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^ ■ VW^

1*1

THE

PRESBYTERIAN STANDARDS

AN EXPOSITION

OF THE

WESTMINSTER CONFESSION OF FAITH
AND CATECHISMS.

Rev. FRANCIS R. BEATTIE, B. D., Ph. D., D. D.,

PROFESSOR OF SYSTEMATIC THEOLOGY AND APOLOGETICS IN LOUISVILLE PRESBY-
TERIAN THEOLOGICAL SEMINARY, AND AUTHOR OF "AN EXAMINATION
OF UTILITARIANISM," "THE METHODS OF THp-tsM," *„o
••RADICAL CRITICISM."

The Presbyterian Committee of Publication.

^^rlr*^

THEOl.
STACK

' Copyrighted by
JAMES K. HAZEN, Secretary of PubUanon,

1896.

Printed by

WhITTKT & Sh EPPERSON,

Richmond, Va.

PREFACE.

T JE aim of the following pages is to give a simple, con-
neried exposition of the entire Westminster Standards. The
g^liorter Catechism is made the basis of the exposition, but
the contents of the Larger Catechism and the Confession of
Faith are carefully incorporated at every point. In addition,
certain topics not included in the Catechisms are embraced
in the Confession. Brief explanations of these topics are
also made, so that the whole ground of the Standards is
thereby covered.

It is not claimed that anything really new is presented in
these chapters. From the nature of the case there could
scarcely be. There are excellent treatises on the Confession
by Kodge, Mitchell and others ; while Paterson, Fisher and
others have given us excellent expositions of the Shorter
Catechism. But we are not aware of any book which follows
closely the order of topics found in the Standards, and which
at the same time weaves into a single exposition the contents
of the three documents of which the Westminster symbols are
composed.

It will be readily observed that in making this compend
the language of the Standards has often been closely fol-
lowed, and that it has at times been quoted more or less
literally. At other times their statements have been ex-
panded or condensed, explained or simplified, in order to
present a somewhat compact and readable outline. Quota-
tion marks are not used anywhere, since it is to be under-
stood that the whole exposition is so closely conformed to
the Standards as to be at times a reproduction of their form
as well as of their contents.

Preface.

It is the conviction of many earnest minds that there is
need at the present day of careful instruction in the great
doctrines of the Christian faith and life. No one who is even
slightly acquainted with the movements of thought at the
present time in the sphere of religious inquiry can fail to
realize that there ia diligent investigation, much unrest, and
some scepticism. Modern scientific methods have been car-
ried into the field of theology and applied to the subject of
Christian doctrine and duty. The result is, that in certain
quarters we are solemnly assured that the old ways of look-
ing at religious questions must be changed, and that former
statements of the system of doctrine must be modified, if not
abandoned. We are far from saying that this earnest ac-
tivity of thought upon matters pertaining to the Christian
faith is altogether evil, but we are convinced that it calls for
careful caution and rigorous reflection upon the vafious
problems with which the religious teacher must engage
himself at the present time. Hard work by devoted and
scholarly men is absolutely necessary in interpreting and de-
fending the faith once delivered to the saints.

In these circumstances it is important that Presbyterians
should be well instructed in the contents of the Westminster
Confession and Catechisms, wherein their creed is clearly and
fully exhibited. It may be too often true that even Presby-
terians are not fully informed in regard to what their own
creed contains. In proportion as this is true, it must prove
a source of weakness ; and a diligent study of the Standards
should be undertaken at once in order to remedy this. It is
hoped that this book may, in some measure, foster and
further this study.

That other branches of the church of Christ are often
sadly ignorant of Presbyterian doctrine and practice, and be-
cause of this ignorance often misconstrue and caricature
Presbyterianism, must be confessed. Such ignorance and
misconstruction are the main causes of the erroneous im-

Preface.

re
id

pressions of the Presbyterian system which so often prevail
in other churches. It is hoped that an outUne like this may
be found of some service in removing part of this ignorance
and correcting a few of these misconstructions, for some may
read this outline who would not peruse the Standards them-
selves with any care.

It may be proper to say that, whilst all through this expo-
sition care is taken to explain the various teachings of the
Standards, equal care is exercised not to explain away any-
thing which they contain. It is assumed that the system of
doctrine which they exhibit is generic and consistent Calvin-
ism, and due diligence is exercised to present this system in
its entirety and proper proportions. That there are difficul-
ties inherent in the very nature of the case is not denied,
nor is any attempt made to evade these difficulties. From
time to time in the course of the exposition of this consistent
and scriptural system, it will be suggested that the same and
more serious difficulties press even more fatally against every
other system. Hence, the Calvinistic system is seen to com-
mend itself to thoughtful minds as the sound philosophy of
nature and providence, and as the true interpretation of the
Scriptures and of religious experience. This system has a
philosophic completeness, a scriptural soundness, and an ex-
perimental accuracy which aflford it strong logical confirma-
tion, and give it secure rational stability. It may be safely
said that no other system can justify so fully this high claim,
for even those who profess no sympathy with the Calvinistic
system have never yet been able to present a better one for
our acceptance.

It is humbly hoped that Bible class and Sabbath-school
teachers may find this book of some value to them in their
important work. It may give them in a simple, systematic
form a useful summary of the doctrines and practices as well
as of the ethics and polity of the Presbyterian Church. In con-
nection with the International Series of Lessons, where doc-

Preface.

trinal teachiDg is not usually made prominent, the need of
some such book as this may be felt.

For the members of Young Peoples' Societies this outline
of Presbyterian belief may be found of some service in sup-
plying that doctrinal teaching which, with God's blessing, is
so important for advance in the Christian life and for effective
service in the Master's name. In addition, the various office-
bearers of the church often desire to be instructed in the doc-
trines and practices of the church they seek to serve. This
book has also been prepared with this important end in view,
and the hope is cherished that not a few of these earnest
men may be helped by what its pages contain.

Two introductory chapters are added for those who may
care to read them. One of these gives a brief history of the
chief creeds of the Christian church, and the other seeks to
explain the nature and uses of such creeds. These chapters
are intended to prepare the way for a more intelligent and
sympathetic study of the Westminster Standards, whicii con-
stitute the creed of the Presbyterian churches. An index
has also been added for purposes of speedy reference to the
contents of the volume.

This book is sent forth with the earnest prayer that it may
be of some service to those who are seeking to advance
Christ's kingdom on the earth. May the Lord bless its con-
tents to his own glory and the good of the church.

Francis R. Beattie.

Louitville, Ky.

CONTENTS.

CHAPTER I.

A Brief Description of the Great Christian Creeds,

CHAPTER II.

The Nature and Uses of Religious Creeds

CHAPTER III.

The Doctrine of Holy Scripture.

SiroHTEK Cateoiiism, 1-3; Larger Catkohism, 1-5; Confes-
sion OF Faith, I;

CHAPTER IV.

The Being, Attributes and Persons of the Godhead,

Shorter Catechism, 4-6; Larger Catechism, It; Con-
fession OF Faith, IL

Paqr.

CHAPTER V.

The Decrees, or the Eternal Purpose of God,

Shorter Catechism, 7, 8; Larger Catechism, 12-14; Con-
fession OF Faith, IIL

CHAPTER VI.

Creation and Providence. .

Shorter Catechism, 9-11 ; Larger Catechism, 15-19 ; Con-
fession OF Faith, IV., V.

CHAPTER Vn.

Thl Covenant of Works, or of Life, .

Shorter Catechism, 12, 13; Larger Catechism, 20, 21;
Confession of Faith, VI., VII.

Contents.

CHAPTER VIII. TAQM,

Original Sin ^^^

SnoKTBR CATBonisM, 16-19; Laroek Catechism, 22-29;
Confession of Faith, VI.

CHAPTER IX.

The Covenant of Grace,

SiiOKTEU Catechism, 20; Larger Catechism, 30-35 ; Con-
fession OF Faith, VII.

113

CHAPTER X.

The Person of Jesus Christ the Mediator,

Shorter Catechism, 21, 22; Larger Catechism, 36-42;
Confession of Faith, VIII.

124

]

CHAPTER XI.

The Offices OF THE Mediator : The Prophetic, . . 136

Shorter Catechism, 23, 24; Larger Catechism, 41-48;

CoiTFESSION OF FaITH, VIII.

CHAPTER XII.

The Offices OF the Mediator: The Priestly and the Kingly, 147

Shorter Catechism, 25, 26; Larger Catechism, 44, 45, 55;
Confession of Faith, VIII.

CHAPTER Xin.

The Humiliation and Exaltation of Jesus Christ, . . 159

Shorter Catechism, 27, 28; Larger Catechism, 46-56;
Confession of Fai^h, VIII.

CHAPTER XIV.

Man's Free Agency and Ability : Gtttt,t and its Degrees, .

Shorter Catechism, 82-84; Larger Catechism, 149-152;
Confession of Faith, IX.

xiv/

Contents.

CHAPTER XV.

Union with Christ ; Effectual Calling ; Kegeneration,

SiioKTKu Catechism, 39-31; Lakgkk Catechism, 57-60,
66-69; Confession OF Faith, X.

CHAPTER XVI.

The Benefits of Redemption ; Justification,

Shokteh Catechism, 32, 83; Larger Catechism, 70-78;
Confession of Faith, XI.

PAQI.

187

199

CHAPTER XVII.

The Benefits of Redemption ; Adoption and Sanotipioation,

Shorter Catechism, 84-36; Larger Catechism, 74, 75,
77-81; Confession of Faith, Xil., XIII.

212

CHAPTER XVIII.

Faith and Repentance,

Shorter Catechism, 85-87 ; Larger Catechism, 72-76, 153 ;
Confession of Faith, XIV. , XV.

223

CHAPTER XIX.

Good Works; Perseverance; Assurance 234

Shorter Catechism, 36 ; Larger Catechism, 78-81 ; Con-
fession OF Faith, XVI.-XVIII.

CHAPTER XX.

The Law of God ; Christian Liberty 245

Shorter Catechism, 39-42, 82, 83; Larger Catechism,
91-98; Confession of Faith, XIX., XX.

CHAPTER XXI.

The Communion of Saints, and Religious Worship, . . 257

Shorter Catechism, — ; Larger Catechism, 68, 82, 83, 86;
Confession of Faith, XXL, XXVI.

Contents.

CHAPTER XXII

The Me VN8 OF Grace; In General; The Word,

Shorter CATEcnisM, 88-00; Larger Catechism, 98, 99,
153-160; Confession of Faith, XIX.

CHAPTER XXIII.
The Means of Grace; The Commandments; The First Table,

Shorter Catechism, 43-62; Larger Catechism, 101-121;
Confession of Faith, — .

PAtiB.

267

278

CHAPTER XXIV.

The Means of Grace; The Commandments; The Second

Table 288

Shorter Catechism, 63-81; Larger Catechism, 122-148
Confession of Faith, — .

CHAPTER XXV.

The Means of Grace ; The Sacraments ; General, . . 298

Shorter Catechism, 91-93: Larger Catechism, 161-164;
Confession of Faith, XXVII.

CHAPTER XXVI.

The Means of Grace ; The Sacraments ; Baptism, . . 309

Shorter Catechism, 94, 95; Larger Catechism, 165-167;
Confession of Faith, XXVIII.

CHAPTER XXVII.

The Means of Grace ; The Sacraments ; The Lord's Supper, 323

Shortkr Catechism, 96, 97; Larger Catechism, 168-175;
Confession of Faith, XXIX.

CHAPTER XXVin.

The Means of Grace ; Prayer, . . • . . . 335

Shorter Catechism, 98-107; Larger Catechism, 178-198:
Confession of Faith, XXI.

Contents.

CHAPTER XXIX.

The Church and her Censures

SnoKTKK Catkohism, — ; Largek CATK(!ni8M, 02-65; Con-
fession OF Faith, XXV., XXX,

Pigs.
345

CHAPTER XXX.

The Synods and Councils of the Church, .... 356

Shorter Catkohism, —; Larger Catkohism, — ; Confkh-
sioN OF Faith, XXXI.

CHAPTER XXXI.

Lawful Oaths; The Civil Magistrate; Marriage and

I>ivorce, 358

Shorter Catkohism, 70-73; Largkr Catkohism, 137-139;

CONFKSSION OF FaITH, XXII. -XXIV.

CHAPTER XXXII.

Death and the Middle State,

Shorter Catechism, 37; Larger Cateohism, 84-96; Con-
fession OF Faith, XXXII.

384

CHAPTER XXXIIL

The Resurrection and the Judgment,

Shorter Catkohism, «S; Largkr Catkohism, 87-90; Con-
fession OF Faith, XXXII., XXXIIL

392

CHAPTER XXXrV.

Summary and Conclusions,

405

THE

PRESBYTERIAN STANDARDS.

CHAPTEK I.

SOME DESCRIPTION OF THE GREAT CHRISTIAN CREEDS
IN GENERAL, AND OF THE WESTMINSTER STANDARDS
IN PARTICULAR.

BEFOBE the exposition of the doctrines contained in
the Westminster Catechisms and Confession of Faith
is entered on, some account of the origin and contents of
the leading doctrinal symbols of the Christian church in its
various branches may be of interest and value. In particular,
the history of the Westminster Assembly, and of the work
which it did, as exhibited jy the Catechisms and Confes-
sion, is in a measure necessary to the intelligent exposition
of the doctrinal system which they unfold.

In this connection it is interesting to notice the modes
by which the great creeds have usually been produced.
Historically, there seem to have been three chief methods
according to which they have come into existence. First, In
some cases creeds, or statements of Christian doctrine, seem
to have been formed as an attempt to express, at certain
periods, the mind of the Christian community in regard to
the doctrines contained in the sacred Scriptures. It is likely
that the Apostles' Creed and some later doctrinal symbols
came into existence in this way. Secondly^ In other cases
certain summaries of Christian doctrine seem to have been
prepared for purposes of religious instruction. These cate-
chetical statements of religious truth evidently arose from
a desire to have a simple, orderly outline of the elements

■ Aft

The Presbyterian Standards.

o? the Christian system for purposes of instruction in holy
things. Such catechisms were usually intended for the
young. Thirdly, In most cases the great historical creeds
were forged in the fires of controversy. The great credal
statements of divine truth made in patristic times nearly all
originated iu this way. The elaborate symbolic documents
of the Reformation period very generally had the same
violent origin. In proof of this we need but recall the cir-
cumstances under which the Nicene Creed, the Augsburg
Confession, and the Canons of Dort were formulated. It
is proper to add that, although these three modes of creed
formation are to be observed in the history of the church,
yet as a matter of tact they ought not to be entirely sepa-
rated, inasmuch as more than one of these purposes may, to
a certain extent, be served by any single creed, confession,
or catechism.

In giving a brief description of the most important reli-
gious creeds, those symbols other than the Westminster
Standards will be first described in a very general way,
and then a somewnat more detailed account of the origin of
the Westminster Catechisms and Confession will be given.

I. The Creeds other than the Westtninster Standards.

In describing these creeds they may be arranged under
three heads, following the order of their historical sequence.
These three heads represent the ancient, mediaeval, and
modern periods respectively.

1. A Description of the Ancient Creeds.

In the New Testament age the germs of a creed, or confes-
sion of faith, may be seen in the personal confessions of Peter
and Thomas. In the early apostolic age these germs .^ere
doubtless expanded in various ways, and thus the earliest
Christian creeds were formulated. The creeds to be con-
sidered under this head are those which came into existence
during the period when the church remained undivided. On
this account these doctrinal symbols arc known as the

The Great Christian Creeds.

ecumenical creeds. At the present day they are generally
regarded as the precious heritage of all branches of Christen-
dom. Mention is now to be made of the more important
of these summaries of religious truth.

(a), The Apostles' Creed.

This ancient statement of the leading facts or doctrines of
the Christian system has usually been held in high esteem.
Though not inspired, it has a place beside the ten command-
ments and the Lord's Prayer in the literature of the early
apostolic age. Though it bears the name of the apostles,
there is little reason to believe that it was drawn up, as we
now have it, by them. Still less is there ground for believ-
ing the old tradition that each of its significant clauses was
produced by one of the apostles, and that the whole was
formed by putting these clauses together. This creed ap-
pears in several different forms, and has always been
held in greater reverence by the Western church than by
the Eastern, since the division between them. In early
time3 it was used in connection with the rite of baptism, and
it is found incorporated in nearly every subsequent creed.
At the present day many of those who advocate a compre-
hensive reunion of divided Christendom propose this creed
as a doctrinal basis for the unified church of Christ.

(5), The JVice?ie Creed.

This important symbol is the product of the first General
Council of the Christian church, and like many other ancient
creeds has passed through several forms. It has always
been regarded with favor by the Eastern church. In its
orignal form it dates from the year 325 A. D. In its Nicene-
Constantinopolitan form it comes to us from the second
General Council, held at Constantinople in the year 381
A. D. It received its final form and general recognition at
the Council of Chalcedon in the year 451 A. D. As it now
exists, the great difference between its Eastern and Western
form is the presence of the word filioque (and the Son) in the

The Presbyterian Standards.

latter, and its absence from the former. It seems pretty
clear that this word was not in its original form, since the
first distinct trace of it is found in the proceedings of the
third Council of Toledo, in the year 589 A. D. In these
great historical statements of religious truth the doctrine of
the Trinity was stated in the Nicene Creed in such a way as
to lay emphasis upon the deity of the second person, and
then the person of Christ is further defined in the creeds of
Constantinople and Chalcedon.

(c), The Aihanasian Creed.

The origin of this creed is almost as obscure as that of the
Apostles' Creed. Since about* the ninth century it has been
popularly ascribed to Athanasius, but there is no good reason
to believe that it came from his hand, or that it existed till
long after his time. Indeed, it seems to presuppose the
great trinitarian and christological creeds already men-
tioned. To a large extent it repeats their contents, and adds
some of the views of Augustine concerning the incarnation
of Christ. In addition, it contains some strong damnatory
clauses quite unlike anything in the creeds which precede it.
This creed was held in high esteem in the Latin or Western
churches, and in some of the Reformed creeds it received
marked approval. This is specially the case in the Lutheran
Form of Concord and in the Thirty-nine Articles of the
Church of England.

The three great ecumenical ancient creeds have been de-
scribed. The most important of these is the Nicene symbol
in its various forms. The next period in the history of the
church is one very prolific in the production of creeds, con-
fessions, and catechisms.

2. The Mediceval Creeds.

Under this head we place some creeds which might very
properly be classed as ancient. But as they arose after
Christendom began to divide into its eastern and western
branches, it may be best to put them with the mediaeval

'§

The Great Christian Creeds.

creeds. These creeds may be naturally divided into two
classes, as represented by the Eastern, or Greek church, and
by the Western, or Roman church. In both cases the final
statements were not reached till after the Reformation, still
the explanations to be made may be very properly ranked
under the two heads just mentioned.

(a), The Eastern or Greek Creeds.

Three of the great creeds of the early church have already
been explained, and four others are to be considered in con-
nection with the doctrinal products of the Eastern church.
After the division between the east and the west, the eastern
branch in the course of time came to be known as the Greek
church, but its adherents are now to be found in all the old
eastern lands, and throughout the Russian empire, where it
is the established religion. A great many creeds and con-
fessions might be mentioned here, but only brief summaries
can be made. The four great creeds above referred to were
produced at four celebrated councils, viz. : Ephesus, 431 A. D.,
Second Constantinople, 553 A. D., Third Constantinople, 682
A. D., Second Nice, 787 A. D.

In addition to the seven ecumenical creeds, excluding the
filioque clause, the following may be mentioned as important,
viz. : The Orthodox Confession, by Peter Mogilas, 1643 A. D.,
The Decrees of the Synod of Jerusalem, 1672 A. D. The
latter is a very important document. Mention may also be
made of the Russian Catechisms, published 1839 A. D.

There are also some less important confessions of a some-
what local or private nature which need scarcely be named.
There are also some interesting statements of doctrine made
in reply to some approaches for sympathy and union made
by the Lutheran branch of the Reformation. So far these
approaches have been in vain, for the Greek church remains
immovable, or indifferent to the overtures made by the Lu-
therans.

The creed of the Synod of Jerusalem contains eighteen
3

The Presbyterian Standards.

articles, and is a full statement of the doctrines of the Greek
church in Russia at the present day. The two chief cate-
chisms used in Bussia at present are that of Platon, issued
in 1813 A. D., and that of Philaret, published in its final form
1839, as above noted.

Attempts to come to a doctrinal agreement with the Greek
church, whether made by the Roman, the Lutheran, or the
Reformed branches of Christendom, have all failed. What
may be the result of the efforts of the present pope remains
to be seen.

(J), The Western or Roman Creeds.

This great branch of Christendom accepts the historic
ecumenical, or council creeds, including the filioque clause
respecting the procession of the Holy Spirit. In addition,
the Canons and Decrees of the Council of Trent, published
in 1564 A. D., hold a high place among the Roman creeds.
They were projected specially against the doctrines of the
Reformation, and are cast in the form of anathemas. This
council sat for twenty years, and its decisions, both as to
doctrine and discipline, were intended to check the progress
of the Lutheran and Reformed doctrines.

The Professio Fidei Tridentince is an outcome of the same
council. It consists of the Nicene Creed and eleven other
articles. The Roman Catechism also grew out of this great
council, and was issued in 1566. It was intended for the reli-
gious instruction of the people, and it is made up of four
parts, treating of the Apostles' Creed, of the Sacraments, of
the Decalogue, and of the Lord's Prayer.

Other catechisms by Canisius and Belarmine are also
in use among Romanists. Then the bulls of the popes,
issued from time to time, and the decrees of recent councils
in regard to the immaculate conception, passed in 1854, and
of the papal infallibility, passed in 1870, are also of import-
ance in this connection. There have also grown out of the
controversies between Jansenist and Jesuit, and between

The Great Christian Creeds.

Ultramontane and Galilean, other statements of doctrine and
practice which have also their value as parts of the Romish
creed. The Vatican Council of 1870 has much importance
in this regard, as it virtually clothed the pope with power to
make religious creeds, and to settle the doctrines of the
church. Against this extreme action the old Catholics have
always made their stand.

(c), Modern Refonnation Creeds.

Here the field is very extensive, for the B.eformation, both
in its Lutheran and Reformed branches, was very fruitful in
the production of creeds and confessions. A brief sketch of
the chief of these, with the exception of the Westminster
Standards, will be given in this sec^^ion.

(a). The Lutheran Creeds and Catechisms.

As very important among these, the ancient ecumenical
creeds are to be included. These have already been de-
scribed, so that the discussion of the creed products of Lu-
theranism may be at once begun.

