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to the wall, and Germany lost. Germany had
the shortest history of any great nation or em pire that ever had being, forty-eight years from her cradle to her grave. The Armistice came at the eleventh hour of the 11th day of the eleventh month, 1918. The 11th verse of the 11th chapter of the lltli book of the Bible is at least more than suggestive: "Forasmuch as this is done of thee, O king, and thou hast not kept my covenants and my statutes, which 1 have commanded thee, I will surely rend thy kingdom from thee, and I will give it to thy servant." If ever that was done to any nation and any ruler, it was done to Germany and the Kaiser. GOD OR god? By Theologus. The insistent obtrusion of the Modernist propaganda has become a challenge to holders of II e old fuith to surrender, or war in its be half. Recent articles iu the Presbyterian of the South, by Rev. Hugh W. White, of China, show the stress is on then- and it is on in other mission fields and at home, too. Of course sat render is not to be thought of ? the old guard never does that ? and so, much as they desire amity and concord, it seems that con flict can neither be evaded nor avoided. In the attacks on fundamentals, issues are becoming clarified and we are beginning to discern where we are "at." It is now coming to be seen what the question of the true being of God is at stake. Is the Mod ernist's deity to be spelled with a large G or with a small g? Modernism is the yielded product of the evolutionary philosophy applied to religion. A fundamental working postulate of that phi losophy is this: a denial of the intervention of the supernatural. Says Lyman Abbott: "The New Theology denies absolutely the old assumed distinction between the natural and the supernatural." And Kuenen says: "So long as we allow the supernatural to intervene even in a single point, so long our view of the whole continues to be incorrect." Much as the liberals may seek to camouflage it, unde niably Christianity is supernaturalism through and through, and modernism is naturalism. Let it be admitted, for the sake of argument ? which is, of course, the truth ? that the Tri une God, Father, Son and Holy Ghost, three personalities in one Being, is the one and only true God. Modernism denies, as it must ac cording to its principles, the Virgin Birth. This denial necessarily involves the denial of the deity of Jesus Christ: He is not, there fore, of divine, but of human, parentage, and could only be born as other men are horn. (And, born out of wedlock, He is, horrible to say, a bastard!) The Trinity is gone, and the God of Christian theism gives place to the god of Modernism. It is a false god, and is no more the true God than are the idol gods of wood and stone which the heathen worship. This is precisely the logic of the situation, from which there is no escape. Mr. Modernist, see just where you are "at." And youi call upon the old guard to surrender! Avaunt! And such a god ! This applies just as well to Unitarians. Modernists volubly iterate and reiterate the "fatherhood of God." But their father-god is not ? cannot be ? the Father-God of the Trinity. Says St. John: "Who is the liar, but he that denieth that Jesus is the Christ? Whosoever denieth the Son, the same hath not the Father." (1 John 2 :22, 23.) And says Jesus: "No man cometh unto the Father but by Me" (John 14:6), and "I and the Father are one" (John 10:30). Who is your father, anyway, Modernist? Claim a monkey if you want to, but you cannot claim the Fath er-God as your parent. Modernism, denying the deity of Christ, de nies also the deity and personality of the Holy Ghost. More yet is the Trinity gone. Now, a father is not sneh until he begets, God's beget ting ? "born again," Greek, "begotten from above," without which no one can see the kingdom of God (John 3 :3) ? is an interven tion of the supernatural, which, according to modernism, cannot be. No "regeneration," therefore. A modernist is only a "natural" child.; he does not belong to the begotten family of God. Truly, issues are becoming clarified. The question as to the Being of God, theistically and modernistically, is answered. In this war it is well to see not only where we are "at," but who is who. Not god, but God. WHAT PRESBYTERIANS BELIEVE: By Rev. C. M. Campbell. I. What We believe About God. 1. That there is but one true God, and that He is a Spirit, infinite, eternal and unchange able in His being wisdom, power, holiness, jus tice, goodness and truth. 2 That there are three persons in the God head : the Father, the Son and the Holy Ghost ; and that these three are one God of the same substance and equal in Power and Glory. 3. That God has foreordained everything that happens. 4. That God created all things out of noth ing by the word of his power, in the spaee of six days. II. What We Believe About Man. 1. That man's chief end is to glorify God and enjoy Him forever. 2. That God created man, male and female, after His own image, in knowledge, rightous ness and Holiness, with dominion over the rest of the creatures. 