the ground of the obedience and death, or, in other words, the righteousness of Christ. And while that righteousness does not become theirs, in the sense of a literal transfer of personal qualities and merit, yet from respect to it God can and does treat them as if they were righteous.

[FREEDOM IN FAITH AND UNBELIEF.] 16. While all such as reject the Gospel of Christ do it, not by coercion, but freely, and all who embrace it do it not by coercion, but freely, the reason why some differ from others is that God has made them to differ.

CONFESSION OF THE EVANGELICAL FREE CHURCH OF

GENEVA. A.D. 1848.

(The Free CHUROU OP GENEVA geceded from the established Church of the city of Calvin, and issned in 1848 the following Confession of Faith. It fairly represents the doctrinal position of other Free Churches which have been organized in Switzerland and France in opposition to the degenerate Reformed State Churches. It exhibits the Calvinism of the nineteenth century-a Calvinism moderated, simplified, and separated from connection with the civil government.

The French text is taken from the Notice Historique sur l'église évangélique libre de Genève par E. GUERS, Genève, 1875, pp. 86-90. It is also found, together with a Presbyterian constitution and a hymn-book, in Eglise évangélique a Genève; Recueil de Cantiques pour les assemblées de culte, etc. Genève and Lyon, 1864.

The English translation was prepared for this work by my friend, Professor ELIE CHARLIER, of New York.]

PROFESSION DE FOI
de l'église évangélique libre de Genève.

CONFESSION OF FAITH

of the Evangelical Free Church of Geneva. 1. Nous croyons que la sainte I. We believe that the Holy Écriture est pleinement inspirée Scriptures are entirely inspired of de Dieu dans toutes ses parties, et God in all their parts, and that qu'elle est la seule et infaillible they are the only and infallible règle de la foi.

Rule of Faith. II. Nous recevons comme Écri- II. We receive as canonical tures canoniques, pour l'Ancien Scriptures of the Old Testament, Testament, tous les livres qui nous all the books which have been sont transmis à ce titre par l'uni- transmitted to us, under that title, versalité du peuple juif, auquel by the universal consent of the les oracles de Dieu ont été confiés Jewish people, to whom the orasous la surveillanee du Seigneur; cles of God were confided under et nous recevons également comme the guidance of Jehovah; and we Écritures canoniques, pour le Nou- receive equally as canonical Scriptveau Testament, tous les livres qui, ures of the New Testament, all the sous l'action de la même Provi- books which, under the guidance dence, nous ont été transmis à ce of the same Providence, have been titre par l'universalité des Églises transmitted to us as such by the de la chrétienté.

universal consent of the Churches

of the Christian world. III. Nous adorons le Père, le III. We worship the Father, the Fils et le Saint-Esprit, un seul | Son, and the Holy Ghost, one only (HEREDITARY SIN.] 4. Adam was created in the image of God, 'endued with knowledge, righteousness, and true holiness.' Infants come into the world not only destitute of these, but with a nature inclined to evil, and only evil.

(INFANTS INVOLVED IN THE MORAL RUIN.] 5. Brute animals sustain no such relation to the moral government of God as does the human family. Infants are a part of the human family, and their sufferings and death are to be accounted for on the ground of their being involved in the general moral ruin of the race, induced by the apostasy.

(UNIVERSAL NEED OF REDEMPTION.] 6. Original sin is a natural bias to evil, resulting from the first apostasy, leading invariably and certainly to actnal transgression. And all infants, as well as adults, in order to be saved, need redemption by the blood of Christ, and regeneration by the Holy Ghost.

[IMPUTATION OF SIN AND RIGHTEOUSNESS.] 7. The sin of Adam is not imputed to his posterity in the sense of a literal transfer of personal qualities, acts, and demerit; but by reason of the sin of Adam, in his peculiar relation, the race are treated as if they had sinned. Nor is the righteousness of Christ imputed to his people in the sense of a literal transfer of personal qualities, acts, and merit; but by reason of his righteousness in his peculiar relation they are treated as if they were righteous.

[ATONEMENT OF CHRIST.] 8. The sufferings of Christ were not symbolical, governmental, and instructive only; but were truly vicarions, i. e., a substitute for the punishment due to transgressors. And while Christ did not suffer the literal penalty of the law, involving remorse of conscience and the pains of hell, he did offer a sacrifice which infinite wisdom saw to be a full equivalent. And by virtue of this atonement, overtures of mercy are sincerely made to the race, and salvation secured to all who believe.

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