The Augsburg Confession, drawn up in 1530, rightly stands
first. It was first called an Apology, and it was prepared
chiefly by the hand of Melancthon, no doubt with the full
approval, and perhaps by the assistance of Luther himself.
As a statement of Reformation doctrine it is of very great
importance. It consists of two parts. The first is positive,
or dogmatic. The second part is largely negative, rejecting
the main tenets of Romanism in seven articles.

The Apology of the Augsburg Confession followed soon
after, appearing in 1531. It was prepared by Melancthon in
order to defend the Confession froij the assaults which the
Romish theologians had made upon it. It is a splendid pro-
duction, and in some respects it is judged by many to be
superior to the Confession itself. As a complete refutation
of the Romish theologians it was entirely successful.

The Catechisms of " Luther, issued in 1529, are of much
importance in their bearing upon religious instruction. They

The Presbyterian Standards.

are the heralds of many such outlines of Christian doctrine
produced by the Reformation, and intended for catechetical
purposes. These Catechisms are two in number. They are
called the Larger and the Smaller, and in many respects they
resemble the Catechisms of the Westminster Assembly, which
were issued a hundred years later on. No description of
these Catechisms can be given. The fact that they stand at
the head of the catechetical creeds is emphasized.

The Articles of Smalcald may be next mentioned, for they
were drawn up in 1537. Melancthon's hand again appeared
in these articles, although others were also prominent in
drafting them. They consist of three parts, and are directed
more definitely against Romish doctrines than was the Augs-
hurg Confession of a f<^w years before.

The Form of Concord is the great Lutheran creed to which
the Lutheran churches the world over adhere with more or
less strictness. It was matured in 1577, and its great pur-
pose was to bring peace and concord to the Protestant cause
after a long period of bitter controversy, ^tuch of this con-
troversy was about the Lord's supper, and concerning the
ability of man to cooperate with divine grace in the experi-
ence of redemption in the soul. Augustus, Elector of Saxony,
was active in the movement to frame the Formula Con-
cordice. Andrea, Chemnitz, and Selnecher were the theolo-
gians who drew it up. It is composed of two parts, both of
which treat of the same points. There are in all twelVe
articles in the Formula, and they contain comprehensive
statements upon such topics as original sin, free-will, justi-
fication, good works, the law and the gospel, the Lord's
supper, and the person of Christ. After a good deal of
diplomacy and discussion, this statement was generaL , ac-
cepted by the Lutheran branch of the Reformation. While
in many respects a good statement of doctrine, it exhibits at
several points a decided toning down of the doctrine of the
Augsburg Confession, especially in regard to what is known

The Great Christian Creeds.

as synergism. Two other catechisms, called the Saxon and
the Wurtemberg, were drawn up about 1550, but they never
obtained recognition as of authority in the church.

(/9), The Reformed Caloinistio Creeds.

The field here is even more extensive than among the Lu-
therans. In addition to the ancient creeds there are many
symbols which we can do little more than mention in this
connection. Dr. Schaflf states that the number of Reformed
creeds is about thirty. On the continent of Europe there
are two classes of these creeds, one of Zwinglian and the
other of Calvinistic type. Then the Thirty-nine Articles in
a measure stand by themselves, though they are nominally
Calvinistic.

The early Swiss creeds are connected with the name of
Zwingle. His Sixty-seven Articles were issued in 1572 at
Zurich. The Bernese Theses, ten in number, were issued
by Zwingle, Ecolampadius, Bucer, and others, as a refuta-
tion of the Romish assault upon the Sixty-seven Articles.
The contents of these Theses are compact and convincing.
Zwingle, in 1530, also sent a Confession of Faith to the
Augsburg Diet, addressed to Charles V., but it received
scanty courtesy there. From that time and stage in the
Reformation, Luther and Zwingle unfortunately drifted
apart. The last doctrinal statement made by Zwingle was
an Exposition of the Christian Faith to Francis I. Of
Zwingle's doctrinal views, as distinct from those of Luther
and of Calvin, nothing definite can now be said. The chief
subject of contention between them was the Lord's supper.

The First and Second Confession of Basle were framed in
1534, and form the transition symbol in the passage from
the creeds of Zwingle to those of Calvin, whose advent they
precede and herald. They are simple and orthodox in form,
evangelical and temperate in spirit, and consist of twelve
articles.

The First Helvetic or Swiss Confession, dating from 1536,

The PuEsnYTERiAN Standards.

is a much more important document, and in to be really
i<lontified with the Second Confession of Basle above named.
Its authors were Bucer and Capito, though others seem to
have been associated with them in the work. Luther was so
pleased with it that he sent letters of approval. This is the
first of the Reformed creeds which obtained what may be
called national authority.

The Second Helvetic or Swiss Confession, dating from
1562-1566, is the last, and Scliaff says the best, of all the
Zwinglian Creeds. It is the work of Henry BuUinger, who
was in correspondence with leading Reformers everywhere.
This is a creed of much value, and it is more largely re-
cognized than any of the continental creeds, except, perhaps,
the Heidelberg Catechism. It is a well-matured product,
and consists of thirty chapters. It deals with all the doc-
trines and ordinances of the cliurch in a very clear and com-
prehensive manner. In many respects the Westminster
Confession of Faith seems to follow this creed. In this
connection the Consensus of Geneva, 1552, the Consensus
Formula, 1675, the Gallican Confession, 1559, the French
Confession, 1572, and the Belgic Confession, 1561, can only
be mentioned.

The Synod of Dort, 1618-1619, dealt with the rising
Arminian controversy. Arminius, 1560-1609, and Episco-
pius, 158.3-1644, were the chief promoters of the Arminian
views. The debate in the Synod gathered about five points,
viz. : unconditional election, original sin, particular redemp-
tion, invincible grace, and final perseverance. On all of
these points the Calvinistic views were confirmed, and they
have been ever since that time known as the five points of
Calvinism. The Arminians drew up a remonstrance against
the conclusions of the Synod, in which they set forth oppos-
ing views, hence they have been known as the Remonstrants
ever since.

The Heidelberg Catechism is the great creed of the Re-

The Great Christian Creeds.

formed Church in Germany, and, indeed, of that church
everywhere throughout the world. It dates from the year
1563, and was drawn up by Ursinus and Olivianus, who
were called to the task by the elector, Frederick II., who
was a truly good man. Many editions of it have been issued,
and it has been transiated into many different tongues. This
Catechism is divided ii to three parts, which treat of the sin
and misery of man, of redemption by Christ, and of the
Christian life. It will be observed that the order of topics
is about the same as that found in the Epistle to the
Eomans. In the second part there is a full explanation
of the Apostles' Creed. This Catechism is admirable in
many respects, and especially for purposes of religious in-
struction.

The Waldensian Catechism, whose date is 1498, and the
Bohemian Catechism, made out in 1521, are interesting
because they are so early, the former, indeed, being a
prereformation document. Minor Eeformed Confessions,
such as that of Sigismund, 1614; of Anhalt, 1581; of
Nassau, 1578; of Bremen, 1598; of Hesse, 1607, can only
be named. Of the symbols of Hungary and Poland nothing
can be said.

The Church of England Articles deserve some more ade-
quate notice. As a matter of fact, they were a gradual
growth. At first they consisted of forty-two articles, but
they were afterwards reduced to thirty-nine, whence the
title, Thirty-nine Articles. These Articles, with slight modi-
fications, constitute the doctrinal symbols of the Anglican
churches everywhere. No history of their production can
be given here. The Reformation in England is not easily
understood, especially as connected with Henry VIII. First
of all, ten articles were formulated in 1536. In 1538 thir-
teen articles were issued, and these became the basis of the
forty-two, which are sometimes called the Articles of Edward
TI. Under Elizabeth these Articles were revised and re-

The Presbyterian Standards.

duced to thirty-nine, in 1532, and they were ratified by
Parliament in 1571. Theie are known as the Articles of
Elizabeth, and they have remained substantially the same
ever since.

A comparison cf these Articles with the continental creeds
is a very interesting and instructive task, as they represent
various types of Calvinism. These Articles have been revised
by the Episcopal churches in America, to meet the changed
conditions of church and state in this country. The Church of
England Catechisms, a larger and a smaller one, as also the
Lambeth Articles, of 1595, nine in number, deserve mention
in passing. These Articles are decidedly Calvinistic in their
contents. The Irish Articles, drawn by Usher in 1615, are
also strictly Calvinistic, and they are of much interest in
relation to the Westminster Standards, for they exhibit in a^
large measure the same type of doctrine. The Reformed
Episcopal Church in this country in 1875 changed the Articles
in many important respects, and reduced their number to
thirty-five.

The Methodist churches are usually Arminian in doctrine.
The Articles of Religion, twenty-five in number, Wesley's
Sermons and Notes, together with the Book of Discipline
and Catechisms, constitute the standards of the Methodist
churches in general the world over. The stage has now
been reached where the passage may properly be made ta
the history of the Westminster Standards, the creed of the
Presbyterian churches almost everywhere.

II. The West7ninster Catechisms and Confession.

Prior to the Assembly which met in Westminster Abbey,.
London, doctrinal standards of Calvinistic type and Presby-
terian in polity had been formulated in Scotland. Among
these the National Covenant of 1581, and its renewal in
1638-1639, may be mentioned. The latter marks the second
Scottish Reformation. The solemn League and Covenant
was drawn up and signed in 1643, and it forms the stepping-

The Great Christian Creeds.

stone to the Westminster A.isembly. The reasons for formu-
lating these leagues were in a measure to defend both civil
and religious liberty. They were testimonies against error
as well as confessions of faith.

There were native Scottish catechisms prior to those of
the Westminster Assembly. Two such Catechisms were
made out by John Gray, 1512-1600, about the time of
Knox. The larger appeared in 1581, and the smaller in
1591. Latin catechisms, one by Andrew Simpson and
another by John Davidson, were in use prior to 1640.

The Westminster Doctrinal Standards and Directory of
Worship arose out of the Puritan conflict in England. Episco-
pacy of various types was on the one side, and Presbyteri-
anism with Independency was on the other. The conflict
was partly civil and partly religious, and the real cause of
the struggle lay in the fact that the Church of England, as
established after the Reformation, was not thoroughly re-
formed. There were many earnest spirits who desired to
see the Reformation completed. This was the early Puritan
element. The struggle was long and violent.

In July, 1643, Parliament issued instructions to have an
Assembly called at Westminster Abbey, in London, on July
the first, of that year, to effect the complete reformation of
the Church of England, in its liturgy, discipline and govern-
ment, according to the word of God, and in harmony with
the Reformed churches in Scotland and on the continent.
The members of the Assembly were named, and their number
was one hundred and fifty-one. There were one hundred
and twenty-one divines and thirty laymen, ten of the latter
being lords and twenty commoners.

The work of the Assemblv was difficult, for there were
really fonr parties in the body. There were some strict
Episcopalians, a number of able Independents, several Eras-
tians, and a large body of Presbyterians. In matters of
doctrine proper there was not much difference of opinion.

The Presbyterian Standards.

ll ill
p pi

There were no Pelagians and really no Arminians, so that
the type of doctrine which prevailed was well-defined Cal-
vinism. Dr. Twisse, the moderator, was a supralapsarian,
but the sublapsarians were greatly in the majority in the
Assembly. It was concerning matters of government and
discipline that the diversity of view soon appeared. Hence
it is that upon these matters the Westminster Standards do
not give such clear statements as they do upon points of
doctrine; nor were the respective provinces of the church
and civil authority at first clearly defined. The Episcopa-
lians, as a matter of fact, never took much part in the discus-
sions. The Independents and Erastians really withdrew
before the Discipline was finished, so that the Prosbyterian
system was finally agreed upon, but without the support of
any but the Presbyterians. A little less strictness on their
part at that time might have made England permanently, as
she was for a short time nominally Presbyterian.

The Assembly held one thousand one hundred and sixty-
three regular sessions, from July 1, 1643, till February 22,
1649. It was never formally dissolved, but simply vanished
with the Long Parliament, which, under Cromwell, had
brought it into existence. No account of the civil features
of the struggle can be given here.

The first task the Assembly undertook was to revise the
Thirty-nine Articles, somewhat in the line of the Lambeth
and Irish Articles, which were distinctly Calvinistic, This
task was given up by the direction of Parliament in October,
1643, and the work on a new Confession was then begun.
By means of committees and sub-committees the work was
pushed on, so that in two years and three months, with
many breaks in the work, it was completed about the close
of the year 1646, and reported to Parliament in 1647.

The Scripture texts were added in April, 1647. In regard
to the Catechisms, the Larger was prepared first and the
Shorter soon after. Dr. Tuckney had much to do with

The Great Christian Creeds.

framing both of them, and they were completed towards the
close of the year 1647. The Scottish General Assembly
approved of them in July, 1647. These Catechisms, to-
gether with Luther's and the Heidelberg Catechism, are
likely to be enduring instruments of catechetical instruction
in the church.

It would be interesting to follow the action of the English
Parliament in regard to these Standards. They were care-
fully considered by both Houses of Parliament, and some
slight changes were made. The House of Lords agreed to
the Confession on June 3, 1648, and the Commons on June
20 of the same year. The English Parliament twice en-
dorsed the Confession as to its doctrinal articles, but it was
inclined to an Erastian position in regard to matters of gov-
ernment and discipline. When the monarchy was restored,
the Confession shared the fate of Presbyterian polity in
England, and Scotland was afterwards to become the heroic
scene of its life and triumphs.

With some slight changes, made necessary by the different
conditions of the country, these Standards were adopted by
all the Presbyterian churches in America, and in other parts
of the world, as people sought new homes in foreign lands.
The Congregational churches in New England also adopted
these Standards "for substance of doctrine," but their adher-
ence to this type of doctrine has loosened during the past
century in this country.

Early in this century the Cumberland Presbyterian Church
originated. It modified the doctrine of the Confession in
regard to predestination, so as to become virtually Arminian,
while it retains a Presbyterian polity. It is really an Ar-
minian Presbyterian Church, just as the Welsh Church is a
Calvinistic Methodist Church.

Finally, the great body of the regular Baptists, in America
especially, while they do not formally accept the Confession
and the Catechisms, yet they hold and teach the Calvinistic

The Presbyterian Standards.

doctrines which thej contain in such a systematic and scrip-
tural form.

At this point the historical sketch is concluded. The next
chapter is also to be introductory, and will seek to explain
the nature, and show the important uses, of religious creeds
and confessions.

CHAPTER II.

THE NATURE AND USES OF RELIGIOUS CREEDS.

BEFORE entering on the formal exposition of the West-
minster Standards, which form the creed of the Pres-
byterian Church, a short chapter explaining the nature and
uses of religious creeds may also serve a useful purpose. Tt
is all the more necessary to make some such explanation at
the present day, when it is to be observed that from many
quarters the cry comes to abolish all definite creeds, and
thus give larger liberty of religious thought and action. It
is assumed by some who object to religious creeds of any
kind that they hamper the spirit of free inquiry, and hinder
unbiased research concerning religious problems. Hence
they are an evil to be abolished as soon as possible. 8uch
views and claims are doubtless largely the result of misap-
prehension, so that a simple explanation of the nature and
function of religious creeds, or ecclesiastical symbols, may
do something to remove this misapprehension, and show
that creeds in their proper place are important and useful.

T. The Nature of a Religious Creed.

A creed may be defined as a brief and orderly statement
of the system of divine truth contained in the sacred Scrip-
tures. It is the meaning which one or more persons may
take of the system of religious truth and life which is found
in the Bible. In other words, a creed is that interpretation
of the contents of the Scriptures, in relation to life and expe-
rience, to which certain persons may agree as revealed au-
thoritative truth. The creed thus becomes an expression of
religious belief and life based on the Bible. From this point
of view a creed is a confession of faith, which means that
acceptance of, and submission to, the creed is confessed. A

'A'

The Presbyterian Standards.

creed and a confession are really the same thing from dif-
ferent points of view. The more technical term applied to a
creed or confession is symbol. This term first denotes a sign
or mark. It next means a signal or watchword. Then in its
religious sense it signifies a Christian creed or confession of
faith. As such it is that summary of religious truth which is
set forth as the official doctrinal statement of belief and
practice by any branch of the Christian church. The word
symbol thus becomes a third term to denote the same thing.
The word catechism is also used in this connection, and in
many cases catechisms are regarded as creeds or confessions.
This is the case with the Presbyterian and some of the Re-
formed confessions. A catechism is a summary of religious
truth used for purposes of religious instruction. Where
catechisms are regarded as parts of the creed they may be
defined as creeds framed by question and answer, and so
fitted for use in catechetical instruction. The Westminster
Larger and Shorter Catechisms are of this nature, and as
they form part of the standards of Presbyterianism, they
must have a proper place in this exposition.

A very important question which arises in connection with
the subject of creeds is that of their relation to the Scrip-
tures. As it is at this point that much of the misunderstand-
ing concerning creeds and confessions has arisen, it may be
well to explain this relation with some care. First of all,
let it be distinctly understood that the Bible, and the Bible
alone, is to be regarded as the infallible rule of faith and
life. It alone sets forth a revelation from God which is dis-
tinctly inspired, and hence of infallible truth and divine au-
thority. The supreme standard in religion, therefore, is
holy Scripture. The Scriptures are the standards in the
highest sense, and to them the appeal must always be made.
This position is held as firmly by those who have a formal
written creed as it is by those who profess to have no other
religious standard than the Bible. The divine creed is the

The Natube and Uses of Keligious Creeds.

Bible, and the ecclesiastical creed is the church's interpreta-
tion of this divine creed. Such being the case, the creed is
derived from, depends on, and is subordinate to, the Bible.
The creed, therefore, cannot take the place of the Bible,
much less can it be put above the Scriptures. The Scrip-
tures, as the inspired word of God, rightly sit upon the
throne in all matters pertaining to religious belief, conduct
and worship. They cannot abdicate in fo,vor of, nor be sup-
planted by, any summary of their contents, no matter how
true and complete it may be. The Bible is the fixed, un-
changing and infallible rule, while the creed may be regarded
as the secondary, subordinate, temporary standard of faith
and life. Nor is the latter to be divorced from the former, for
the creed derives its meaning and value only from the Scrip-
tures, whose contents it professes to exhibit. Hence, the true
view of the relation of the creed to the Bible may be ex-
pressed by the phrase, the Scriptures as interpreted by the
standards. The Bible is the infallible rule, the creed is the
accepted interpretation of that rule in systematic form. Thus
the real standard is not the creed in itself considered, but
the Scriptures as interpreted by the creed. If this intimate
relation and dependence of the creed upon the Bible be kept
clearly in mind, some confusion, and perhaps some mistakes,
would be avoided.

It may be well to add, that while the creed in the sense
above explained is taken to be a written creed, yet the same
thing is virtually true of an unwritten creed. This fact is
often overlooked, and the objection to a written creed some-
times comes from those who have a very definite and some-
times a rather narrow creed, though unwritten. The creed,
as we have seen, is the meaning of the Scriptures accepted
by any body of Christians, and it may be written or un-
written. The fact that it is written does not alter the case,
for the unwritten creed may be as well defined and as firmly
held as any written confession can be. It is well understood

The Presbyterian Standards.

that some honored branches of the church have no written
creed, but profess to take the Bible pure and simple as their
standard. This claim sounds well, and it certainly gives the
Bible the place of honor which it deserves. But a little
reflection will show that some of these churches do not
honor the Scriptures any more than those which have written
creeds in the sense explained ; and some of those churches
which have no written creed, but rest upon the Bible alone,
have an unwritten creed which is just as rigid as any written
creed can possibly be. This is evident from the fact that
when a minister seeks ordination in such a church, he must
accept its credal interpretation of the doctrines, of the ordi-
nances, and of the polity which it understands the Scrip-
tures to teach. This is further seen to be the case also in
the fact that in such branches of the church which have no
written creed, the conditions of membership are much more
rigid than in the Presbyterian Church, with its elaborate
written one. It is clear, therefore, that an unwritten creed
is exposed to all the objections which lie against one that is
written, and at the same time the latter has many advan-
tages over the former, as will be shown later on in this
chapter.

Another important question naturally arises from the in-
quiry concerning the permanency of a creed. Can a creed
once accepted be amended? The answer to this question
appears from what has just been said about the relation of
the creed to the Bible. From the view already taken of that
relation, it is clear that the way is open for the church at
any time, in accordance with her own chosen methods, to
revise or modify her credal interpretation of the Scriptures.
She dare not undertake to revise or amend the Scriptures,
although even here room must be left for the textual critic to
provide us with as correct a text of the Scriptures as it is
possible to obtain, and for the legitimate work of the higher
critic to shed what light he can upon the origin and struc-

'ii

■I
M

The Nature and Uses of Religious Creeds.

written
as their
ives the
a little
do not
written
hurches
e alone,
written
'act that
he must
ihe ordi-
e Scrip-
) also in
have no
Lch more
elaborate
en creed
le that is
J advan-
i in this

Q the in-
1 a creed
question
elation of
)n of that
hurch at
thods, to
3riptures.
3riptures,
1 critic to
s as it is
le higher
nd struc-

ture of the Bible. Leaving a place for the proper work of
the textual and the higher critic, the position is still main-
tained that the church has no right to revise her divine
religious standard, which is holy Scripture. But the church
may revise her credal interpretation of the Scriptures. In
other words, creed revision is not to be denied as a right
pertaining to the church. But such creed revision must be
in accordance with the Scriptures themselves, and in order
to set forth their meaning more clearly and completely. No
other reason than this exists for creed revision. The reason
sometimes given, to the effect that the church should revise
her creed in order to bring it into harmony with the life and
the thought of the church in a new age is not valid, un-
less it can also be shown that the creed is not in harmony
with the Scriptures. In any case the need for creed revi-
sion should be really urgent before it is undertaken. Recent
attempts in regard to the Westminster Standards cannot be
regarded as successful. The aim of such revision, if under-
taken, should be to express more clearly and fully the teach-
ings of Scripture, rather than to bring the creed into har-
mony with the thought and life of the church. The thought
and life of the church is to be determined by the Scriptures,
as the rule and norm thereof, and by the Holy Spirit, who
applies the truth to the members of the church from age to
age. Thus the creed, as the interpretation of the Scriptures,
becomes the norm of the life of the church under the tuition
of the Holy Spirit. But the creed can never, in the first
instance, consist in an interpretation of the life of the church,
however clearly that life may in turn reflect the contents of
the Scriptures as interpreted in the Standards.