3. That when God created man, He entered into a covenant of life with him upon condi tion of his perfect obedience, foi bidding him to eat of the tree of knowledge of Good and Evil, upon pain of death. 4. That Adam and Eve being left to the freedom of their own will broke the covenant by disobeying God and eating the forbidden fruit. 5. That, since the covenant was made with Adam, not only for himself but for all his de scendants,' all mankind sinned in him and fell with him in his first transgression. 6. That this fall brought mankind into a condition of sin in which he is corrupt in all parts of his nature and from which proceeds : 11 manner of actual transgression. 7. That all mankind by 1h i fall lost com munion with God, are under His wrath and curse, and liable to all the miseries in this life, to death itself, and to the pains of hell forever. in. What We Believe About Sin. 1. That everything that does not conform with or goes beyond the law of God is sin. 2. That some sins in themselves, by reason of several aggravations, are more sinful in the sight of God than others; but that every sin de serves God's wrath and curse, both in this life and in that life which is to come. 3. That no man since the fall, except Jesus, is able in this life perfectly to keep the Com mandments of God, but daily breaks them in thought, word and deed. IV. What We Believe About Salvation. 1. That God, for reasons known only to Him self, elected some men to everlasting life, and entered into a covenant of grace to deliver them out of their condition of sin and misery, and bring them into an estate of salvation, by a Redeemer. 2. That the Lord Jesus Christ is the only Redeemer of God's elect; that He was the eternal Son of God, that 11,0 became man, and so was and continued to he God and man in two distinct natures and one person forever. 3. That Christ became man by taking a true body and human sold ; that He was con ceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her, yet without sin. 4. That Christ as our Redeemer: (a) Reveals to us by His Word and Spirit the will of God for our salvation. (b) Offered up Himself a sacrifice to satisfy divine justice and reconcile us to God. (c) Makes continual intercession to God for us. (d) Rules and defends us. and restrains and conquers all of ilis and our enemies. 5. That Christ, in llis work as our Redeemer, was made under the law, and underwent all the miseries of life, the wrath of God and the dealh of the Cross; that lie was buried and the third day He arose from the dead; that He ascended up into heaven; that He is sitting at the right hand of God the Father, and that He is coming to judge the world at the last day. 6. That for a man to have a part in this re demptive work of Christ: (a) The Spirit of God must renew his will and persuade and enable him to accept Christ; that God must pardon his sins through Christ; adopt him into llis family as a son, and renew him in the whole man after His image so that he will be able more and more to die unto sin and live unto righteousness. (b) The man must receive and rest on Christ alone for salvation; repent of his sins and turn from them, and make a diligent use of His word, the sacraments and prayer. 7. That the Bible, namely, thcOld and New Testaments, is the word of God, and the only rule to direct us to what we are to believe concerning God and what duty God requires of us. 8. That the sacraments of the New Testament are Baptism and the Lord's Supper; that those are holy ordinances instituted by Christ, and in them Christ and the benefits of the covenant of grace are represented, sealed and applied to believers. 9. That in baptism our union with Christ, by His Spirit, is signified and sealed; and that the mode in which it was performed in the New Testament was by sprinkling or pouring. 10. That all who profess their faith in Christ are to be baptized, together with the children of believing parents. 11. That in the Lord's Supper Tlis death is showed forth, and the worthy receivers are, not after a bodily or fleshly manner, but by faith, made partakers of I lis body and blood with all His benefits, to their spiritual nourishment and growth in grace. 12. That, in prayer we offer up our desires unto Ood, for things agreeable to His will, in the name of Christ, with confession of onr sins, and thankful acknowledgment of His mercies. 13. That, one who has thus repented, and been justified, adopted and sanctified, will have an assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and can never be lost. 14. That the souls of believers aro, at their death, made perfect in holiness and immediate ly pass into glory; but their bodies, being still united to Christ, do rest in their graves the resurrect iqpi. 15. That, at the resurrection, believers being raised up in glory, shall be openly acknowl edged and acquitted in the day of judgment and made perfectly blessed in the full enjoy ment of God to all eternity.