As to the proper length of a creed as an interpretation of
the Scriptures, opinions will differ. Some think that a very
short and simple creed best suits the purpose. Others prefer
a much more extended creed or confession of faith. Here,
of course, each church must decide for itself. It may be
3

The Presbyterian Standards.

admitted that there are some things in favor of a short and
simple creed, and at the same time be maintained that a
compact and complete statement of religious truth, espe-
cially for the purpose of doctrinal instruction, may have
many advantages. It may be said that some things might
be omitted from the Westminster Standards without affect-
ing the substance of their doctrine ; still, the strong and com-
plete outline of doctrine, and the clear and logical form in
which it is presented in these historic Standards, have no
doubt had much to do with making Presbyterians what they
are the world over, as an intellectual and moral force. If
the doctrinal area covered by the creed statement of any
church be narrow, the danger of a decrease in intelligence
and moral power will surely threaten that church. Hence a
comprehensive creed has some important advantages which
•exhort to hesitation before the demand for a short creed is
acceded to. If a shorter creed would comprehend a greater
number of Christians in one fold, it might fail to secure those
clear and definite views in regard to religious truth which are
found so necessary to give it strong vitality, and to make it
a real and lasting power. What was gained in extension
might be lost in intension.

II. The Uses of Religious Creeds.

In what remains of this chapter some of the chief uses of
religious creeds will be indicated. From what has been said
concerning the nature or function of religious creeds, it was
hinted that creeds, confessions, and catechisms are valuable
and useful. This hint must now be expanded, and it is hoped
that the explanations now to be made shall elicit greater in-
terest in the exposition of the Westminster Standards which
the next chapter begins. Under four heads the main uses
of creeds and confessions may be summed up.

In the first place, a creed provides a well-defined bond of
union as to doctrine, rite, and polity for those who belong to
any branch of the church. The creed thus forms an intelli-

The Nature and Uses of Religious Creeds.

3rt and
that a
, espe-
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aain uses

bond of
belong to
an intelli-

gent basis for all those who are associated in any one Chris-
tian communion. Especially does it secure a definite system
to which all the office-bearers of any branch of the church
profess agreement. Without some such common basis or
bond it would be almost impossible to secure general har-
mony of opinion and action. The Bible is such an extensive
book that the task of each one for himself would be too great,
and the prospect of harmony would be exceedingly small.
Then, without a written creed it would be very difficult to
examine any one who presented himself as a candidate for
the ministry. But with a definite written creed the exam-
ination becomes comparatively easy, and can be intelligently
attended to, both by the church court and the candidate.
So, when a man takes upon himself the solemn vows of ordi-
nation, both he and they who ordain him have a definite
system of religious truth to which it is understood that the
vow relates. The Scriptures as interpreted by the Standards,
the Standards as founded on and agreeable to the word of
God, become the form according to which the ordination
vow is presented. This affords a common systematic inter-
pretation of the contents of the Scriptures, to which the
office-bearers are committed, and which produces a given
type of life and teaching in any church communion.

Here it may be well to add that the subscription to the
creed in the Presbyterian Church is required only from the
office-bearers. For membership in this church, all that is
required is an intelligent and credible profession of faith in
Christ, and a sincere promise to obey and serve him in life.
This fact is not always understood by Presbyterians them-
selves, and many in other communions are not even aware
of this fact. Of course, those who become members in the
Presbyterian church may expect to receive the teaching of
those who have accepted the doctrine of the Confession and
Catechisms, but even then their private judgment is in no
way denied an opportunity for exercise. But for the officers

The Presbyterian Standards.

11
I

of the church, the Standards are of the very highest value in
providing u compact and comprehensive outline of Scripture
truth which they are to maintain, promulgate and defend.

In the second place, a creed is of much value in enabling
the church to deal in a satisfactory way with cases of heresy.
The church which has no written creed apart from the Scrip-
tures is at a disadvantage in such cases. It has no gener-
ally accepted statement, in written form, of the meaning it
takes of the Scriptures, by which to test the truth or error of
any opinions which may be alleged to be heretical. The
written creed supplies as fully as possible just such a test.
Moreover, it is also the test to which the accused party gave
his assent at some earlier time. By this once-accepted test,
which is still binding upon him, the views of the accused are
to be judged. This test is not the creed, apart altogether
from the Scriptures, but the Scriptures as interpreted in the
creed.

At this point objection is sometimes made to the effect
that this view virtually puts the creed above the Bible, and
renders an appeal to the Bible impossible in the case ; but
this is not so, for the appeal is to the Scriptures, as their
meaning is expressed in the Standards, so that the appeal is
as directly to the Bible as it can be, even where there is no
written creed. If at any time it should appear that the creed
does not correctly express the meaning of the Bible, then
there is a proper and regular way, by means of the revision
already spoken of, to bring them into harmony ; but when a
case of trial for heresy is actually entered on, it does not lie
in the power of the accused to make the objection alluded to,
for the reason that the creed representis the doctrine of the
church to which he belongs, and which doctrine he himself
had accepted. This does not imply that creed revision is
inadmissible ; it simply means that a trial for heresy is not
the proper way or time to revise the creed. As has been
stated, the church may at any proper time seek to bring her

The Nature and Uses of Keliqious Creeds.

creed into closer harmony with the Scriptures, bat the party
accused of heresy is not the one to plead for this revision,
when he is placed on trial by the church for his views. He
is to be fairly tried according to the creed interpretation of
the Scriptures to which he had subscribed, under which he
had been serving the church, and whLh for the time being
is the church's view of the Scrip<^"^^8. The accused is
judged by the Scriptures as interpreted in the creed, and the
church, not the individual, is the party to give the final de-
cision as to wliether any controverted views are in harmony
or not with the meaning of the Scriptures set forth in the
creed. There can surely be no injustice in this.

But, further, if any office-bearer of the church finds that
his views are not in accord with those taught in the Stand-
ards, he may withdraw from the church, and hold and even
teach his views elsewhere. His remaining in the church is
a voluntary matter, and the church simply protects herself
when she says that if a man wishes to remain in the church
he must conform to the opinions and practices of the church.
Nor can there be injustice or hardship in this connection.

In the third place, a creed serves to exhibit to other
branches of the church the views of doctrine, polity, dis-
cipline, ritual and worship held or observed by any particular
branch of it. The Westminster Standards are very valuable
in this respect. Those who are in communion with other
churches may learn from these Standards what the Presby-
terian Church believes and teaches. By this means miscon-
ception can be avoided. In regard to those branches of the
church which have no written creed, it is exceedingly diffi-
cult to obtain any clear knowledge of the concensus of teach-
ing in those churches. The result of this is lack of definite-
ness and loss of force.

Now, while dead uniformity is a thing not to be desired,
and is not here advocated, still a definite written creed may
combine that degree of uniformity and flexibility which shall

The Presbyterian Standards.

produce the best results. For those within the church there
is unity and flexibility, and for those without the church
there is a full exhibit of the teaching of the church, so that
all who read may understand. If, as is sometimes the case,
the Presbyterian Church is charged with holding views which
it does not, then it is easy to show that the charge is un-
founded, by a reference to tlie Standards. Thus it appears
that the idea of a well-ordered doctrinal system, of a fully-
organized form of government, and of a high ideal of life,
sucl] as is usually associated with the Presbyterian church,
is of great use in showing to other churches what the Pres-
byterian Church believes and teaches. In like manner this
is true of all those churches which have a definite written
creed, and live in« conformity with it.

In the fourth place, one of the most practical uses of a
creed remains to be considered, and with a brief notice of it
this chapter concludes. The creed, confession, or catechism
always provides a valuable compend of Christian doctrine
for religious instruction. A good catechism is of immense
use for the instruction of the young, and for the indoctrina-
tion of those in more advanced years. It is in this connec-
tion that catechisms, which are merely creeds in catechetical
form, have value. As a mere confession of faith, a creed
may be the best form in which to have the Standards stated
in, but even a creed is a very useful instrument of instruc-
tion. But catechisms like the Shorter Catechism are of the
utmost value for this important purpose. Churches which
have no doctrinal symbols, or catechetical creeds, find diffi-
culty in this connection. They Have not a form of sound
words in which to sum up the teaching of Scripture regard-
ing the doctrines and duties of our holy religion. It behooves
the Presbyterian Church not to neglect her duty and privi-
lege in this respect, with such excellent instruments of in-
struction in her hands. She should diligently instruct her
children and young people especially, and not neglect to

The Nature and Uses op Keligious Creeds.

teach constantly those in more advanced years. It is only
by doing so that the people will grow to be strong, intelli-
gent; and robust Christians, able to give a reason for the
hope that is in them, and qualified to adorn the doctrine of
Ood their Saviour in all things.

These are some of the main uses of creeds and confessions
in general, and of the Presbyterian Standards in particular.
Other minor uses might have been mentioned and enforced,
but what has been said may suffice to give the reader some
idea of the value of creeds, and perhaps remove some of the
prejudice which not a few sincere persons have in regard to
creeds of any kind except the Bible. In the next chapter
the formal exposition of the Standards of the Presbyterian
Church, which consist of the Catechisms and Confession
will be begun.

CHAPTER III.

THE DOCTRINE OF HOLT SCRIPTURE.
Shorter Catechism, 1-3; Larger Catechism, 1-5 ; Confession of Faith, I.

TWO chapters have been devoted to introductory matters.
In one a brief history of the leading symbols of the
church was given, and in the other the nature and uses of
religious creeds were explained.

In this chapter the exposition of the Westminster Stand-
ards is formally begun. The Shorter Catechism is to be
made the basis of the order in which the various topics are
to be considered. At the same time a constant endeavor
will be made to gather up the parallel and additional teach-
ing which we find at various points in the Larger Catechism
and the Confession of Faith. A chapter or two, towards the
close, will be devoted to some subjects of which the Confes-
sion alone treats.

The present chapter is to deal with the doctrine of Holy
Scripture which 1;he Standards exhibit. It is appropriate
that the Standards should deal with this subject first of
all, for the Scriptures are the source from which the vari-
ous truths wLich enter into the creed are to be derived.
The chapter of the Confession now to be explained deserves
the most careful study at the ^>resent day, when the ques-
tioxis which it treats of are raised anew and earnestly dis-
cussed.

As a fitting preliminary to the exposition of the Standards^

the Catechisms have something to say in regard to the

nature and end of man's being and destiny. By implication

this topic is involved in the first chapter of the Confession.

This is the first topic about which a few things are to be set

down.

The Doctrine of Holy Scripture.

I. The Nature and End of Man's Being and Destiny.

The teaching of the Catechisms upon this topic is very
brief, but exceedingly comprehensive. Man's chief end is to
glorify God and to fully enjoy him forever. From this state-
ment we gather two things: First, we have a statement of
what man's nature is ; and, secondly, there is an assertion in
regard to the purpose of his being and activity.

1. In regard to man's nature, it is taught in the Standards,
just as it is implied in the Scriptures, that man possesses a
nature different from and higher than the beasts of the field.
In the higher elements of his nature he is allied to God.
This, again, implies two things :

First, That the nature of man has in it a religious element,
or that man has been made a religious leing, is taken for
granted by the Standards. It is not necessary to explain in
detail in what respects man differs from the brute, nor is it
requisite to expound at length what is meant by the assertion
that man is a religious being. It is enough to be sure of the
fact, and the Standards, like the Scriptures, simply assume
the fact. Since man has this nature he is the subject of
religious experiences, and the agent in religious activities,
which are to be in harmony with the moral relations which
he sustains to God. In addition, since in his present sinful
state man needs further light in matters of religion than his
own nature or powers can supply, a revelation such as is
found in the sacred Scriptures is urgently needed.

Secondly, It is implied that man has been endowed with
immortality; so that he shall have a real existence beyond
this temporal life is also assumed by the Standards. It is
not necessary to deteimine whether man's spiritual nature is
inherently immortal, or whether God so endowed him when
he created him. Here, as in the previous case, the fact as
assumed or announced in the Scriptures is simply accepted.
This is what the Standards do when they speak of the chief
end of man to be in part the enjoyment of God forever.

The Presbyterian Standards.

There is, therefore, no need to present the rational arguments
for the immortality of man in this exposition.

2. The second thing in this connection is that the chief
end or purpose of man's being is to glorify God, in the exer-
cise of this religious nature, and to enjoy him forever in an
immortal state. This sets a lofty aim before man, and indi-
cates a high purpose for his existence and activity. It is the
pole star of his life on earth, and the goal of his destiny in
the world to come. Two things are to be noted here :

First, The life and activity of man are not to be self-cen-
tered. The end of his being is not to be autoceiitric. The
selfish and self-seeking life are alike condemned, not only
for present, but also for the life to come. This cuts by the
root all forms of the selfish or hedonistic theory of morals.
Nor does it leave any place for even a refined type of utili-
tarianism.

Secondly, Man's purpose or aim is to be directed towards
God. Man, the creature, is to glorify God, the creator, and
to enjoy him forever. The aim of man is to be theocentric.
The thinking of his mind, the love and trust of his soul, the
homage and davotion of his spirit, and the obedience of his
life, are to be turned away from self, and centered in God.
Even the fact of the enjoyment of God, here emphasized,
does not make the teaching of the Standards utilitarian at
this point, for what ': denoted by the word "glorify" is not
merely future blessedness in a selfish sense, but rather a per-
fect joy in the service of God in the eternal state. It is
sometimes said, with a measure of propriety, that there is a
double aim for the being and destiny of man. This may be
stated as blessedness in the service of God, or happiness in
holiness. The glory of God, the service of God, the holiness,
constitute the true end, while the enjoyment, the blessedness,
the happiness, are secondary, and not to be sought as ends
in themselves. If so sought they will never be found.
This is the nature and end of man's being and destiny,

The Doctrine of Holt Scripture.

which is to be carried forward into the exposition of the
Standards.

II. The Holy Scriptures.

That men maj be taught aright how they are to glorify
God, some instruction which shall be the rule for their
direction is needed. This rule is given us in the Scrip-
tures. They are said to be the only rule to direct us in
fulfilling the end of our being. This rule chiefly teaches us
what we are to believe and do in attaining that end. This
rule consists in the Scriptures of the Old and New Testa-
ments, the word of God given by inspiration, consisting of
sixty-six books. The number is merely mentioned in the
Larger Catechism, but a complete list of these books by name
is given in the first chapter of the Confession. The doctrine
of the Standards is that these Scriptures form the only and
all-sufficient rule for the guidance of men in all matters of
religion. In expounding the contents of the Standards, and
especially of that remarkable chapter with which the Confes-
sion opens, the particulars may be summed up under three
heads. These are the nature, the contents, and the inter-
pretation of the Scriptures.

1. The Nature of the Scriptures.

As already stated, the sacred Scriptures are the sole and
sufficient rule of faith and duty. In regard to this general
statement, the Confession sets forth several particulars which
are now to be noted in order.

Firsts The place and value of the light of nature is sug-
gested. By the light of nature is meant that manifestation
of God's will and man's duty which may be derived from
external nature, from the events of providence, and from the
mental, moral and religious nature of man. The opening
utterance of the Confession very clearly teaches that the
power, wisdom and goodness of Almighty God are made
known to men in these ways, to such an extent that they are
conscious of moral responsibility, and without excuse before

tr I I

The Presbyterian Standards.

God, if they fail to serve him. The light of nature is thus
adequate to ground man's responsibility to God, and to make
it just for God to punish man for disobedience. In this way
the Standards assume the validity and value of natural re-
ligion, and it is upon this sure basis that revealed religion is
made to rest. It is important, therefore, to keep in mind
that the Standards assume the reality of the religious element
in man's const ition, and of the primitive knowledge of God,
which, in the exercise of that religious element, man may
obtain from nature and the events of providence.

But with equal clearness the Confession asserts that the
light of nature is not sufficient to give man that complete
and correct knowledge of God which is necessary for salva-
tion, duty, and destiny. Hence, mere natural religion can
never secure for men who are in a sinful state that knowledge
of God and of the way of life which they need. If men were
not disabled by sin the case might be different. It might be
further argued, that if any member of the sinful race of man-
kind could be found who did so live up to the light of nature
as to be without fault or sense of guilt, such a person would
be acceptable to God. But the fact is, that no such case is
to be found anywhere, and a sense of guilt rests universally
OQ the race. It is, therefore, with great propriety that the
Standards take the position, that while the knowledge of
God and his will which men have in a natural way is ade-
quate to leave them without excuse before God, still, it is not

— iM„; — i. 4-^

save and rightly guide th(

Secondly, The light of revelation is next considered. By
the light of revelation is denoted that knowledge of God and
his will which is set forth in the sacred Scriptures. These
Scriptures contain God's revealed will touching salvation,
duty and destiny, committed to writing. The Confession
teaches, as do the Scriptures also, that God was pleased to
meet man's need by revealing himself at sundry times and in
divers manners, and in thus revealing himself to declare his

The Doctrine of Holy Scripture.

will to the church. In all the ages the revelation was made
primarily to the church, and then by the church to the world.
The church thus becomes the candlestick of the Lord, which
is to hold forth the light of divine revelation to the world in
darkness and sin.

These special ways of revealing God's will, and committing
it to writing, continued for a period of about sixteen hrr ndred
years. In due time this was to cease, so that God was
further pleased to secure, that the necessary things thus
revealed should be committed entirely to writing, by the
hands of men who were chosen and qualified for this pur-
pose. This was necessary to preserve the revealed will of
God, and to render its propagation possible in the world.
The possession of the sacred oracles by the church ministers
to the stability and comfort of her people in all ages, and
affords her protection against the corruptions of the world
and the assaults of Satan. For such reasons as these the
Confession concludes that the revealed word of God, in per-
manent written form, is most necessary for the welfare and
progress of true religion.

The Confession next defines the canon of Scripture, and
gives a complete list of the canonical books of the Old Testa-
ment, thirty-nine in number, and of the New Testament,
twenty-seven more, making sixty-six in all. The Confession
expressly excludes the Apocrypha from the canon of Scrip-
ture, and it is not admitted to have divine authority. It is
not to be regarded nor used in a way different from other
merely human writings. The only authoritative word of
God is the sixty-six books.

Thirdly, The inspiration of the canonical Scriptures is to
be considered.

This is one of the most important questions in regard to
the nature of the Scriptures, and this is the feature of them
which mainly constitutes their authority. While the Confes-
sion plainly states the fact of the inspiration of holy Scrip-

The Presbyterian Standards.

ture, it does not fully define in what that inspiration really
consists. This does not imply that any view whatever may
by taken of the scriptural facts denoted by their inspiration.
The whole of the sixty- six books are given by inspiration of
God, and the Confession in its teaching implies the full force
of the claim which the Scriptures thus make as to their own
origin and nature. God, by the agency of the Holy Spirit,
is their divine author, through the free active powers of the
men who wrote the books.

Owing to the importance of the statement of the Confes-
sion that the whole of the sixty-six books are given by inspi-
ration of God to be the rule of faith and life for sinful men,
some expansion of its meaning may be of service at the
present day. This expansion can only give the headings
of the statement of the doctrine of inspiration which is in-
volved in the Confession. First, The divine inspiration of
the canon of Scripture is supernatural, so that the various
books are not the natural products of the times in which
they were produced, or of the men who spoke or wrote their
contents. Inspiration is not merely a natural genius for
religion. Secondly, The agency of the Holy Spirit is dynami-
cal, not mechanical. The Holy Spirit so operated upon the
activities of the human authors of the several books that, while
they were divinely controlled and directed, they were not
coerced or compelled. They were not machines, but free
men divinely guided. Thirdly, So far as the contents of the
Scriptures are concerned, their inspiration is plenary, not
partial. The whole of the Scriptures, not merely the more
important parts, are inspired, and all these parts are pos-
sessed of equal divine certitude. Fourthly, So far as the
form of the contents of the Scripture is concerned, their in-
spiration is verbal, in the sense that the writers were divinely
guided in the choice of the language form, as well as divinely
moved in regard to their thoughts. This does not imply
mere dictation, but it asserts that the sacred writers were not

The Doctrine of Holy Scbiptube.

left to themselves in regard to the form of their writings, any-
more than in respect to their contents. The inspiration of
the Scriptures, therefore, is supernatural, dynamical, plenary,
and verbal. Infallible truth as to contents, divine accuracy
as to form, and supreme authority as to their claim, are the
qualities of the sacred Scriptures as of no other writings. It
is proper to add that these qualities belong in an absolute
sense to the original writings of the inspired authors. Sub-
sequent copies have been kept pure and authentic by divine
providence in a most remarkable way. It is in this field
that the work of the textual critic renders such a useful ser-
vice, but the question of the correct text should never be
confounded with that of the inspiration of the text, no matter
how closely they may be related.

Fourthly^ The question of the authority of the Scriptures
next claims attention. What are the grounds upon which
confidence in the supreme authority of the word of God may
securely rest, and on account of which it is to be believed
and obeyed? The answer to this question forms a very im-
portant part of < '6 doctrine of the Confession at this point.
Negatively, as against Rome, the authority of Scripture does
not depend on any merely external support, such as that of
any man, no matter how learned, nor upon any church, even
though it be ready to speak with a great deal of authority.
Positively, its authority depends wholly upon God, ^vho by
his Spirit is the divine author of the Scriptures. They are
to be accepted as authoritative because through them the
voice of God is undoubtedly uttered.

At the same time the Confession indicates, with great
caution and skill, the proper place and form of the evidences
which lead to the conviction that God is speaking to men in
and by the Scriptures. When these evidences lead to this
conviction, the ground or basis of their authority is not the
evidence itself considered, but rather the fact that God is
now known to be uttering his voice in the Scriptures. Three
classes of evidences are mentioned in the Confession.

The Presbyterian Standards.

First, There is the external or the historical evidence of
the divine origin and inspiration of the Bible. This is found
in the witness of the church, either testifying in her corpo-
rate capacity, or by means of individuals within her ranks.
By the testimony of the history, by the witness of the mira-
cles, and by the fulfilment of prophecy, men may be moved
to a high and reverent esteem for the Scriptures and to a
conviction of their truth and divinity.

Secondly, There are the internal evidences which arise
from the nature of the contents of the Scriptures. This is a
very important branch of the evidences described in the
Confession. It embraces the heavenliness of the matter, the
efficacy of the doctrine, the majesty of the style, the consent
of all the parts, the scope of the whole, which is to give glory
to God, the full discovery it makes of the only way of man's
salvation, and many incomparable excellences, and the entire
perfection of the Scripture, are arguments whereby it abun-
dantly evidences itself to be the word of God. But when
thus proved it is still true that the basis of authority is not
in the evidence, but in the fact of the divine authorship of
the writings.

Thirdly, There remains what may be termed the spiritual
evidence, which is the highest and strongest of all. This
consists in the agency of the Holy Spirit, the divine author
of the Scriptures, bearing witness by and with the word in
the souls of men, and thereby producing a full persuasion
and assurance of the infallible truth and divine authority of
the word in the heart. This is an exceedingly important
but not easily understood position. It asserts that the same
Spirit who gave the word by his inspiration, also produces
by his illumination the full conviction in our hearts that it
is what it claims to be, the sure word of God. This is the
witness of the Spirit in experience.

2. The contents of the Scriptures are next to be consid-
ered. The topic which the Confession here raises is that of

1
4

The Doctrine of Holy Scripture.

noe of
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the completeness of the Scriptures, as the rule of faith and
life. This simply means that the whole counsel of God in
regard to all things necessary for his glory, and the salvation
and duty of man is contained in the Holy Scriptures. These
things are discovered in the Scriptures in a twofold way.
They are either expressly set down in Scripture, or deduced
therefrom by good and necessary consequence. In the first
case the matter is clear, and in the second, care must be
taken that no improper inferences are made.

The idea of the completeness of Scripture also implies that
nothing is to be added to or taken from them at any time.
The canon of Scripture is complete and closed, and all that
men need for faith and life is therein contained. Hence no
supposed new revelations of the Spirit are to be added, and
the opinions and traditions of men are to bo excluded.

The Confession further asserts, that for the saving know-
ledge of the contents of the Scriptures the inward illumina-
tion of the Holy Spirit is also needed. Spiritual things are
to be spiritually discerned. The saving knowledge of the
word is spiritual knowledge, and to give this kind of know-
ledge the divine Spirit is necessary. The conclusion is that
the Spirit first gave the word, the Spirit evidences the word,
and the Spirit teaches the saving meaning of the word.

At this point a very important principle, sometimes over-
looked and sometimes pushed too far, comes into view. This
principle relates to certain circumstances of government and
worship, but it does not apply to matters of doctrine. Ac-
cording to the Confession, there are certain circumstances in
the government and worship of the church which are com-
mon to human actions and societies, such as the hours for
public worship, or the number of r' .ling elders to be chosen
in any church, which are to be ordered by the light of natuje
and Christian prudence. But even in these cases nothing is
to be ordered or instituted in the church which is not in
accordance with the general rules of the word. This plainly
4

The Presbyterian Standards.

means that even in these matters the great principles of the
\eord of God are not to be departed from.

3. The interpretation of the Scriptures is the third and
last topic for discussion in this chapter. Some care is needed
here also in order to understand the doctrine of the Con-
fession.

It is first stated that all the things contained in the Scrip-
tures are not equall^ nlain, or alike clear to all who read.
At the same time 6 thing which needs to be known, be-
lieved, and observed i^r salvation is so plainly and fully Bet
forth, that the unlearned as well as the learned, with a proper
use of the ordinary means, may attain to a sufficient know-
ledge of them for salvation and life. This being the case,
the common people are to have access to the Scriptures,

To secure this, generally and continuously from age to
age, the Scriptures are to be translated out of the original
tongues in which they were immediately inspired by God,
into the common language of every nation unto which they
come, so that all may be taught thereby. In this connection
the Confession states that, by the singular care and provi-
dence of God, these Scriptures, passing from age to age, and
from one language to another, have been kept pure and au-
theutical ; that is, they have been preserved correct and intact.
Consequently they may be relied on as in every way worthy
of confidence. In all controversies of religion the appeal is to
the Scriptures, and the people have a right to, and an in-
terest in, the perusal of the Scriptures, so that, the word
dwelling in them, they may worship God in an acceptable
manner, and through patience and comfort of the Scriptures
have hope.

Two important statements of the Confession remain for
brief explanation. One pertains to the infallible rule for
the interpretation of the Scriptures, and the other relates to
the supreme judge in matters of religion. To the first, the
answer of the Confession is that the Scripture itself is its

The Doctrine of Holy Scuipture.

own rule of interpretation. This is what is known as the
principle of the analogy or proportion of faith. By means of
this principle the meaning of one passage is to bo ascertained
by the comparison of it with others which are perhaps more
easily understood. Every part of Scripture is to be under-
stood in the light of the analogy of the whole. To the
second question the Confession makes the reply that the
Holy Spirit speaking in the Scriptures is the judge, whose
sentence is to determine all matters of religion, alike for the
church and the individual. The decrees of church councils, the
opinions of good men, and the impressions of private spirits
are all to be guided and formed by the Holy Spirit speaking
in the Scriptures. Thus it appears that the Holy Spirit is
the final exegete, as well as the invincible apologete, of the
sacred Scriptures. The infallible rule for the interpretation
of Scripture is the Scripture itself, and the supreme judge in
matters of religion is the Holy Spirit speaking in the Scrip-
tures. It may be added that the Spirit thus speaks to the
church, and through the church to the world.

CHAPTER IV.

THE BEING, THE ATTRIBUTES, AND THE PERSONS OF

THE GODHEAD.

SnoBTKK Cateohism, 4-6; Largku Catechism, 6-11; Confession of

Faith, II.

THIS chapter is to explain what the Standards teach con-
cerning the nature, attributes, and tri-personality of
the Godhead. The Shorter Catechism has brief, but ex-
ceedingly clear and comprehensive, statements upon "these
topics. The Larger Catechism has a more extended outline
of the doctrine of the Trinity, while the Confession gives
prominence to the subject of the attributes of God.

It is worthy of notice that the Standards do not undertake
to prove in any way the fact of the divine existence. They
take precisely the same position upon this point as the
Scriptures. They simply take for gro,nted that there is a
God, and then proceed to expound the contents of the reve-
lation which he has been pleased to give. Incidentally,
some of the arguments for the being of God are b^ggested
in the Scriptures, but the fundamental position of the Bible
is, that it assumes the existence and government of God with-
out ihe presentation of formal proof. The Standards very
properly take the same clear, bold ground, and proceed to
state the teaching of the Scriptures in regard to the nature,
attributes, and tri-personality of the divine being. There
are three heads of exposition under which the teaching of
the Standards may be arranged.

I. The Nature of the Godhead.

Here, of course, no attempt is made to define the essence
of the Godhead, for there is a profound sense in which the
divine essence, though the most real of all essences, is at the

The Being, Attbibutes, and Pebsons, Etc.

same time the most mysterious of all. The thought of man
cannot find out the Almighty unto perfection, so that a
reverent humility is the proper spirit to cherish in consider-
ing such a profound theme as the essential nature of the
divine being.

1. The Standards in all their parts assert that there is only
one living and true God. This is a plain assertion, based
on Scripture, which excludes tri-theism, and every form of
polytheism. It is a positive statement that there is only one
divine essence, and that this single essence subsists as a
unitary, personal being. No space need be occupied in
showing, by various proofs, that there can be only one deity
who meets the demands of man's reason, conscience, and
life. It need only be stated that reason is at one with
Scripture in the assertion of well-defined monotheism. But,
further, the assertion that there is only one God implies
that his essence has what may be called a unitariness, and
that he is absolute and independent in his existence. The
essence of God is such that it is incapable of any sort of
division. There is one God, and his essence is unitary and
indivisible. Since God is such a being as he is, there cannot
be another such as he.

2. The Standards further describe the nature of God as
living and true. The Scriptures frequently draw the con-
trast between the true God and false gods, between the liv-
ing God and dead idols. The Standards very properly give
emphasis to the same facts. The idea conveyed by the word
living seems to be that of activity in originating all forms
of life and motion, and in controlling and governing by active
energy and omnipresent will all the events which transpire
in the universe. The notion expressed by the word trice
seems to be that there is none beside this God which is truly
of the nature of deity. He, and he alone, is the one living
and true God, and beside him there is none else worthy the
'lame of God.

The Presbyterian Standards.

h; 1

lir

3. In regard to the nature of God, the Standards further
assert the spirituality of the divine essence. God is Spirit.
This is, perhapr the chief description of the nature of God
which the Scriptures, and the Standards also, contain. The
spiricuality of God is his distinguishing quality, apart from
the material world. This excludes all materialistic concep-
tions of the divine nature, and places him in the category of
pure spirit. Such a conception lays the foundation for the
intelligence and personality of God, and at the same time
aflfords the proper ground for his volitional agency. It is in
this connection that the Confession says that God, being a
most pure spirit, has no body, nor parts, nor passions. This
means that he has no material organism of any kind, in
analogy with that of man ; that his essence cannot be divided
into parts, and that he does not experience the passions to
which man is subject. This statement ascribes to Almighty
God pure, absolute, independent, active, spirituality of nature.
Such a conception of God is found nowhere else than in the
Bible.

The idea of the divine Spirit can only be relatively under-
stood. From the human spirit and its activities some faint
conception can be obtained, by analogy, of the nature and
operations of the divine Spirit. If the human spirit is made
in the likeness of the divine Spirit, then there is an analogy
between them which provides a basis for some reasoning
from the one to the other. The spirituality of God is the
peculiar possession of the Scriptures. As a pure spirit he
is invisible to the bodily senses of man, still it is possible for
him to reveal himself, just as one human spirit can make
itself known to another. This kinship of nature is the basis
for the dwelling of the divine Spirit in the human spirit, and
thereby of a revelation from God to man.

4. There are several terms in the Standards which do not,
strictly speaking, denote divine attributes, but which rather
describe, further, the divine nature, so that it may be proper

The Being, Attributes, and Persons, Etc.

to notice them at this point. He is self-existent, and thus
has his being in and of himself. His existence is not a de-
pendent one in any sense, for as self-existent he depends
upon no one else for his existence. He is also absolute, and
in himself all-sufficient, and is thus not in need of any of the
creatures which he has made. He does not derive any essen-
tial glory from any of his creatures, but his abiding and eter-
nal glory is simply manifested in, by, unto, and upon the
works which he performs. He is infinite also in all his being
and perfections. His being is complete and boundless, and
all his attributes, natural and moral, are absolutely without
any defect. Finally, God is said to have sovereign dominion
over all his creatures at all times, governing each according
to the nature he has given to it. He is the source of all
finite being, and upon him all things depend for their origin
and continuance in being. With all his works he may at
any time do as he pleases.

II. The Attributes, or Qualities of the Divine Nature.

This is an important topic, for it is chiefly by a knowledge
of the attributes of God that an acquaintance with his nature
and perfections is obtained. Consequently, in the Scrip-
tures whereby God has made himself known to man, much
is said about the attributes of the divine nature, and in the
Standards prominence is given to the same thing. The
Shorter Catechism, in its matchless answer to the ques-
tion : What is God ? gives the main categories of the divine
attributes. The Larger Catechism, and still more the Con-
fession, enlarges this description considerably.

A difficulty will be felt in the confessional statement of the
attributes by almost any one who tries to define and classify
them. As a matter of fact, no classification of the attributes
is attempted in the Standards, nor is there given any defini-
tion of what an attribute is. And some qualities which
denote certain aspects of the essence are regarded as attri-
butes, and this increases the difficulty. In a general way an

The Presbyterian Standards.

attribute may be defined as some quality which pertains to
the essence or activity of God. This supplies a twofold
general division of the attributes: the one essential, per-
taining to the essence ; and the other determining, pertaining^
to the activity of God. But such a division is not formally-
followed in the Standards, and so, for the sake of simplicity^
it may be better to gather their teaching around the "efinition
of the Shorter Catechism. This opens up a fourfold division^

1. Attributes which pertain to the essential nature of God,
and which qualify all the other attributes. From this point
of view God is immutable, or unchangeable, which meana
that his essential nature is not subject to any mutation.
Immensity is also an attribute of the essence of God. Thi»
is the basis of his omnipresence, which means that he ia
everywhere present. God is also eternal, which simply de-
notes the fact that his being has had no beginning, and shall
have no end. He is from everlasting to everlasting. Then
he is incomprehensible, which expresses the idea that the
essential nature of God cannot be fully understood. God is
also almighty and glorious, wMch means that he possesses
all power, and is clad with all glory. This is the basis of
his omnipotence, which is his power over all things, bound-
less and free, rendering him all glorious. These are the
chief essential attributes of God mentioned in the Standards.

2. Attributes which are chiefly intellectual in their nature
come next. God knows all things, for in his sight all things
are open and manifest. His knowledge is infinite and infallible.
It is also independent of the creature, and cannot in any
real sense be contingent or uncertain. This is his omnisci-
ence. Then he is all-wise, which signifies that he not only
knows all things in all their connections and conditions, but
that he has power to arrange all events according to the
counsel of his own will, and thereby to adapt means to in-
tended ends. This is the wisdom of God. Then God has.
absolute freedom, as the Standards say that he is most free.

The Being, Attributes, and Persons, Etc.

His doings are not determined by anything apart from him-
self. All that he does in creating the world, and in sustain-
ing it, and all his gracious activity in the wide field of
redemption, is freely done. In a sense this brings into view
the moral attributes. The absolute freedom of God is the
stepping-stone between the intellectual and the moral attri-
butes.

3. Attributes which are mainly moral in their nature are
now to be considered. Here the Standards enumerate quite
a list, and in several cases it is evident that no clear line of
separation is observed between the intellectual and the moral
attributes of the divine nature and modes of operation. He
is moBt holy, which denotes the absolute purity and moral
perfection of his nature. He is also most righteous in all
the exercises of his holy will, which means that all his doing&
are in harmony with the rectitude of his moral nature, as
expressed in the moral law. He is also mosD just in all hia
dealings with his moral creatures, rendering unto each ac-
cording to his deserts. These three attributes of holiness,,
righteousness, and justice are not to be entirely separated^
for in a sense they are different aspects of the same thing
rather than three different qualities. He is holy, says the
Confession, in all his counsels, in all his works, and in all
his commands. This description is all-embracing. As judge
he administers his moral government in accordance with his
holiness, righteousness, and justice; and if terrible, he i&
also just in all his judgments. In like manner God does, a&
he must from the very nature of the case, hate all sin. He
cannot look upon it with the least degree of allowance.

4. Attributes which are rather of the nature of emotions
remain to be considered. Speaking by way of analogy, what
may be called qualities of the heart of God are to be ex-
plained. It is well to remark, however, that while the term
heart is used, the language is taken from human analogies,
for God has no such passions as human nature possesses.

The Presbyterian Standards.

Still, there are certain qualities exhibited by the divine activi-
ties which can only be expressed by terms which denote
human emotions. First of all, the Confession says that God
is most loving. This is a wide, all-comprehensive statement
of the love of God in all its aspects and exercises, as set
forth in the Scriptures. The Confession cannot, therefore,
be justly charged with giving no proper place to the love of
God in its creed statement. God is also most gracious,
showing free and abundant favor to all his creatures, espe-
cially to those who are undeserving. In like manner, he is
most merciful, and so extends clemency, on righteous grounds,
to the guilty. He is long-suffering, too, bearing long with
the wayward and hard-hearted; and to emphasize the love,
grace, mercy and patience of God, it is added, both in the
Confession and the Larger Catechism, that he is abundant
in goodness and truth. The fact that he also forgives ini-
quity, transgression and sin, and rewards those who dili-
gently seek him, is in like manner stated in the Confession.
If he hates sin, and will by no means clear the guilty, he
shows mercy, that he may be feared, and is loving, patient
and kind.

Such, in four particulars, is the portrait which the Stand-
ards draw of God, as his being and modes of activity are
exhibited by his attributes; and this portrait is true to
Scripture, presenting God as a being alike strong and tender,
at once just and loving. Moreover, it is a portrait which
fully justifies the statement of the Confession that to God
is due, from angels and men and every other creature, what-
soever worship, service, or obedience he is pleased to require
of them.

This completes the exposition of the attributes. In making
it, the contents of the Standards have been exhibited with
some care, and nothing additional has boen introduced. The
remainder of this chapter deals with the tri-personality of
the divine being. This raises the subject of the Trinity.

The Being, Attributes, and Persons, Etc.

III. The Tri-personality of the Divine Essence.

This important doctrine is merely stated in the Shorter
Catechism, and has only a single brief section devoted to it
in the Confession. In the Larger Catechism, however, there
are three comprehensive questions bearing upon it. These
will be followed closely in the brief statement now to be
made, and all further theological speculations upon a very
intricate subject will bo avoided.

In general, the doctrine of the Trinity may be stated thus :
In the Godhead, three distinct persons, who are the same in
substance and equal in power and glory, subsist in a single
indivisible essence. This is a slight expansion of the Shorter
Catechism. The Larger Catechism names the three persons,
and adds that these are one true eternal God, the same in
substance, equal in power and glory, although distinguished
by their personal properties. The Confession makes a very
compact utterance when it says that in the unity of the God-
head there be three persons of one substance, power, and
eternity. Putting what our Standards teach upon this great
subject in an orderly form, there are four particulars to be
noted.

1. The Godhead subsists in three persons. The names of
these three persons are the Father, the Son, and the Holy
Ghost. These three are properly called persons, because in
the Scriptures the qualities of personality, such as individ-
uality, intelligence, and free agency, are ascribed alike to
these three. In other words, self-consciousness and self-
determination, the elements of personality, are applied in the
Scriptures equally to the three persons of the Godhead.
The Father stands first in the order of being and operation.
Hence, he is of none, neither begotten nor proceeding. Uni-
formly he is spoken of as first in order. The Son always
stands second in order, and is eternally begotten of the
Father. He is, and ever has been, the only-begotten and
well-beloved Son of the Father. The Holy Ghost, or Spirit,

The Presbyterian Standards.

Ill ways stands third in order, and is represented as eternally-
proceeding from the Father and the Son, for he is called alike
the Spirit of God, and the Spirit of Christ. On account of
this order of subsistence and operation, they are called the
first, the second, and the third persons of the Godhead.
But this does not denote that there is any inferiority of
essence, or any limitation of attributes, in any of the three
persons. It is only meant that there are eternal and abiding
relations subsisting between the three persons, in the indi-
visible essence of the Godhead.

2. The second point relates to the peculiar property per-
taining to each person. This is a point about which th»r
theologians say very much, but the Standards do little more
than state the fact, as is done in the Larger Catechism.
These peisonal properties are to be carefully distinguiohed
from the divine attributes already described. The attributes
qualify either the essence, or the modes of the activity of the
essence. The personal properties are possessed by the three
persons, and modify them separately. The attributes per-
tain equally to all the persons, while the properties pertain
only to each of the several persons in order. This distinc-
tion must always be kept carefully in mind.

First, The peculiar property of the Father is paternity, or
fatherhood. The term is here to be taken in its narrow
sense, as expressing the relation of the Father to the Son,
The property of the Father is to beget the Son eternally.
This does not imply the genesis of the Son in time ; it ex-
presses an eternal relation between the first and second
persons in the Godhead, whicli relation may be suitably
represented by analogy with the relation subsisting between
a father and a son among men, leaving out of view the fact
of origin in time.

Secondly, The peculiar property of the Son is filiation or
sonship. Sonship is to be taken here in its special sense, as
it bears upon the relation of the Son to the Father. The

The Being, Attributes, and Persons, Etc.

Son is begotten eternally, which simply means that the Son
from aU eternity sustains that relation to the Father, accord-
ing to which the person of the second person is constituted
and ever abides, time not being taken into account at all.
It is eternal constitution of person, and not temporal
communication of essence, which should be made prominent
here.

Thirdly, The peculiar property of the third person is
procession or spiration. This means that from eternity the
Holy Ghost holds the relation of one proceeding from the
Father and the Son. It is to be remembered here also that
this relation does not imply a beginning in time of the third
person. It is rather an assertion that from eternity the third
person sustains a certain inner constitutive relation to the
other persons, which the term procession, in a measure,
denotes. There has been much debate between the Latin
and the Greek churches as to whether the Spirit proceeds
eternally from the Father and the Son, or from the Father
only. This is the chief doctrinal barrier between the Eastern
and the Western churches to-day. Protestantism has fol-
lowed the opinion of the Western church, and holds that the
Spirit proceeds eternally from the Father and the Son.

3. In regard to the proofs for the fact of the Trinity, the
Standards in the Larger Catechism merely state the head-
ings of the proof from the Scriptures. In a large measure
this proof relates to the divinity of the second peison and the
personality of the third person, for the personality of the
second and divinity of the third have scarcely ever been
called in question. The complete proof of the Trinity re-
quires the proof of the true deity and the real personality of
each of the three persons. Omitting special points of proof
which are peculiar to one or other of the three persons, the
following heads of proof are common to all the persons, and
are now mentioned.

First, Divine names in various ways are applied indiscrimi-

The Presbyterian Standards.

nately to each of the persons. This is done by the Scrip-
tures in such a way is to indicate the true deity and per-
sonality of each of the persons. In the Scriptures names
often indicate nature.

Secondly^ Divine attributes, such as omniscience, omni-
presence, absohite rectitude, and many others are applied
equally to the three persons. This is done in such a way
as to imply community of essence and true deity in each
case.

Thirdly y Divine works, such as creation, inspiration, wo. a.-
ing of miracles and regeneration, are connected with the
agency of each of the persons, and this again involves tnie
deity and personal agency.

Fourthly, Divine worship and homage are to be given to
each of the three persons. This is evident from the terms
of the apostolic benediction, and of the formula of baptism.
If none but God is to be worshipped, and if each of these
three persons is to be reverenced as God, then each must be
truly of the essence of deity.

From these mere heads of proof it is very evident that
essential deity and true personality belong to each of the
persons, and that the Father, the Son, and the Holy Ghost
are distinct divine persons. This is the doctrine of the
Trinity as taught in the Standards.

4. But a word may be added in regard to the modes in
which the three persons stand related to the divine activity
in creation, in providence, and in redemption. In general,
it may be said that the Father works through the Son, by
the Holy Ghost. Another statement is to the effect that the
Father and the Son operate through the Holy Spirit. Still
another way to state the same thing is to say that in all
divine acts the three divine persons concur and agree. This
is true of all the activities of the Godhead, but especially of
those which pertain to redemption. Therein the Father
originates the great and gracious plan by his wisdom and

The Being, Attributes, and Persons, Etc.

his love. Then the Son, as the Mediator of the covenant
and the Redeemer of his people, works out its conditions
and provides its benefits ; and, finally, the Holy Spirit brings
sinful men into the personal possession of these benefits, and
so he becomes the executive of the Godhead in the souls of
men. But of this topic no further expansion can now be
made.

CHAPTER V.

THE DEGRERS, OR GOD'S ETERNAL PLAN.

Shoktek Catechism, 7, 8; Lakgek CAJEonisM, 12-14; Confession of

Faith, III.

THIS chapter leads to the consideration of a very difficult
set of topics, and has to deal with what forms one of
the great distinguishing features of the Westminster Stand-
ards. In general, the doctrine of predestination is to be ex-
plained, according to its statement in the Standards. The
Shorter Catechism at this point states the general doctrine
of the decrees, and then, in connection with the doctrines of
redemption in Christ, it sets forth the subject of election.
The Larger Catechism does the same thing, though not quite
so distinctly. In this celebrated third chapter of the Con-
fession, the whole doctrine of predestination, together with
that branch of it termed election, is fully exhibited. For
purposes of compact and complete statement the plan of the
Confession is perhaps best; but for practical purposes of
exposition there are some advantages in the order pursued
in the Catechisms. According to the latter plan the general
doctrine of the decrees, or God's eternal purpose, would be
explained at this point, and then, in connection with the great
redemptive work of Christ, election as a branch of the eternal
plan of God would be explained. This would be in harmony
with the true order of the factors involved in the purpose to
redeem, according to the view of that order held by generic
Calvinism, as taught in the Standards. This would also
avoid even any appearance of the supra-lapsarianism, which
has sometimes been unjustly charged against the Confession,
The Confession has the best order for a rigid creed state-

The Decrees, or God's Eternal Plan.

ment, while that of the Catechisms is no doubt the best for
purposes of religious instruction.

I. The explanation of some terms involved in the doctrine
of this chapter may be useful at the outset. In this discus-
sion there are several terms which are often used, and which
it may be of advantage to have explained at once. This is
now briefly done in a few paragraphs.

It may be well to remark that the term decrees used in the
Standards is often rather misconstrued. It is often popu-
larly taken to mean some sort of efficient and entirely
sovereign enactments, which, in an authoritative, if not in an
entirely arbitrary, manner determine all events in precisely
the same way. But this is not the correct meaning of the
term, and the term itself is perhaps not the best one that
might have been used. The idea denoted by some such word
as purpose, or plan, made and executed, is what is meant by
the term decrees in the Standards. In this there cannot be,
in the nature of the case, anything arbitrary or irrational.
The definition in the Catechisms in a measure explains the
term decrees from this point of view, and so relieves the
difficulty to a certain extent. The Shorter Catechism says
that the decrees are God's eternal purpose, and the Larger
Catechism describes them to be the wise, free and holy acts
of the counsel of God's will. This signalizes the term pur-
pose, which is a very good one to denote what is here meant.
Perhaps the best single word to signify what is intended by
the term decree, is the simple word, plan. According to this
idea, it is asserted that God has had from all eternity an all-
wise and intelligible plan, and that all the events in nature,
in providence and in grace, are but the bringing certainly
into effect of the various parts of this all-embracing plan.
After this preliminary remark, the terms already alluded to
may be explained.

First, Foreknowledge is a term often used in these discus-
sions. It expresses the fact that God, in the exercise of his
5

The Presbyterian Standards.

wisdom and omniscience, knows always and at all times
everything which is to come to pass. Strictly speaking there
is nothing future for him, as there is for finite minds, so that
all events are at once present to his infinite knowledge. God
knows beforehand all events in their relations, and with their
conditions, so that there can be nothing entirely contingent,
as a matter of fact.

Secondly^ Foreordination is a general term which is used
to express the fact that the divine ordination is related in
some way or other to all that happens. The word reallj
means to arrange beforehand, and so to predispose all events
and their conditions in such a way that all shall come to pass
according to the eternal plan. This fact pertains alike to
the sphere of the natural order of the physical universe, and
to that of the moral order of the divine government of re-
sponsible agents. Foreknowledge and foreordination are
closely related, inasmuch as God foreknows events because
he has in some way prearranged the happening of these
events. To admit foreknowledge carries foreordination
with it.

Thirdly, Predestination is still a stronger word, and it
needs to be thoroughly understood. It literally means to
bound or limit, and so to fix very definitely the happening
of any event. Usually it stands as the word which specially
denotes the Calvinistic views upon this subject, and so to
express the plan of God as it relates to the acts and destiny
of moral agents. In the Standards it is uniformly applied to
the case of the elect, but never to that of the non-elect. The
case of the latter is always denoted by the term ordination
Predestinated to life and ordained to death is the fixed lan-
guage of the Standards, and this should never be forgotten.

Fourthlyy Election is the special term which, with abun-
dant Scripture warrant, is applied to the heirs of salvation.
The word means selected, designated, or chosen out. It re-
lates to God's gracious plan or purpose to save certain per-

The Decrees, or God's Eternal Plan.

sons through Jesus Christ, and by the appointed mepns.
This eternal plan, in its bearing upon those who are finally
saved, must, in the nature of the case, be a gracious choice,
and an efficacious salvation of sinful men. This is a very
important term, and great care should be taken not to ex-
plain away its true scriptural signification.

Fifthly^ Eeprobation is the strongest word used in the
discussions upon this great subject. At the very outset it is
proper to say that this term, often so severely criticised, does
not occur in the Standards. It has been introduced into
theological discussions to denote the divine purpose in re-
gard to the lost. But the Standards clearly do not quite
justify the use sometimes made of this strong word. The
Standards simply speak of the non-elect being passed by
and left in their sin, so that the best word to express this
fact is the word preterition, or passing-by. The non-elect
are passed by and left in condemnation, on account of their
sins. This word is certainly a much better one than repro-
bation, and the latter, let it never be forgotten, is not found
in the Standards. But this explanation of terms must suffice
for the present.

II. The fundamental fact in the doctrine of the decrees is
the sovereignty of God over all things. It is needful to keep
this in mind, in order to avoid narrow mechanical views of
this great subject. The basal fact in the doctrine of the
Standards at this point is the absolute sovereignty of an
omniscient, omnipotent, and holy God. If this fact be
rightly understood, as it is taught in the Scriptures and set
forth in the Standards, then foreknowledge, foreordination,
and predestination, which includes election, all follow as a
matter of course. And, further, if this view of the divine
sovereignty be held in its proper scriptural proportions, the
Calvinistic view will appear to be the only one which does
justice to all the facts in the case. If God bo before all,
over all, in all and through all things, and if by him all

The Presbyterian Standards.

things exist and subsist, then his absolute direction and con-
trol of all things, each according to the nature and powers
which he has given it, must be admitted. And this is all
that predestination, and that branch of it known as election,
means ; and less than this cannot be held and justice be done
to Scripture. Emphasis, therefore, must be laid upon the
fact of the divine sovereignty in the intelligent interpreta-
tion of the third chapter of the Confession.

III. The decrees, or eternal purpose of God, are next to
be explained in a general way. The Shorter Catechism ex-
presses this aspect of the decrees when it says that God by
his eternal purpose foreordains whatsoever comes to pass.
This, in briefest form, is a statement of the general scope of
the eternal purpose of God, and it includes several particu-
lars.

1. The purpose, or plan, is eternal. That God did from
all eternity ordain, predestinate or elect, is the language of
the Standards. This means that God ever had the plan in
view which is being wrought out in the order of successive
events, and his decree or purpose concerning all the parts
and conditions of the plan is eternal. No part of the plan
is an after-thought. The entire plan was present to the
infinite wisdom of God from before the foundation of the
world, and all events were arranged to fall out in time just
as they do. The plan is eternal, while its execution is tem-
poral.

2. The eternal plan or purpose involved in the decrees is
wise, holy, and free. All the parts of its complex frame are
wisely adjusted to each other. The means and ends, the
conditions and results, the causes and eifects, are all fitted
to each other in such a way as to constitute a complex and
organized whole. So far as God's immediate, or direct and
efficient agency is concerned, it is holy. The plan had in it
no evil of any kind, for everything was pronounced very
good. Sin is an abnormal factor in the plan, as shall be

The Decrees, or God's Eternal Plan.

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seen more fully in another chapter. Then, too, in framing
the purpose, and in executing it, God is absolutely free. To
decree, or purpose to create, was God's free choice. He was
under no necessity of any kind in the case. So, also, in all
the events of providence his free ordination is seen, for
nothing happens by chance. And in the sphere of redemp-
tion everything is of God's own free favor and choice, for the
grace and good pleasure of God everywhere appears in the
salvation of sinful men.

3. God's eternal purpose is unchangeable, immutable, and
unconditioned. These three words are grouped together to
denote several general features of the eternal purpose of
God. That God has unchangeably ordained whatsoever
comes to pass is evident from Scripture, and from the nature
of the case. As an omnipotent and omniscient sovereign he
does not change. If at any time there be apparent change
in the relations between the creator and the creature, the
change must always be in th*" creature. The word immut-
able, used in the Standards, means almost the same thing
as unchangeable. The word unconditioned brings in a
slightly different idea. It means that nothing apart from
God himself moved or determined him in forming his pur-
pose or eternal plan. While God knows that certain things
will come to pass upon certain conditions, yet these condi-
tions of such events are not the condition of the purpose of
God concerning these events. Hence God has not purposed
or decreed anything simply because he foresaw it as future,
or because he perceived that it would happen upon certain
conditions. Thus a careful distinction must be made between
events within the plan, which may stand related as condition
and result, and the purpose of God which so related them as
itself an unconditioned purpose. As related to the divine
purpose, the whole plan and all its parts are unconditioned,
while as related to each other the several parts may condi-
tion one another.

The Presbyterian Standards.

4. Several other features of the decrees may be grouped
under a fourth head. The Standards carefully assert that
God is not the author of sin. However and wherever sin
had its genesis, it was neither in God, nor from his decree
in any productive or efficient way. God simply, as will be
seen in subsequent chapters, permits sin, and at the same
time bounds and controls it for his wise and holy ends, even
though these ends be inscrutable to men. In like manner
Ahe free agency of the creature is not impaired, nor in vnj
way made to suffer violence by the purpose of God. The
decree or purpose, viewed as a mere plan, cannot possibly
affect the will of the creature, for it never comes into contact
with it. It is the execution of the decree, if anything, which
would do violence to the will of the creature. But in this
sphere consciousness very clearly testifies that men are free
agents, and not under any sort of necessity, even though the
acts of men as free agents effecting the divine purpose are
in themselves certain. And, again, the reality of second
causes, with their dependent efficiency, is not destroyed, but
rather established by the eternal purpose. The reason of
this is that God's plan includes means and ends in their
relation to each other, so that both are alike related to the
divine decree, and the result shall surely come to pass.

5. The supreme end of the eternal purpose, plan, or decree
is to manifest the glory of God. The Catechisms both say
that God foreordained all things for his own glory. The
Confession declares that it is for the manifestation of his
glory, the glory of his grace, his power, and his justice that
the purpose of God was formed and is carried out. The
good of the creature, whilst a result which foUows, is always
subordinate to the glory of God, which is the chief end to
which the divine purpose always has reference.

IV. Go(^ "^ eternal purpose is now to be viewed in its
special or more limited sense. This brings up the teaching
of the Standards in regard to the nature and destiny of

The Decrees, or God's Eternal Plan.

moral agents, such as men and angels, in relation to, or as
affected by, the eternal purpose of God. This leads to the
subject of predestination, in its bearing upon men and angels,
and this requires an explanation of what the Standards teach
regarding election and pretention. In making this explana-
tion a few plain statements are set down in order.

1. As to the use of the terms foreordination and predesti-
nation, a remark of importance ought to be made. Predes-
tination in the form of election is used only in regard to
those who are chosen in Christ to be the subjects of salva-
tion. It is never applied to the non-elect, who die impeni-
tent and are finally lost. The term applied uniformly in the
Standards to the latter class of men and angels is foreordi-
nation. They are foreordained to dishonor and wrath for
their sin. In the Shorter Catechism the saved among men
are said to be elected, and nothing whatever is stated re-
garding the lost. In the Larger Catechism some angels are
said to be elected, certain men chosen to eternal life, and the
lost are simply passed by and foreordained to their destiny.
The Confession distinctly asserts that some men and angels
are predestinated unto everlasting Hfe, and some are fore-
ordained unto everlasting death. The elect are predesti-
nated, and the non-elect are foreordained. This is the fixed
usage of the language of the Standards, and it is of the
utmost importance to observe this usage in order to under-
stand the doctrine, to avoid some of the difficulties in the
case, and to ward off. certain objections made against it.

2. Again, the elect are always said to be chosen in Christ, i
while the non-elect are simply said to be left in their sin. '
The divine purpose in election, therefore, is not an arbi-
trary choice, even if it is, so far as the creature is concerned,
entirely unconditioned. Believers are chosen in Christ, and
unto holiness, and with a view to everlasting life. The
Larger Catechism says that God hath in Christ, by an eternal
and immutable purpose, chosen some men unto eternal life.

The Presbyterian Standards.

The Confession says that God before the foundation of the
world hath chosen in hrist those who are predestinated
unto life. So, also, the purpose of pretention is not an arbi-
trary decree fixing destiny without any conditions on the
part of those who are passed by. The sin of the non-elect
is always presented as the ground of their final condemna-
tion. The Larger Catechism states that those who are
passed by are foreordained to dishonor and wrath to be for
their sin inflicted. The Confession with equal distinctness
makes the same assertion, when it says that those of man-
kind who are passed by, God has ordained them to dishonor
and wrath for their sin, to the praise of his glorious justice.
The elect are chosen in Christ to holiness and life, while the
non-elect are ordained to death for their sin. This is a point
often sorely overlooked by many of those who reject the
teaching of the Standards upon this subject.

3. According to the Standards, the ground of the salvation
of the elect, and that of the doom of the non- elect, are very
different. In the former case it is the love, the free favor or
good pleasure of God, or the unsearchable counsel of his
will. The Larger Catechism says that it was out of his
mere love, and for the praise of his glorious grace, that some
men and angels were elected. The Confession is much more
explicit at this point, and says, negatively, that the ground
of the choice of the elect is not God's foresight of their faith
and good works, or their perseverance therein, nor is it
anything in the creature that forms the basis of the electing
purpose of God ; and, positively, that it was out of his mere
grace and love, and according to his secret counsel and good
pleasure, that their election was made before the foundation
of the world. In the latter case the ground or condition of the
condemnation of the non-elect is entirelv different. It is not
merely the secret counsel and good pleasure of God which
grounds the passing-by and condemnation of the non-elect. It
is not merely the fact that God giveth and withholdeth mercy

The Decrees, or God's Eternal Plan.

as he pleaseth that conditions their destiny. It is the sin of the
non-elect, and their continuance therein, which is the funda-
mental ground of their condemnation. This is simply ordina-
tion to death in harmony with the conditions and sanctions of
God's moral government, for they, being left in their sin, are
treated as their sin deserves. All were under sin, and so, guilty
before God. Some are chosen to life, others are passed by
and left in their sin. The ground of the choice is grace,
while the ground of the passing-by is sin. The Standards
must not be misunderstood at this point.

4. As to the number of the saved and of the lost, the
Standards have something quite definite to say. This is a
point, also, where they have been assailed with great mis-
apprehension of the real import of their meaning. It is
necessary, therefore, to explain this point with some care.
The Confession alone speaks upon it. It says that these men
and angels, thus predestinated and foreordained, are par-
ticularly and unchangeably designed; and their number is
so certain and definite that it cannot be either increased or
diminished. This much-criticised passage gives no favor to
the charge sometimes made, to the effect that the Standards
teach that only a few are elected and shall be saved, whilst
the vast majority of men and angels shall be lost. The real
point in this statement does not lie in the reference to the
number of the elect and non-elect respectively, but it relates
to the certainty of the destiny of each, from the standpoint
of God's eternal purpose. If the fact be certain as to the
final estate of each man from tlie view-point of the fore-
knowledge and foreordination of God, then the statement of
the Confession is the only possible assertion in the case. If
the matter be viewed from the standpoint of the result at the
day of judgment, it will be seen that the number of the saved
and of the lost is fixed. That this result is not of chance,
nor even fixed by the choice of the moral agents concerned,
apart from the divine purpose, is evident. Consequently,

The Presbyterian Standards.

! J

I i

•mt

the result, whatever it be as to the number saved and the
number lost, was intended by God, and provided for in the
purpose of election. From the view-point of the decree of
God, or the divine purpose of election, the statement of the
Confession is the only possible one which meets the facts in
the case, if any statement at all is made.

6. The means requisite for the salvation of the elect are
also provided for and included in the eternal purpose. This
is a fact often overlooked in the interpretation of the Cal-
vinistic doctrine. In the Confession alone is this clearly
brought out, when it says that as God hath appointed the
elect unto glory, so he hath, by the eternal and most free
purpose of his will, foreordained all the means thereunto.
This being the case, all men are viewed as fallen in Adam,
and then the elect of the fallen race are chosen in, and re-
deemed by, Christ, effectually called and enabled to believe
in Jesus Christ, by the working of the Holy Spirit in due
season. Those who are thus called, regenerated, and be-
lieve, are justified, adopted, sanctifi.ed, and kept by the power
of God through faith unto salvation. All these steps, as
means to the end, are included in the purpose to save, and
in due time these means are made effectual according to the
same purpose, which secures that the sinner shall be made
willing in the day of divine and gracious power. It natu-
rally follows that none others are redeemed, called, justified,
adopted, sanctified, and saved but the elect only. This
means that of those given by the Father to the Son not one
is lost, and that all who are thus saved were so given.

6. The end of predestination and foreordination is the
glory of God. This does not mean that his essential glory
is in any degree enhanced, but it implies that his glory is
manifested in and by the divine purpose of election. The
elect, in their final salvation, are for the praise of his glorious
grace ; and the non-elect, in their final condemnation, are for
the praise of his glorious justice. The supreme end of the

The Decrees, or God's Eternal Plan.

eternal purpose is the glory of God, the Father, the Son, and
the Holy Ghost.

7. The Confession very properly utters a closing word of
c*aution in regard to what it calls the high mystery of pre-
destination. It is a doctrine to be handled with care and
prudence. For the sinner, the doctrine has no practical
ineaning whatever. The only way by which a sinner can
give evidence of his election is by attending to the revealed
will of God, and by embracing the oflfer of the gospel, that
by means of his eflfectual call he may prove his eternal elec-
tion. Prior to this, nor in any other way, should the sinner
ever raise the question of his election. But to the believer
the doctrine becomes a matter of boundless praise to God,
and of humble diligence in the service of Christ. When the '
believer thinks, as he may, that God had set his love upon
him from all eternity, and in time wooed him from sin to the
feet of the Saviour, and surely keeps and guides his steps all
along the way to the gates of glory, then will his faith be
made stronger, his love warmer, and his zeal in the service
of his Master increase from day to day. The believer, there-
fore, finds comfort, strength, and joy in the doctrine.

CHAPTER VI.

CREATION AND PROVIDENCE.

SnoRTBR Catkohism, 9-11; Laroek CATKcmisM, 15-18; Conpesbion os*

Faith, IV.- V.

THIS chapter carries the exposition forward from the
decrees to their execution, from the eternal purpose to
its realization in time, from the all-comprehensive plan to its
actual coming to pass. God executes his decrees, realizes
his purpose, or carries out his plan in the works of creation
and providence. At first glance, there may be some surprise
felt that grace or redemption is not also mentioned here, but
on looking into the Catechisras, and especially the Shorter,
it will be found that the covenant of works is described as a
special act of providence, which God exercised toward man
in the estate in which he was created. In some respects it
might have been better to have said that God executes his
decrees in the works of creation, providence, and redemp-
tion, though the truths taught under this threefold arrange-
ment would be substantially the same. In this exposition
the twofold plan of the Standards will be followed, and it is
at once entered on.

I. Creation is First Considered.

The Shorter Catechism states that God executes his de-
crees in the works of creation and providence. The Larger
Catechism adds that this is done according to God's infalli-
ble foreknowledge, and the free and immutable counsel of his
own will. The Confession in a formal way devotes a chapter
to the subject of creation, and one to that of providence.
The former of these is now to be noticed.

The fact of creation has reference to the origin of all finite
existing things. There is a twofold distinction which it is
necessary to keep in mind in this whole exposition. This is

Creation and Providence.

the dh ^ion between wliat may be called primary and
secour ^reation. The former has reference to origin,

strictly ^^jeaking; the latter to formation, or organization.
That whicli relates to origin is real creation, and it consists
in causing something to be where nothing was before ; and
that which pertains to formation relates to the organization
of elements already existing into new forms.

Now the Standards, though they do not formally announce
this distinction, do keep it in view in their various state-
ments concerning the doctrine of creation. Perhaps it may
be best to open up what the Standards say upon this subject
by arranging their teaching under two general heads, the one
dealing with the things created, and the other with the
nature of the divine act in creating, so far as it can be
understood,

1. The Finite Existing Things which were Created.

(a), The world, or cosmos, and all things therein, comes
first. This includes the whole frame of the material uni-
verse, and not simply the earth, which is the abode of man.
This also involves the origin of the primal elements which
true creation brings into being, as well as new results which
secondary creation produces in orderly form. The Confes-
sion says that things visible and invisible were created. The
term visible no doubt relates to the material or substantial
elements of the universe, and the word invisible was likely
intended to denote the invisible forces with which the ele-
ments were endowed, and the orderly forms according to which
they were arranged. Here, too, may properly be included
all forms of life, no matter what view is taken of its nature.
The term invisible might also embrace the souls of men and
also the angels, but it is doubtful whether the framers of the
Confession so intended. The main idea, no doubt, is that the
whole cosmos of matter, force, and form was originated by
the creative act of God. It is likely that angelic beings
existed prior to the material universe.

The Presbyterian Standards.

(h), After God had brought into existence, either by pri-
mary or secondary creation, all other things, he created man
as the crowning product of his hand upon this earth. He made
the race to consist of male and female, and endowed them
with living, reasonable, and immortal souls. This statement
cannot be easily harmonized with the theory that man was,
either as to his soul or body, slowly evolved by some purely
natural process from some lower animal form. There is
evidently a genetic difference between man and brute, accord-
ing to the Standards. His body and his rational and im-
mortal nature are alike due to the creative power of God,
either directly or indirectly exercised. His body was formed
of the dust of the ground, and God breathed into his nostrils
the breath of life, and he thus became a living soul. Then
the woman was made of the rib of the man, as the LargT
Catechism, following the Scripture, states.

Further, man was created in the image or likeness of God.
This image does not consist in mere bodily resemblance, but
in spirituality of nature, and especially in knowledge, right-
eousness, and true holiness. Hence the likeness of man to
God consists chiefly in possessing a mental, moral, and reli-
gious nature. 4.S a result of this, man was created with the
law of God written on his nature, which means that he was
made, not merely in a state of negative innocence with no
bent of disposition toward God, but that he was created with
original righteousness as a positive possession of his nature.
He was also created with ability to fulfil the moral law, and
to render that service to God which was required of him.
Perfect obedience to the law under which he was placed by
virtue of his creation was possible, and man's fall into sin
was by no means necessary. He was also endowed with
free agency, or liberty of will, so that whatever he did was
done freely and without compulsion of any kind, such free-
dom being necessary to moral responsibility. Then, having
this moral freedom, and at the same time being finite and

I ill

Creation and Providence.

not confirmed in virtue, his will, and consequently his ac-
tions and moral disposition, was subject to change, and so
man was liable to fall away from his state of obedience and
rectitude.

The last thing mentioned in the Standards concerning man
at this stage is that he had dominion over the creatures.
This is what the Scriptures say, and it is in accordance with
the well-known facts in the case. The Confession at this
point hints at what is afterwards described as the covenant
of life or works, but as this topic is referred to later on in
the Confession, and is definitely treated of in the Catechisms
at a subsequent stage, its consideration may be properly de-
ferred at present.

(c), In the Larger Catechism special mention is made of
the fact that God also created the angels, and thf t this was
done by him before man was brought into being. Angels
were created as spirits, immortal, holy, excelling in know-
ledge, of mighty power ; and it is added that the purpose of
their being is to execute the commands of God, and to praise
his great and holy name. Like man, the angels possessed
moral agency, which involves freedom, and were therefore
subject to change. It may be properly added that the angels
were not created a race, or species, as man was. Each
angelic being was a separate creation, and each one that fell
must have fallen personally, even as those that were con-
firmed in holiness must have experienced personal confirma-
tion. This will be seen to be a very important fact when
God's covenants with man come to be considered. Bace
connection is a fact in the case of man, but it does not exist
in that of the angels. This race connection is the ground of
the covenant constitution between Adam and the human
race. And the fact of the incarnation of the Son of God
provides the basis for the covenant relation which subsists
between Christ and his people.

2. The nature of the creative activity in general is now to

If i

The Presbyterian Standards.

be described. This topic is, of course, inherently myste-
rious, so that all that need now be done is to mention some
of the things which are stated in the Standards. What is
here referred to is the nature of the genesis of finite de-
pendent existence. It relates not me^'ely to material sub-
stance and physical force, or even to forms of life, but also
to the origin of spiritual substance; and the rational and
moral endowment of responsible personal agents, such as
men and angels. Here several items are to be noted.

(a), The divine creative act produced its result out of
nothing. Thip does not mean that nothing was the some-
thing out of which the finite universe was made. This lan-
guage merely lays stress upon the fact of a real origin, the
genesis of something de novo. It simply means that some-
thing began to be where nothing existed before, even in
elemental form. All speculative notions of matter being
eternal, or of finite substance being part of the essence of
deity, are set aside by the teaching of the Standards upon
this subject.

(J), Next, the Standards teach that the world was made
in the space of six days. Here secondary creation comes
chif fiy into view, and the way in which the result of primary
ere ition in chaotic form was reduced to an orderly cosmic
condition during a period of six days is described. It is not
necessary to discuss at length the meaning of the term days
here used. The term found in the Standards is precisely
that which occurs in Scripture. Hence, if the word used in
Scripture is not inconsistent with the idea of twenty-four hours,
or that of a long period of time, the language ol the Stan-
dards cannot be out of harmony with either idea. There is
little doubt that the framers of the Standards meant a literal
day of twenty-four hours, but the caution of the teaching on
this point in simply reproducing Scripture is worthy of all
praise. The door is open in the Standards for either inter-
pretation, and the utmost care should be taken not to shut

fslS

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tion some

What is

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Creation and Providence.

that door at the bidding of a scientific theory against either

view.

(c), The agency by which creation was effected is said to
have been the word of God's power in the beginning. The
Confession, with great scriptural accuracy, connects creative
power and agency with each of the three personj of the
Trinity. The Father and the Son and the Holy Ghost are
all concerned in the matter of creation. The order of ex( u-
iion here is what is usually found ir. the outward trinitarian
operations. The Father creates through the Son and by the
Holy Ghost. In other words, the three persons concur in
all creative acts.

(d), The nature of the product of creation was all very
good. It was without defect of any kind. This does not
imply that everything had reached its goil of absolute per-
fection, but that everything was rightly fitted for its place
and purpose. Physical disorder did not exist, nor did moral
evil at first pertain to the results of the creative activity of
God, so that it cannot be in any sense tho product of divine
origination. The purpose of creation, it need otly be added,
is the glory of God's eternal power, wisdom and goodness.
This is the high aim which the Standard^^ always set for the
creative acts of God, and in like manner for the activity of
the creature.

Many inferences might be made from the teaching of the
Standards regarding creation. It is clear that the universe
had a beginning, even as to its elements, so that matter
cannot be eternal. Spirit is prior in time to matter, and
hence materialism in every form is excluded. The result of
creation is the origin of something entirely new, and hence
pantheism is rejected, as it also is by the fact of the person-
ality of God. It is evident, too, that mere natural develop-
ment cannot explain the origin and intelligible order of the
universe ; nor can it be maintained that man is the gradual
product of organic evolution from some brute species. The
6

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reality of man's moral nature, and the validity of God's
moral government, are both clearly involved in the teaching
of the Standards.

II. The Doctrine of Divine Providence.

This is a subject of much importance and of great diffi-
culty. Its treatment in the Standards is as complete and
satisfactory a discussion of the subject as is to be found any-
where. The Shorter Catechism defines providence as God's
most holy, wise, and powerful preserving and governing all
his creatures and all their actions. The Larger Catechism
expands '.he last clause by saying that God orders his crea-
tures and all their actions to his own glory; and it also
makes special allusion to God's providence with respect to
the angels. Both Catechisms suggest the two branches
of the doctrine of providence which theologians usually
discuss. These are known as "Preservation" and "Gov-
ernment." The Confession, in its very complete statement
of the doctrine of providence, does not so clearly announce
this twofold division, although it virtually implies it. Ac-
cording to the Confession, God upholds, directs, disposes,
and governs all creatures, actions, and things, by his most
wise and holy providence, according to his infallible fore-
knowledge, and the free and immutable counsel of his own
will. This is a very complete statement. The upholding of
this passage is the preserving of the Catechisms; and the
directing, disposing, and governing of which it speaks come
naturally'under the Catechism notion of government. These
two heads of the doctrine are to be now explained.

1. Preservation is the First Branch of Providence.

God, who created all things, also continues to preserve
the works of his hands. As to this fact, the Standards very
plainly assert it, so that all deistical theories of God's rela-
tion to his works are excluded. Blind chance does not rule
in the universe, but a free and intelligent preservation,
which is not of the nature of continuous creation, is exer-

Creation and Providence.

of God's
3 teaching

;reat diffi-
iplete and
OTind any-
) as God's
erning all
Catechism
his crea-
,nd it also
respect to
branches
IS usually
nd "Gov-
statement
announce
)S it. Ac-
disposes,
his most
ible fore-
of his own
holding of
and the
eaks come
at. These

preserve
lards very
rod's rela-
s not rule
)servation,
n, is exer-

cised over all things by the same God who made them.
God is immanent in all his works, as well as transcendent
in relation to them. In him all things live, move, and
have their being; and his tender mercies are over all his
works.

This preserving and upholding extends to all God's crea-
tures, and to all their actions. Inanimate creation and all
forms of organic life are not only upheld in being by him,
but maintained in the exercise of all the powers which God
may have given to each. All free moral agents, such as men
and angels, are also preserved by God's providence, and are
thereby sustained, directed, and disposed, in accordance with
the free, rational, moral nature which each possesses. And
the same preservation pervades the sphere of grace, and by
means of it believers and the church are securely pre-
served. Nothing is too great to be above divine direc-
tion, and nothing is too small to be beneath God's pieserving
care. He numbers the sp arrows as they fall, and couni the
hairs on the heads of the children of men. God pre-
serveth man and beast. This is a very important branch
of the doctrine to keep in mind at the present day, when
the tendency of certain modern types of science and phil-
osophy is to put God as far as possible in the background of
his works.

2. Ooverwrnent is the Other Bi'anch of Providence.

It is under this branch of the doctrine of divine provi-
dence that the chief difficulties lie. The contents of the
Standards at this point must, therefore, be explained with
some care. A bold mechanical philosophy assails the doc-
trine at this juncture, and some theologians are in danger of
conceding too much to this philosophy. The following par-
ticulars are of value here .

(a), The D^ture of God's government is first stated. The
Standards affirm that it is holy, so that there can be no ele-
ment of evil in it. It is also a wise government, for under it

The Presbyterian Standards.

( '5

there is a wise adaptation of means to ends, of conditions to
results, and of causes to effects. All this adaptation serves
to bring to pass what God has ordained, so that all things
happen under God's hand, and not by chance. Further, it
is a powerful government, so that whatsoever God pleases
comes to pass under his almighty hand.

(J), The ground or basis of this government is next to be
stated. It rests upon God's infallible foreknowledge, and
the free and immutable counsel of his will. God sees the
end from the beginning, and he is able, therefore, to govern
all things with certainty and wisdom. In the fact of the di-
vine foreknowledge certainty is provided for, inasmuch as
future events can only be known as certain by assuming that
they are under the ordaining government of a wise and pow-
erful God. Hence, if God foreknows all things, it is because
he has ordained all things, and is effectively governing all
that comes to pass.

(c). Then the end of the government which God exercises
over his creatures and all their actions is his own glory.
The Confession says that it is for the praise of the glory of
his wisdom, power, justice, goodness, and mercy. This is a
very suggestive statement, and it emphasizes the fact again
that the glory of God is his chief end in tho works of crea-
tion, providence, and redemption. For the manifestation of
his glory he created the universe ; in governing it he con-
tinues to manifest his glory ; and in redeeming those who
are the heirs of everlasting life he specially shows forth his
glory.

(c?), The mode of tbe divine government is also exhibited
in a vaiiety of connections in the Confession. The chief
particulars tre now set down in order.

Though, as has boen seen in connection with the fore-
knowledge and ordination of God, all things that come to
pass happen certainly, or, as the Confession says, immutably
and infallibly, yet the same providence which, in the form

Cbeation and Providence.

itions to
n serves
11 tilings
irther, it
I pleases

xt to be
ige, and
sees the
o govern
if the di-
imuch as
aing that
md pow-
3 because
lining all

exercises
n glory,
glory of

This is a

ict again
of crea-
tation of
he con-

Lose who
forth his

exhibited
?he chief

he fore-
como to
imutably
the form

of divine government, brings these things to pass with abso-
lute certainty, also causes them to happen in harmony with
the nature and powers of the things, creatures, or actions
concerned. Hence, second causes, with their dependent and
constituted efficiency, are called into play. These second
causes operate under God's hand, and according to their
several natures and original endowments. Hence, in the
sphere of physical nature these causes operate according to
the law of necessity, and the divine government is exercised
in harmony therewith. In the case where one event is con-
dititned upon another, as, for example, the rising of the sun
with the revolution of the earth upon its axis, or the saving
of tl 9 ship's crew with Paul in the shipwreck if they re-
main(id on board, the event, though certain, is yet relatively
contingent ; but the government of God in the case extends
to both the condition and the result.

In the case of the actions of free moral agents, their
actions, as events, happen or come to pass in conformity with
the laws of the nature of such agents. Hence, while all
volitions and acts of free agents are, as a matter of fact, cer-
tain, though not necessary, yet God's providential govern-
ment extends over all the acts of free agents. From the
divine side they are certain, because God governs them, and
from the side of the free agent their production is con-
sciously free.

SGCondly, In thus governing, God usually uses means in his
ordinary providential procedure, yet he is not so bound by
such means as to be compelled always to resort to their use.
As an absolute sovereign, he is free to work without, above,
or against means at his pleasure. This allows a proper place
for the :ntroduction and operation of the extraordinary or
supernatural activities of God in any sphere of his provi-
dential government. This statement of the Standards pro-
vides a place for special divine revelation, for the miracle,
for answer to prayer, and for the experiences of divine grace

J- ■„■■ ,pt*

ili

I 4

The Presbyterian Standards.

in the soul. Hence, God is not bound by the order of nature
which he has constituted, but is free to intervene, and in any-
way deemed proper to modify that order by his providential
government. This is the secure philosophical basis of the
supernatural activities of God.

Thirdly, God's providential government in respect to sin
is also to be explained. Here there is a profound mystery
in regard to which the Standards speak with rerPdrkable
caution. The Confession says that the power, wisdom, and
goodness of God are so manifested in providence that they
extend themselves to the first fall of man, and also to all
other sins of men and angels. This is a plain assertion that
even sinful and sinning moral agents are under the provi-
dential government of God. As to the mode of this govern-
ment, the Confession teaches, negatively, that it is not a bare
permission by which God has simply allowed sin to come
into his domain. He does permit sin in the sense that he
neither produces nor hinders it; but he also bounds the
operations of sin by his wise and powerful providence, and
he so orders and governs the sinful acts of moral agents that
they are made to minister to his own holy ends. Thus, posi-
tively, God by his providential government permits and yet
so controls sin, that the sinfulness always pertains to the
creature and proceeds from him, and never from God, who
cannot be the author or approver of sin.

Fourthly, The relation of the government of God to his
church and people deserves brief remark. In a special sense
God takes care of his church, and by his providence disposes
all things for its good and his own glory. In regard to his
people the Confession teaches that God may leave them to
manifold temptations, and to the evil of their own hearts, for
some wise and gracious end. This may be partly to chastise
them for their former sins, or to reveal to them the evil and
deceit of their own hearts, or partly to humble his children,
and so lead them to walk more closely with God, and to

Creation and Providence.

)f nature
id in any
vidential
is of the

)ct to sin
mystery
[Tdrkable
iom, and
;hat they
so to all
tion that
le provi-
3 govern-
ot a bare
to come
6 that he
ands the
mce, and
ents that
lus, posi-
i and yet
IS to the
jod, who

>d to his
ial sense
disposes
rd to his

them to
earts, for

chastise

evil and
children,

, and to

cause them to exercise dependence and watchfulness, that
they may not fall again into sin. In this connection the
solution of many of the perplexing problems of religious
experience may be found. It is the paternal discipline of
the Father scourging every son whom he receiveth.

Fifthly, The effects of God's providential government
upon wicked and ungodly men is alluded to in a comprehen-
sive and important section of the Confession. In respect to
such men God is a righteous judge, and his government in
their case is judicial. As punishment for former sins, God
may blind the mind and harden the heart of the sinful moral
agent. He may also withhold grace, and withdraw gifts, for
all grace and every gift depends upon his good pleasure.
The result of this procedure is to expose them more than
ever to the evil of their own hearts, to the temptations of the
world, and to the power of Satan. The consequence is that
they harden themselves more and more. Even the same
conditions which, with grace and divine favor, would soften
and sanctify the heart, will produce hardening when grace
is withheld and God's judicial displeasure incurred. This
is a solemn fact sot forth in the Scriptures, and often sadly
confirmed by the experience of men.

Sixthly, A single brief paragraph remains to be added in
regard to what thQ Larger Catechism says about God's provi-
dence in reference to the angels. Under his inscrutable
providence, God permitted some of the angels to fall wilfully
and irrecoverably into sin, and so to come under condemna-
tion. Yet even their sin he limits and orders for his own
glory. The rest of the angels he has been pleased to estab-
Ush in holiness, and he also employs them at his pleasure in
carrying forward his purposes of power, mercy and justice.
His angels do his pleasure, and are ministering spirits to the
heirs of salvation.

This concludes what the Standards teach in reference to
the great topics of creation and providence. In the Cate-

NMa

^steti^:

^fBj^

The Presbyterian Standards.

chisms, as already mentioned, the sad fact of the fall of man
into sin and guilt, and in a sense the wholo economy of re-
demption, is construed under the scope of providence. But
the Confession does not so strictly follow this arrangement.
The next chapter proceeds to explain the first covenant con-
stitution made with man.

! I

CHAPTER VII.

THE COVENANT OF WORKS, OR OF LIFE.

Shoktkk Catechism, 12, 13; Larger Catechism, 30, 21; Confession

OF Faith, VI., VII.

IN this chapter profound questions connected with God's
moral government arise. Here, too, the dawn of that
bright day of grace which God was preparing for the dark-
ness of man's sin appears, for even the covenant of works,
legal as it at first sight appears to be, is essentially gracious
in its nature. The Catechisms describe the covenant of
works as a special act of the providence of God ; and, as the
covenant of grace is founded on the ruins of that of works,
the whole scope of sin and redemption may be regarded as
phases of God's providential dealings with the children of
men. Three topics are to be explained in this chapter.
These are the original state of man and his relation to God,
the covenant of works or of life, and the sad failure of that
gracious arrangement. On each of these the Standards
have something to say, and what ^hey say is now to be
explained.

I. Man's Original State and Relation. "' Ood.

The original moral state of man, and his relation to God
at the instant of his creation, and prior to the institution of
the covenant of life with him, first come to view. Man is
now to be considered under the conditions of pure moral
government apart entirely from all reference to any sort of
covenant arrangement. What view of man in this primitive,
pre-covenant state do the Standards present? The Confes-
sion does not clearly distinguish between this and the cove-
nant state, and curiously enough it treats of the fall and of
sin before it sets forth the covenant relations, and when it
does set them forth it presents both covenants side by side.

m^A-ti^^A

Mil

The Presbyterian Standards.

The Shorter Catechism lays stress upon the covenant rela-
tion, but says nothing definite about the pre-covenant state.
The Larger Catechism has a good deal to say about this
prior state of man, as well as of the covenant of works and
its failure in the fall of Adam. The following particulars
are to be considered here.

1. The circumstances of man's primitive condition are of
some interest. Touching this the Larger Catechism follows
the narrative in Genesis very closely. Man at first was
placed in what is called Paradise, which consisted in what is
known as the garden of Eden. His pleasant task there wlis
to till and dress the garden, and so to keep it in order. How
delightful this task must have been, and how beautiful the
garden as it was thus kept in that happy sinless era prior to
the cursing of the ground for man's sake !

Man was also given full liberty to eat of all the fruits of
the earth, for at first there seems to have been no prohibi-
tion such as the subsequent covenant presented. It is also
probable that in this early age man used vegetable diet only,
and that animal food was not taken at all till a later period.
And over the lower animal creation God gave man dominion ;
and thus, as king of all created things on earth, man is re-
presented as naming the animals, and the animals in turn are
seen to be subject to him. Man and beast dwelt together in
unity and peace in that joyous and happy Edenic state.

Then marriage was also instituted, so that Adam and Eve
were husband and wife in their primitive condition. They
were to be helpmeets to each other, and all that true joy and
support which the marriage relation would afford in a sinless
state was no doubt theirs. In this way the ideal home and
family were constituted among men. In addition, the Sab-
bath, as a day of rest and as a season for worship, was ap-
pointed. By this means the great creation process was kept
in memory, and special opportunity given to man for com-
munion with God. For this communion no mediator would

The Covenant of Works or of Life.

lant rela-
ant state.
3out this
arks and
irticulars

>n are of
n follows
first was
1 what is
here was
r. How
tiful the
prior to

fruits of
prohibi-
[t is also
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and Eve
. They
joy and
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was ap-
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be needed in this holy, unfallen state, for therein man would
have direct access to his Maker.

2. Man's nature in this primitive state is now to be further
explained. Already, in the preceding chapter, some things
have been said touching this point, so that further remark
may be quite brief. Man in this state was possessed of a
completely endowed mental, moral, and religious nature.
God's law was, so to speak, written in his heart, so that he
had thereby an immediate knowledge of that law in relation
to the divine moral government under which he, by the very
fact of his creation, was placed. Hence, man had not to
await instruction and experience in order to constitute him
an intelligent, moral, and religious being. And in this con-
nection it is worth while remarking that man in this primitive
stage of his career was not a primeval savage. The bibli-
cal account, which is reproduced in the Standards, entirely
forbids the acceptance of some of those modern theories of
primitive savagism, which are quite popular in certain cul-
tured circles at the present day. While not in possession of
all that knowledge of the arts and sciences which is involved
in modern civilization, yet man was evidently in the enjoy-
ment of a high degree of mental power, of a well-defined
measure of moral culture, and of a decided religious attain-
ment. This position must be firmly held.

3. Man's moral endowment and ability are also to be ex-
plained. This, too, was touched upon in the last chapter, so
that only a remark or two need now be added. Made in the
image of God, man had kinship with his Maker, and was
qualified to know and serve him. By this fact man was
lifted high above the brute, and was made a little lower than
the angels. Man also possessed what is known as original
righteousness. This righteousness was con-created, and was
part of his original constitution, just as much as his mental
and moral endowment. The Romish view, that original
righteousness was a gracious gift bestowed upon man some-

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The Presbyterian Standards.

til

time after his creation, and so not an inherent quality of his
Tiature, is rcjcctGcl by the teuchlug of the Standards. With
a nature thus endowed and equipped in the knowledge of the
will of his Maker, man had entire ability to do all that God
required of him in the way of moral obedience and religious
service. It was in his power, therefore, to keep perfectly the
law of Gcd, in the proper exercise of his moral nature and
ability. Thus was man qualified to stand perpetually in the
favor of God, though as free and finite he was mutable and
subject to fail in his obedience, and fall away from the divine
favor.

4. The condition of securing the divine favor, and of ob-
taining eternal life in this pre-covenant state must also be
understood. This is a point of some importance, f^ppecially
in enabling one to understand the nature and benefitc of the
covenant constitution. In the pre-covenant state man was,
as has been shown, under pure moral government. God
was moral ruler and man was moral subject. Personal, per-
fect, and perpetual obedience was required on the part of
man. Had many men appeared on the earth under this
relationship, each one for himself would have had to stand,
and on purely moral grounds win life and divine favor by
personal obedience or good works. A single disobedience
would bring the man into condemnation, and from this he
would have no possible way of escape. Each man, too,
would stand or fall for himself, and the standing or the fall-
ing of any particular man would not affect the legal status of
Itis posterity in the least, or bring them any imputed benefit
or disability. It is easy to see that under this relationship
mutable man would surely find his standing before God far
from secure. Some might stand and others might fall, and
there would be no adequ te ground upon which any one
could be confirmed in holiness and the favor of God. Above
all, there would be no possible remedy for the sin of those
who were disobedient. At this point the gracious nature of
the covenant of works is evident.

li'

The Covenant of Works or of Life.

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II. 77ie Covenant of Works, or of Life.

The Catechisms speak very plainly of this first or legal
covenant, but the Confession alludes with brevity to this
covenant, as a sort of introduction to what it has to say at
length about the covenant of grace, or the second covenant.
All that the Standards have to say upon this important topic
will now be gathered together in the statements of this sec-
tion. Tht; covenant relation is called by difierent names in
the Standards. The Catechisms describe it as a covenant of
life. The Confession terms it a covenant of works, and also
describes it as a command not to eat of the tree of the
knowledge of good and evil. It is sometimes known as the
legal covenant, to distinguish it from the evangelical cove-
nant of the New Testament. All these terms of description
denote difi'erent aspects of the new relation into which God
entered with man. This new relation is known as the cove-
nant relation, and the first form of it is that known as the
covenant of works. This consists essentially in the fact that
God made certain promises upon certain conditions, and
attached certain sanctions to the promises. This is the
essence of the covenant idea.

1. The covenant relation, even in its first form, was gracious
in its nature. While its condition was legal and required
obedience, still the constitution itself and the result which it
aimed to secure were gracious. The Confession emphasizes
this by pointing to the fact that there is a vast distance
between God the Creator and man the creature. This dis-
tance is so great, and the demands of God's moral govern-
ment are so exact, that although as reasonable creatures men
did render perfect and constant personal obedience, they
could never have any fruition of God. This simply means
that men under pure moral government could never acquire
any merit beyond that involved in meeting the strict demands
of the perfect moral law of God ; and men all the while under
pure moral government would be servants, rendering a legal

•w*

The Presbyterian Standards.

obedience, and not sons established in the favor of God, and
©njoying the blessedness v/hich was to be secured through
the covenant relation. To secure for man such benefits, a
voluntary condescension on God's part was necessary, which
would transpose the status of pure moral servitude into that
of covenant merit and reward. This condescension, which
was voluntary and gracious, God has been pleased to express
by way of a covenant, and it is the first of these, that with
Adam, which is now to be explained.

2. The Nature of the Covenant of Works.

Literally, a covenant is a compact, a bargain, an arrange-
ment, a constitution or a treaty. As already stated, its
essential features are certain promises made upon certain
conditions. If it is found that promises were made by God
to Adam upon certain conditions, and that these conditions
were not fulfilled by him, so that certain penalties were in-
curred, then the essential elements of a covenant exist.
Here several particulars require to be mentioned.

(a). In the covenant arrangement there are certain parties
who enter into an agreement, wherein certain promises are
made and accepted upon certain conditions. To use a legal
phrase, these are the parties of the first and second parts.
In the covenant of works the parties are God and Adam.
But Adam in some way stood for, and represented, the race.
The Catechisms simply assume this when they say that God
entered into a covenant of life with man, for Adam was as
yet the only man. The Confession speaks even more plainly,
for it says that God in the covenant promised life to Adam
and his posterity, upon condition of perfect and personal
obedience. The Larger Catechism, in the twentieth ques-
tion, asserts that the covenant was made with Adam as a
public person, in which capacity Adam must have acted not
only for himself but for the whole human race as his pos-
terity.

This federal or representative status of Adam in the cove-

^^^

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The Covenant of Works or of Life.

God, and
through
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B cove-

nant is one which is very important, not only in regard to
the way in which the whole race has become sinful and
guilty by reason of its relation to Adam and his sin, but also
in regard to Christ and in the covenant of grace, and the
way in which those who believe in him obtain the benefit of
his sufferings and death. In other words, the federal rela-
tions of Adam and Christ are the ground of the imputation
of guilt and righteousness respectively. At this point, there-
fore, it may be well to give emphasis to this relationship.
In the Standards two facts seem to be set side by side, in
regard to the relation between Adam and the race in him,
according to the covenant arrangement. The one is the
natural rootship, and the other is the federal headship. Ac-
cording to the former of these ideas, Adam is the source or
fountain from which the whole race has come by natural
generation, or hereditary descent. According to the latter,
the whole race was legally represented before God in and by
Adam. The fact that he was the natural root of the race
fitted him to be the federal head, so that there could be
nothing arbitrary or unjust in the covenant relation. If proof
of the fact that such a covenant relationship really existed in
the case of Adam were asked, it can be found in the cove-
nants with Noah, Abraham, Jacob and others, as set forth in
the Scripture record. Further proof may be derived from
the fact that the divine method of procedure in the case
of families and nations is to deal with them through repre-
sentative persons. But the crowning proof of Adam's cove-
nant status is the scriptural analogy between him and Jesus
Christ, in regard to whose covenant relation there can be no
doubt in the great matter of redemption. In some sense,
therefore, the race was in Adam. As to the nature of this
in-being in Adam, the doctrine of the Standards is that the
race was in Adam both naturally and federally, under that
modification of the divine moral government which is ex-
hibited by the covenant of works. The race naturally springs

t 1

The Presbyterian Standards.

from Adam, and it is in some v/ay iuvoived in the legal dis-
abilities which Adam incurred.

(h), The Conditio?!, of the Covenant.

Broadly stated, the condition of the covenant was perfect,
personal, and perpetual obedience to what God required.
The Shorter Catechism says that perfect obedience, the Con-
fession that perfect and personal obedience, and the Larger
Catechism that perfect, personal, and perpetual obedience is
the condition of the covenant. Of the two trees specially
mentioned, the tree of life seems to have been the pledge of
the covenant, while the tree of the knowledge of good and
evil was the test of the obedience required. This tree was
prohibited, and of its fruit man was forbidden to eat upon
pain of death. The simplicity and suitableness of this test
are evident. It served to test loyalty to, and confidence in,
God, in an exceedingly effective way. It was a positive com-
mand to abstain from what in itself, apart from the prohibi-
tion of God, was entirely lawful. It was thus not a difficult
moral achievement, from which man might justly have shrunk,
but it was a simple act of abstinence, based upon the fact that
God gave the command as a test of loyalty. This view of
the case removes many of the objections brought against
the divine procedure in connection with the covenant of
works, to the effect that it was an artificial one. It was a
simple, suitable, gracious test.

(c), The Sanctions of the Covenant.

This is the third important factor in the covenant. The
promise attached to the covenant really constituted the sanc-
tion. This sanction is twofold in its nature. It is at once a
promise and a threatening. It involves both a reward and
a penalty. The penalty follows disobedience, and the reward
comes as the result of ^obedience. The Standards, following
the Scripture narrative closely, describe the sanctions of the
covenant chiefly on their negative side. Both the Catechisms
set forth the sanction as pain of death, following closely the

The Covenant of Works or of Life.

the legal dis-

' was perfect,
od required,
ice, the Con-
l the Larger
obedience is
)es specially
le pledge of
3f good and
his tree was
to eat upon
of this test
nfidence in,
)sitive corn-
he prohibi-
t a difficult
ive shrunk,
hie fact that
his view of
:ht against
)venant of
It was a

ant. The
the sanc-
at once a
»ward and
tie reward
following
>ns of the
itechisms
osely the

words of Scripture, "thou shalt not die." The Confession
presents the positive side when it says that life was promised
to Adam and his posterity on condition of obedience. If
the sanction, " eat and thou shalt die," be true, equally true
is the converse, "eat not and thou shalt live." It is to be
kept in mind that the death here spoken of is death in its
deepest sense, as the penal sanction of the covenant. This
includes, as will soon be further seen, physical, spiritual, and
eternal death.

3. The Besult of the Keeping of the Covenant on MarHs Part.

Not much need be said upon this point, as the Standards
say but little directly concerning a happy result which was
never attained, for the destiny of the race soon passed inio
the dark shadow of the failure of the covenant on man's part.
If the condition of the covenant had been fulfilled by Adam,
life at the end of the covenant probation period would have
been secured for Adam himself, and for the whole race in
him. This is usually taken to include two things: Firsts
There would have been permanent establishment in the favor
of God, and possibly elevation to the status of sonship ; and.
Secondly, Confirmation in personal holiness would also foUow.
If the probation under the covenant had been successful,
these two results would no doubt have been the inheritance
of the race. The gracious nature of the covenant plan again
very clearly appears in this connection, for the whole race
was given a probation under the most favorable circum-
tances, there was limitation in the number of persons whose
obedience was required, Adam was as capable as any man
could possibly be to render the obedience, and there was
limitation, in all probability, in regard to the time during
which covenant obedience was required. Each of these facts
shows divine grace towards man in the covenant relation.

III. The Fall^ or the Failure of the Covenant of Works.

This is the third and last topic for this chapter, and it
raises some exceedingly deep and difficult problems con-
7

.1 ■ ;

, i

The Presbyterian Standards.

nected with the coming in of sin to the sphere of human
history. Why a holy and almighty God should permit the
fall of man is one great problem, which only carries the in-
quiry further back, and raises the question of the origin of
moral evil in the apostasy of Satan and his hosts. To this
no answer can be given, so that, with bowed head, the dark
mystery can only be confessed. In like manner, the sin and
moral apostasy of a holy moral agent with a disposition in-
clined to God and righteousness is a mystery scarcely less
serious. The Standards, with their usual wisdom, do not specu-
late upon these deep problems ; they simply state the dark,
sad facts as they appear in Scripture and are illustrated in
human history. Several particulars are to be set down.

1. Tlie Possibility of the Fall of Man from his Holy State.

That the fall occurred is evidence of its possibility. But
to explain its possibility is not so easy a matter. Man, a»
has already been seen, was endowed with moral freedom, and
as a free, responsible agent he was placed under the covenant
relation. Both Catechisms say that our first parents were
left to the freedom of their own will ; and the Confession, in
the ninth chapter, asserts that man in his unfallen state had
power to will and to do what was good, yet he was mutable,
so that he might fall from his holy state. The teaching here
seems to be, that in some mysterious way the possibility of
the fall lay in the fact that man was endowed with finite,
mutable, moral freedom. In the particular nature of the
test of loyalty, under the covenant already referred to in this
chapter, there is another side-light cast upon this dark sub-
ject. The prohibition not to eat of the fruit of a certain tree
was a positive command, not in its own nature moral. Hence,
innocent desire for that which was in itself morally indiffer-
ent might pass over into the transgression of a positive di-
vine command relating to that which was morally indifferent.
This may be the line along which the solution of the problem
of the possibility of the fall of man lies, but it is not presented

i k

The Covenant of Works or of Life.

> of human

permit the

ries the in-

le origin of

;s. To this

d, the dark

the sin and

position in-

carcely less

) not specu-

e the dark^

ustrated in

t down.

Holy State.

•ility. But

'. Man, as

aedom, and

le covenant

rents were

ifessiou, in

state had

mutable,

hing here

isibility of

dth finite,

ire of the

to in this

dark sub-

rtain tree

Hence,

Y indiffer-

sitive di-

different.

problem

^resented

as a full explanation of the problem. The facts are simply
accepted.

2. The Source of the Fall.

Touching this inquiry the Shorter Catechism is silent, but
the Larger and the Confession have something to say upon
it. On the one hand, our first parents were tempted by Sa-
tan ; and on the other, this temptation and their fall under
it were permitted by God. Our first parents were seduced
by the subtiity and temptation of Satan, and so sinned by
eating the forbidden fruit, says the Confession; -v^hile the
Larger Catechism says that it was through the temptation of
Satan that they transgressed the commandment of God, and
so fell from their estate of innocence. This sin God was
pleased to permit, according to his wise and holy counsel,
having purposed to order it for his own glory. This permis-
sion is not a bare permission, but a bounding and control-
ling to holy ends of the sin of man. Man fell, tempted by
Satan, permitted by God, and freely acting.

3. The Process of the Fall.

This, of course, is not described fully in the Standards,
yet it is so implied therein that a few sentences setting forth
the account in Genesis may be of some value here. The
tempter came upon the scene; he approached the woman
first ; ho appealed to her physical appetite, to her desire for
knowledge, and to her natural pride. She was persuaded to
eat, and she gave also to her husband, who was now with *
her, and he did eat. And when they did thus both eat, the
transgression of the covenant law was complete. The test
of loyalty was broken, and man went into apostasy and re-
bellion. A breach between God and man was made. Moral
and spiritual separation between them took place. As a
proof of their sense of guilt, Adam and Eve hid themselves
from the presence of God ; and, as an evidence of tliefr sense
of inward defilement, they sought to cover their nakedness.
In this way, by eating of the fruit of the forbidden tree, our

III! W

100

The Presbyterian Standards.

first parents failed to fulfil the covenant condition of life,
and so they forfeited the life that was promised by the cove-
nant.

4. T7ie Remdts of the Fall of Man.

This is a large subject, which can only be briefly treated
here. The Standards are closely followed, and a few items
are noted.

First, By reason of the fall of man sin came in. It en-
tered the sphere of man's activity, and became a part of the
stream of human history. Want of conformity to, and trans-
gression of, the law of God were introduced. Man became
sinful and sinning. And, further, our first parents were re-
duced from their representative status. They became pri-
vate persons, and began a career of actual transgression,
which would have ended in eternal death had the promise
of a deliverer not been made to them. Thus sin entered,
and thus the promise appeared.

Secondly, Guilt was incurred. The race of man fell into
an estate of condemnation. This condemnation was judicial,
and by means of it they lost their original righteousness,
and were deprived of their communion with God. The in-
fluence of the Spirit of God would be judicially withdrawn,
and all spiritual fellowship with God would be broken. This
judicial infliction, and the spiritual death in sin which would
follow, are the penal consequences of the sin of our first par-
ents and of the failure of the covenant thereby. It is also
sad proof of the fact that all men became guilty before God,
and that the penalty of that guilt was death, which involves
the separation of the soul from God, and the defilement of
all the faculties of both soul and body. The image of God
was effaced, original righteousness was lost, and the corrup-
tion of the whole nature of man followed.

Thirdly, Life and divine favor were no longer possible by
means of this covenant. The Confession says that man by
his fall made himself incapable of life by that covenant of

The Covenant of Life or of Workh.

101

ion of life,
y the cove-

Bfly treated
. few items

in. It en-
part of the
and trans-
an became
IS were re-
ecame pri-
QSgression,
be promise
in entered,

n fell into
IS judicial,
iteousness.
The in-
nthdrawn,
ken. This
lich would
r first par-
It is also
)fore God,
a involves
ilement of
ge of God
e corrup-

works which he failed to keep. Man lost all by failing to
keep the covenant condition, and, in the very nature of the
case, man could not repair the damage which his sin had
wrought, either for himself or for the race in him. If saved
at all, another covenant must be devised, which shall meet
the conditions of the guilt and depravity into which man, by
his sin and fall, had brought himself.

ossible by
t man by
•venant of

CHAPTER VIII.

Itii ii

^n !,

Il p

Mil!

I -i

OJilGhVAL SIN.

SnouTEK Catkoiiism, 10 10: \j\\i(iR\i (.'atkciiihm, 23-29; Confession of

Faith, VI.

THIS is a dark subject, and, withal, one which is treated
at some length in the Standards. The Catechisms
especially give large space to it, for at this point they set
forth the entire doctrine of sin which thej teach. The Con-
fession, as already indicated, treats of the fall and its effects
upon man before the covenant of works is described. In a
single brief chapter the teachings of the Standards in re-
ference to the dark, sad fact of sin will be gathered up in an
orderly way. It will be noted that this exposition connects
itself closely with the conclusion of the last chapter.

I. 27iree General Introductory Remarks.

It may be of some advantage in giasping the doctrine of
the Standards in regard to sin to have some general ex-
planatory remarks made concerning three important points.
This is now done at the outset.

1. The Standards evidently assume that the race of man-
kind is bound up with our first parents in some close and
intimate way. This connection, however it be understood or
explained, is assumed by the Standards to be a great and
basal fact in their doctrine of sin. The race was in some
sense in Adam, sinned in him, and fell with him in his sin.
He was the root from whence the race sprang, and under the
covenant he was also the legal head of the race. The cove-
nant was made with Adam for himself and his posterity, so
that he was a public or representative person in this relation.
Then, when Adam sinned, the race which was bound up in
him sinned in and fell with him, and so it lost all that was

102

Original Sin.

103

FE88ION OP

is treated
atechisms
i they set
The Con-
its eflfects
ed. In a
'ds in ro-
up in an
connects

>ctrine of
leral ex-
it points.

of man-
lose and
:stood or
reat and

in some
L his sin.
nder the
he cove-
erity, so
relation,
id up in
khat was

in prospect by the covenant. This is the basis of the im-
putation of the guilt of Adam's sin to his posterity. This
race connection is the first important point to keep in mind.

2. The precise nature of sin as held by the Standards
needs to be understood. The definition of the Shorter Cate-
chism, with an addition from the Larger, gives a full view of
their doctrine of sin. Sin is any want of conformity unto,
or transgression of, the law of God, given as a rule to the
reasonable creature. This is very comprehensive. On the
positive side it calls all transgression of God's law sin, and
on the negative side it points out what men are ready to
forget, that defect, omission, or lack of conformity to what
God's law requires is sin also, and brings men into condem-
nation just as surely. For a man to fail to love God and his
neighbor is sin, just as truly as murder or blasphemy, though
there may be differences in the degree of guilt incurred
thereby. It must also be carefully kept in mind that the
notion of sin implied in the Standards includes all those
states of mind and dispositions of heart which are not in
harmony with the will of God. These are also of the nature
of sin, and incur guilt. This is the second important point
to be observed.

3. The distinction between guilt and depravity must also
be clearly conceived. This is of the utmost importance in
interpreting the Standards. Guilt is legal liability to pun-
ishment due on account of sin. Depravity is moral and
spiritual defilement of the nature. Guilt springs from the
relation of the agent to the law and its penalty. Depravity
arises out of the relation of the defilement of sin to the nature
of the agent. These two things always go together, though
they are quite distinct aspects of the same thing. Guilt may
be said to rest on the agent, and depravity to abide in him.
The doctrine of sin involves both.

The importance of this distinction lies in the fact that guilt
is imputable, but depravity is not; and that depravity de-

1 < t

ll?ii

:! I

■i t

104

The Presbyterian Standards.

scpnds by heredity, while guilt does not. In a word, guilt, as
liability to punishment, may be imputed or reckoned rrom
one to another, while depravity, or spiritual defilement, ia
inherited or communicated from one generation to another.
Depravity, or the corruption of the nature, is often, or, as the
Catechism says commonly, called original sin. It is heredi-
tary sin, native corruption, inbred or birth sin. Now, in the
case of Adam's sin in his covenant relatic_ , the guilt of his
sin, and thereby its penalty or liability to puniehment, was
imputed or reckoned to his posterity, but the corruption of
his whole nature, which as spiritual death is part of the
penalty, is conveye ' from generation to generation by heredi-
tary descent. This is the third point of an introductory
nature, and perhaps it is the most important of the three.
The way is now prepared for the discussion of the doctrin3
of original sin contained in the Standards.

II. The Doctrine of Original Sin Exhibited in the Standards.

The three remarks just made pave the way for the intelli-
gent presentation of this doctrine. It must always be kept
in mind that original sin in its wide sense includes both guilt
and depravity. In this sense it includes the whole state of
sin in which men, descended from Adam, are born. In its nar-
rower sense it -denotes hereditary depravity as distinguished
from imputed guilt. The usage of the Standards is not quite
uniform in regard to this matter, though it is necessary to
take the wider sense of the term original sin in order to em-
brace all that the Standards teach upon the subject. In a
word, original sin in the Standards really includes every evil
and disability, legal and spiritual, which has come upon the
race through its natural and covenant relation with Adam,
who sinned and fell, and carried the race with him into
apostasy. But some analysis must now be made of this state.

1. All men are in an estate of sin. This is tho teaching of
the Scripture and the - erdict of experience. This is a some-
what general statement of the state into which the fall brought

OitiGiNAL Sin.

105

, gnilt, as
led from
)meiit, is

another.
)r, as the
i heredi-
V, in the
It of his
ent, was
ption of
i of the

heredi-
'ductory
e three.
loctrin3

ndards,
intelli-
be kept
th guilt
jtate of
its nar-
[uished
)t quite
sary to
to em-
In a
ry evil
on the
Adam,
D. into
I state,
ling of
some-
'ought

all mankind. The Confession calls it a death in sin. There
are several factors which the Catechisms and the Confession
both emphasize as entering into that sinful condition into
which men are bom.

tirst, There is the guilt of Adam's sin. This came upon
the race by imputation, and on account of Adam's failure to
keep the covenant of works. Men became liable to punish-
ment and are born under penalty. In some way the whole
race has become involved in the penal disability which came
upon Adam. The Catechisms mention this element of guilt
first of all, which favors the theory of immediate imputation.

Secondly, Comes the loss of original righteousness. As
has been seen, man was created with this as part, of his
original religious endowment, and in this, in part, consisted
the image of God. With the loss of original righteousness
the image of God was effaced, and the divine spiritual like-
ness in man disappeared. Thus man lost that which allied
him to God, and the basis of communion between man and
God was destroyed. Then came the sad estrangement be-
tween them which history reveals. In this way man's chief
divine ornament was broken and cast to the ground when
man lost his original concreated righteousness.

Thirdly, The corruption or spiritual defilement of the
whole nature followed. This corruption of the nature is
original sin in the narrow sense, and it is what is sometimes
called spiritual death. Man is thereby dead in sin, and in-
seisible to anything spiritually good. In this state man's
spiritual nature is wholly defiled. This means that all the
powers and parts of both soul and body are thus defiled.
The mind is darkened, the affections are polluted, the con-
science is perverted, and the will has become helpless to
choose that which is holy. The body, too, has felt the cor-
rupting effects of sin, and, above all, the balance between
the soul and body, between the lower and the higher powers
of man's nature, has been destroyed. The practical result of

la-

lil

U ■ !!

106

The Presbyterian Standards.

all this is that man, as the Confession and Larger Catechism
both teach, is utterly indisposed to the good, and so all hia
desires are averse to it. Further, man is helpless to do
anything good, and hence moral and spiritual inability has
smitten him. Still further, man is also made opposite to all
good, and is thereby at open enmity with God and not sub-
ject to his law. And, to crown all, the Standards teach that
man is wholly inclined to all evil, which simply means that
the whole bent of his disposition and activity is away from
God, and towards evil. The love of God is not in him, and
the love of evil is in his heart. This inclination is also said
to be a continual one. It is thus a fixed bent and habit,
which needs a radical revolution to set right. This dark
picture drawn by the Standards is true to Scripture, and the
experience of man uniformly confirms it.

Fourthly, Out of this sinful, corrupt nature all actual trans-
gressions flow. Both Catechisms and Confession agree in
saying that all actual transgressions proceed from this per-
verted and polluted nature. Of course, if the source of
voluntary action be the nature and di .position, and if that
nature be depraved and opposed to all good, then it neces-
sarily follows that actual sinning will be the result. The tree
is known by its fruits. The tree of fallen humanity is cor-
rupt and inclined to evil, hence its fruitage of voluntary
acts is sure to be sinful. Actual transgression is the self-
expression of a sinful nature. In like manner, the fact that
all men, if left to themselves, go astray, and without excep-
tion become guilty of actual sin, is positive proof that the
nature is corrupted, and the disposition perverted. Sinful
self-expression proves a sinful nature.

2. Men, as sinful in and through Adam, are in an estate of
misery. This fact is emphasized in the Catechisms. This
miserable condition is the inevitable result of the sin of
Adam, and part of the imputed penalty of that sin. Here,
also, there are several particulars to be noted.

Original Sin.

107

itechism
) all his
3 to do
ility has
te to all
lot sub-
icli that
ms that
ay from
im, and
Iso said
i habit,
is dark
and the

1 trans-
gree in
lis per-
irce of
if that
neces-
le tree
is cor-
untary
e self-
ct that
excep-
at the
Sinful

;ate of
This
isin of
Here,

First, The displeasure, or wrath and curse of God, rests
upon mo.n. This evil comes in connection with the loss of
communion with God, which gave such peace and joy to the
soul of man in his nnf alien state. When this communion
was broken, the smile of God was turned into a frown. A
sense of the displeasure of that God, whose favor is so neces-
sary to the comfort of the soul, filled the heart of man with
fear and alarm. This brought sore misery to man. To be
without God is to be without hope in the world. This
brought a desolation to the soul of man which is sad beyond
all description.

Secondly, Man became liable to all miseries in this life.
Here very many things might be said, but the statement
must be briefly made. Pain and sickness, disappointment
and misfortune, grief and sorrow are all to be thought of in
this connection. The burden which sin lays upon the body,
and the wounds which it makes in the soul, are all to be
traced to the same source. Then the curse which was passed
upon the ground for man's sake comes in to make his lot all
the more miserable, as he toils for his daily bread in the
sweat of his face. The believer, of course, feels the burden
of this in a measure, though he has a well-spring of consola-
tion to support him at all times. But the man still in sin
must endure all the misery without any support or comfort
in it. All the miseries of thic life make up a painful category
of ills which pertain to the lot of man in his sinful estate.

Thirdly, The bondage of Satan is next to be noted. This
important factor is mentioned in the Larger Catechism only,
but the Scriptures often teach that man by reason of the fall
has lost his true liberty and become the bond-slave of Satan.
By nature men are the children of darkness and of wrath.
In this state they are led captive by Satan at his will. By
the fall, therefore, men have in some sense passed under the
dominion of Satan, and his cruel bondage ret^s upon them as
a painful part of their sinful estate. It would, of course, be

108

The Presbyterian Standards.

I!!i i!

i r

till

going too far to say, as some ancient divines did, that man
had so passed under the power of Satan that the atonement
was a ransom-price paid to Satan for the redemption of the
elect. Still, in some sense men by the fall have become the
servants of sin, and the bond-servants of Satan. This galling
yoke greatly increases the misery of the race.

Fourthly^ Death itself and the pains of hell are mentioned
last. Both of these facts cause much fear and trembling v\
the heart of man. Death is dreaded because it ushers man
into his eternal state, and launches him on his everlasting
destiny. The torments of hell, to be further described under
the next head, even in anticipation render man's condition
most miserable. Then the actual realization of this must be
ten times worse. Had man not sinned, death, as we now
understand it, would not Ukely have been experienced ; and
hell, so far as man is concerned, would have had no meaning
at all. Still, it would not necessarily follow from this that all
the members of the human race would always have remained
alive upon the earth. This might have been the case, but it
is more likely that the transition known as death would not
be the dark and dreadful thing it now is, but would have
been a happy translation to the heavenly estate, for which
the earthly career, long or short, was a suitable preparation.
There would have been no fear in looking forward to this
transition, and no misery would attend its actual experi-
ence.

3. Men in this state of sin and misery are in a condition
of guilt. Many passages of these Standards, as they repro-
duce the teaching of the Scriptures, must be understood as
asserting that all men by nature are exposed to the wrath of
God and the penalty of sin. By guilt, as already explained,
is meant liability to punishment or exposure to suffering on
account of sin. This guilt rests upon all men when they are
born; and when actual transgression is committed and re-
mains un forgiven the guilt becomes all the greater. Every

^|>

\ •'■

Origi ^L Sin.

109

sin, says the Confession, both original and actual, being a
transgression of the righteous law of God, does in the nature
of the case bring guilt upon the sinner. He is thereby
bound over to the wrath of God, and the curse of the law,
and so made liable to death, temporal, spiritual, and eternal.
The Larger Catechism says that, by reason of their sinful
estate, men are made justly liable to all punishments in this
world and in that wliich is to come. Such passages of the
Standards clearly show that they teach that man by nature
is in a guilty state before God, and so exposed to the penalty
of sin. They also show that the penalty which rests upon
them is death. This term must be here taken in its deep
penal significance, wherein the notion of separation is funda-
mental. Temporal death is separation of soul and body,
spiritual death is separation between God and the soul, and
eternal death is perpetual separation of man from God. This
awful threefold penalty sums up everything under it.

Undei this general head the Larger Catechism states some
additional particulars which must now be set down in order.

Mrsi, There are certain punishments which come upon
men in this life because of their guilty state. These are said
to be of two classes, and very dreadful in tlieir nature.

In the first place, there are those which are inward in
their nature. Here there are several factors. Blindness of
mind is one of these. This is really judicial blindness of the
understanding in spiritual things. A reprobate sense, which
may be taken to mean an utter insensibility to God and
spiritual things, is also mentioned. Then strong delusions,
or fixed self-deceptions of some sort, hardness of heart,
which is in part judicial and in part the result of habit,
horror of conscience as a sense of danger in the soul, and
vile aifections which cling to some object degraded and de-
grading, make up the remaining factors noted in this Cate-
chism.

In the second place, there are punishments which are out-

;

i t

11 1

llll ^1

i 1

M
i

is
il

110

The Presbyterian Standards.

•ward in their nature. They are such as these : God's curse
resting upon the creatures on account of the sia of man, the
ground bringing forth briars and nettles before him, and all
other evils which come upon men in their bodies, names,
estates, relations, and employments, culminating in death
itself. This dreadful list of penal inflictions, inward and
outward, is the heritage of the race on account of the guilty
state into which it has been brought by means of sin.

Secondly, There are also certain punishments in the life
to come, mentioned in the Large Catechism. Everlasting
separation from the comfortable presence of God is properly
mentioned first. In the world to come, the lost shall not be
beyond the dominion of God, but they shall be forever shut
out from the comfortable presence of God, and excluded
from communion with him. In some respects this will be
one of the most awful things in future punishment. Then
there shall be endured most grievous torments in soul and
body without intermission forever. This is a dreadful state-
ment, but not more so than the assertions of the Scripture
texts quoted in its support. Both body and soul will be the
seat of the torment, and it shall be constant and unremitting.
It is said to be in hell-fire. The Standards here simply use
Scripture language, and they no more mean literal physical
fire than do the Scripture passages denote this. Denying
the presence of literal fire does not lessen the intensity of
the torment, but perhaps deepens it. In any case, the tor-
ment will be spiritual in its nature, and suited to an endless
and immortal existence. The question of the endlessness
of the punishment will come up later on in the exposi-
tion, so that nothing further need be added now.

4. Another important question remains. It relates to the
precise nature of the relation between Adam and his pos-
terity in the matter of sin and guilt. The special point
which now emerges refers to the way in which guilt and de-
pravity come upon the race, in, through or from Adam. The

Original Sin.

Ill

^i*.'

Shorter Catechism simply says that the race sinned in him^
and fell with him in his first transgression. The Larger
Catechism says that original sin, by which it evidently means
only the corruption of the nature, is conveyed from the first
parents unto their posterity by natural generation, so that all
proceeding from them in that way are conceived and born in
sin. The Confession states the matter thus : Our first parents,
being the root of all mankind, the guilt of their sin was im-
puted, and the same death in sin and corrupted nature was
conveyed to all their posterity, descending from them by
ordinary generation. It would thus appear that the Shorter
Catechism simply states the fact that the race sinned and
fell in Adam, the Larger Catechism deals only with the trans-
mission of depravity by hereditary descent, while the Con-
fession treats of the whole subject of guilt and depravity.
According to the statement of the Confession, the guilt of
the sin of Adam was imputed, and the corruption of his
nature was conveyed by ordinary generation. It would thus
appear that the Confession clearly teaches the doctrine of
imputation; and, from the order in which the factors of
guilt and depravity are mentioned, there is much in favor of
the view of immediate imputation. The legal guilt of Adam's
sin was imputed or reckoned to Adam and his posterity.
This imputed guilt as liability to punishment brought pen-
alty. That penalty in part was to be born with a corrupt or
depraved nature, and this is simply spiritual death viewed
as the penal result of Adam's sin. Guilt passes upon ''
men first, depravity comes next as part of that guilt. Again,
it is seen that guilt is imputed, and that depravity is in-
herited. This is the doctrine of the Standards, and it is
undoubtedly the best philosophy of the facts. If depravity
is held to come first in the logical order, then it can only be
an arbitrary infliction without any just ground ; but if guilt
is held to come first logically, then depravity stands as part
of the penalty inflicted on just covenant grounds, unless the

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The Presbyterian Standards.

:(il !'

justice of the covenant arrangement be denied altogether.
It is proper to add that, in the experience of men, guilt and
depravity are bound up together, so that they are not to be
separated in time. The order is only a logical one, and yet
it has its significance.

5. The last point for this chapter relates to a topic which
fully emerges later on when sanctification is explained. Still,
as the Confession alludes to it here, what it says must be set
down to make the discussion complete. The point raised
has reference to the remains of the corrupt nature which
exists in the regenerate. This is not cast out all at once, but
it continues to subsist along with the new regenerate nature.
Through Christ it is pardoned and mortified. The regen-
erate believing man is justified, and this ])laces him in an
abiding state of acceptance with God, through the merits of
Christ. As the believer lives in this state of grace, his sinful
deeds are pardoned, and the corrupt nature itself, by the in-
dwelling of the Holy Spirit, is mortified, crucified and sub-
dued more and more, until it is finally conquered at death.
And it is expressly added that this old sinful nature, and all
its motions or activities, are truly and properly sin. This
statement cuts the roots of Plymouthism on the one hand,
and leaves no ground for entire sanctification in this life on
the other. At this point, again, the wisdom and caution of
the Standards are abundantly evident.

II.jL

iltogether.

guilt and

not to be

e, and yet

pic which
led. Still,
lust be set
int raised
ire which
once, but
ie nature,
he regen-
lim in an
) merits of
his sinful
by the in-
and sub-
at death,
re, and all
jin. This
3ne hand,
lis life on
jaution of

CHAPTER IX.

THE COVENANT OF GRACE.

SnoKTEB Cateohism, 20; Larger Cateohism, 30-35; Confession of

Faith, VII.

WITH this chapter the passage is to be made from the
dark shadows of sin to the bright landscapes of
grace. Here it will be seen how God in his wonderful mercy
has provided a suitable and complete remedy for man's sad,
sinful estate as fallen in Adam. The method according to
which this remedy is set forth in the Standards is that of the
covenant relation. Just as man in the first Adam failed
under this relation, so by the second Adam he is recovered
under the provisions of a covenant, which is usually called
the covenant of grace. This is the topic for study in this
chapter, and its explanation will present the gracious basis
upon which the whole scheme of redemption securely rests
in a plan of grace.

Sometimes the distinction is made by theologians between
what is called the covenant of redemption and the covenant
of grace. According to the former, God enters into covenant
with his Son, giving him a people whom he redeems and
assuredly saves. According to the latter, God enters into
covenant with his people to redeem and save them by his
Son, as the Mediator whom he has appointed. In the first
case, God and the Son are the parties to the covenant, and
th« Son is the surety for his people ; and in the latter case,
God and the elect are the parties, and the Son is the Media-
tor between them. The Standards do not distinctly recog-
nize this twofold aspect of the covenant. They speak of a
second covenant, commonly called the covenant of grace,
according to which God has been pleased to provide for
and secure the salvation of the elect. This distinction may
8 118

■ii

114

The Presbyteiuan Standards.

be regarded as a valid one, so long as the idea of two cove-
nants is not entertained. Strictly speaking, there can be
only one covenant, but that covenant may be viewed in the
twofold aspect, which this distinction implies. The Scrip-
ture terms mediator and surety, as applied to Christ, quite
justify this twofold view of the covenant of grace, though
the covenant itself is always one and the same.

It is a matter worth noticing at the outset that the Shorter
Catechism has only one question given to this topic, while
the Larger devotes six questions to it, in which almost the
same points are covered as are treated of in the Confession.
From the two latter parts of the Standards the materials to
be explained in this chapter are chiefly drawn.

I. The Nature of the Covenant of Grace.

The very essence of this covenant is that it is gracious.
Both of the Catechisms emphasize the fact of electing love
and grace in this connection. The Shorter says that God,
out of his mere good pleasure, from all eternity, elected some
to everlas' ig life, and did enter into a covenant of grace to
deliver and save them by a Redeemer. The Larger says that
God, out of his mere love and mercy, delivers his elect out of
their estate of sin and misery. The Confession, after setting
forth the fact that the covenant of works was a gracious
condescension on the part of God, goes on to say that by
the second covenant he freely offers unto sinners life and
salvation by Jesus Christ. In this way, stress is laid by the
Standards upon the gratuitous nature of the second covenant.
And were it not that the grace of God thus appears in it, man
would indeed have no hope. By reason of the fall he had
incurred guilt, which he could neither atone for nor forgive.
He had also, by the fall, come into the possession of a de-
praved nature, which he was helpless to change or remove.
Hence, grace alone could rescue him, and that grace must
be divine. The Larger Catechism lays special stress upon
the gracious nature of the second covenant.

The Covenant of Grace.

two cove-
e can be
^ed in the
he Scrip-
rist, quite
J, though

e Shorter
pic, while
Imost the
)nfession.
terials to

gracious,
ting love
hat God,
ted some
grace to
jays that
ct out of
r setting
gracious
that by
life and
d by the
ovenant.
it, man
he had
forgive.
)f a de-
remove,
se must
5S upon

There are two ideas presented in the Confessioti in regard
to this gracious covenant relation. First, There is the idea
expressed by the term covenant, presently to be explained at
length; and. Secondly, that denoted by the word testament,
according to which the Confession says that the covenant of
grace is frequently set forth in Scripture. The ninth chap-
ter of Hebrews is the important passage in this connection.
There the reference is to the case of a man making his last
will or testament, by means of which, in view of his death,
he bequeaths his property to those whom he appoints his
heirs. So, in regard to the covenant of grace, when the term
testament is applied to it, special reference is made to the
death of Christ, the testator, by means of which the ev^corlast-
ing inheritance, and all that pertains thereto, is bequeathed
to those who are heirs of God, and joint heirs with Christ.
This is a precious factor in the covenant. In the covenant,
strictly speaking, there is made prominent the fact of the
divine promise of salvation through faith in Christ; but,
with the testamentary idea, the fact of divine heirship is
emphasized. Both the fact of covenant promise and of
testamentary heirship are to be kept in view in explaining
the covenant of grace.

II. The Parties to the Covenant.

As in the first covenant God and Adam were the parties,
so in the second covenant God and Christ are the parties.
And as in the first covenant relation Adam stood for himself,
and the race in him as his seed, so in the second covenant
relation Christ stands and acts for himself and his covenant-
elect seed. Hence, the parties in the covenant of grace are
also twofold.

First, There is God the Father for the Godhead. In this
case the first party is precisely the same as in the first cove-
nant. It is proper to note with care the fact that, while it is
said that God the Father is the first party, he stands for and
represents the entire Godhead, as all the persons concur in

116

The Prehdyterian Standards.

III

tho divine procedure. Moreover, the covenant does not con-
template the eternal Son merely as the second person of the
Trinity, but also, if not chiefly, as the incarnate God-man,
who is made partaker of the human nature.

Secondly, There is Christ for himself and his elect seed,
given him by the Father, as the second party. This state-
ment blends the distinction already explained be'^ween the
covenant of redemption and of grace. The covenant was
made with Christ for himself, and in him on behalf of the
elect, or those whom the Catechism says were ordained unto
life. The Catechisms both clearly teach that Christ stood
and acted for the elect in a direct covenant relation with
God, in order to deliver them from an estate of sin and
misery, and to bring them into an estate of salvation and
glory.

This brings distinctly into view the federal or representa-
tive principle in connection with the work of Christ, in such
a way as to make it plain that the Standards are constructed
according to what is known as the federal idea, and that they
consequently exhibit a distinct phase of what is termed the
covenant or federal theology. It is quite true that the
Standards do not push the covenant idea so far as some
representatives of that type of theology, but it is evident
that on broad scriptural outlines they are constructed under
the control of the federal principle, both in regard to the
natural and the legal relations in Adam, and in reference to
the gracious and redemptive relations in Christ. There is
some need to emphasize this aspect of the structural princi-
ple of the Standards at the present day, as there is a ten-
dency in certain quarters to overlook, or lay it aside. This
principle is the very essence of both covenants.

III. The Conditions of the Covenant.

This is a very important point, which can only be consid-
ered in part at this stage of the exposition of the Standards,
for it really raises the whole mediatorial work of Christ, as

The Covenant of Grace.

117

not con-
n of the
rod-man,

)ct seed,
is state-
reen the
lant was
f of the
led unto
st stood
ion with
sin and
don and

resenta-

in such

structed

hat they

oaed the

hat the

IS some

evident

d under

i to the

[•ence to

rhere is

princi-

a ten-

This

consid-
Ludards,
brist, as

prophet, priest, and king. The full discussion of this work
comes up later on, so that at this stage only a general view
is to be taken of the covenant conditions. These conditions
are really twofold, as suggested by the Standards at this
point.

1. On Christ's part, perfect obecJience to the covenant law,
and full satisfaction for the penalty incurred by the failure
of the first covenant, were made. In this way Christ, stand-
ing in the covenant place and relation of the first Adam, took
up the covenant liabilities just where they had been laid
down by our first parents. He rendered the obedience re-
quired, he met the penalty incurred, and this complete two-
fold satisfaction made by Christ is the condition of the
covenant fulfilled by him on his part. Had he failed, its
saving benefits would not have been procured by him, to be
made over to his people. But he fully met all the covenant
conditions assumed by him, and so wrought out an everlast-
ing righteousness which is unto all and upon all those who
believe in him.

2. On man's part, the only condition is faith in the Lord
Jesus Christ. By means of this gracious condition, those
who believe in Christ obtain the benefits of the fulfilment of
the legal conditions of the covenant of grace. This is im-
plied in the statements of the Catechisms at this point, and
it is more fully brought out in the Confession later on, when
it announces that God requires faith in Jesus Christ, on the
part of sinners, that they may be saved. This saving faith,
to be afterwards more fully explained, is the single gracious
condition of the covenant on man's part. Satisfaction made
by Christ, and faith exercised in Christ, make up the twofold
condition of the covenant.

It is worth while observing, further, that the condition, so
far as Christ himself is concerned, was purely legal, with a
view, of course, to a gracious end. Christ, as the Redeemer,
was made under the law, he obeyed the demands of the law,

i \

lit

118

The Presbyterian Standards.

and he also suffered under the curse of the law. Hence, his
standing under the covenant, and the conditions which he
fulfilled, were alike legal. This being the case, the reward of
his obedience and the result of his death became a matter
of debt to him. His claim to this reward is justly made, so
far as he himself is concerned, on the basis of a strict, legal
satisfaction made by him, as the second Adam. But when
man's case is considered, the benefits of the covenant, coming
to him by the way of faith, are entirely a matter of grace to
him. Christ, having fulfilled the legal conditions, has pur-
chased life and salvation for all those who believe in him ;
then, when that life and salvation are conveyed by faith to
tho believing sinner, it is oflfered and received as a gift.
Hence, eternal life is debt to Christ for his people, but gift to
his people from him.

IV. 77ie Results of the Covenant of Grace.

The conditions of the covenant being fulfilled, certain
results follow. The result, so far as Christ is concerned, is
life and salvatio'i. purchased for his people. This precious
result is fully secured and freely offered to men in the mes-
sage of the gospel.

But the results of the covenant are set forth chiefly in
their relation to sinful men. These are now to be briefly
exhibited, as they are expressed in a threefold way in the
Standards. The Catechisms present the case in a positive
and a negative way, while the Confession also points out
the agency which brings the sinner into possession of these
results.

1. There is deliverance from, the guilty estate of sin and
misery. Those who believe in Christ are delivered from sin,
both as to its guilt and its depravity, and from the misery
which that state of sin involves. Hence by the provisions of
the covenant of grace, whose conditions Christ has fulfilled,
there is deliverance for the elect who believe in Christ from
the sin, guilt and misery, which the failure of the first cove-

The Covenant of Grace.

119

ice, his
lich he
ward of

matter
lade, so
;t, legal
t when
coming
;race to
as pur-
in him;
faith to

a gift,
t gift to

certain
rned, is
•recious
le mes-

liefly in
briefly
in the
positive
Qts out
)f these

lin and
om sin,
misery
ions of
ilfiUed,
3t from
t cove-

nant entailed. This is the all-important negative result
which the covenant of grace secures for those to whom it
relates.

2. Then, introduction into a state of grace is the positive
result of the covenant promise to sinful men, through the
fulfilment of its legal conditions by Christ. The word sal-
vation must be taken here in its very widest sense, as includ-
ing everything which comes to the believer through Christ,
the Mediator of the covenant. It embraces all that eternal
life involves. Justification, adoption, regeneration, sancti-
fication, and glorification, with all that is therein implied,
make up the splendid category of the things entering into
the full salvation which flows from the covenant of grace.
Not only is there full remission of sin, as under the preceding
head, but there is also complete salvation from sin procured
in due time for all the elect who are ordained unto life and
salvation.

3. The promise of the Holy Spirit is also made good unto
all those who are ordained unto life and salvation. The pre-
sence and work of the Holy Spirit have been procured by
Christ in fulfilling the conditions of the covenant. The spe-
cial office of the Spirit is to make the elect, who are ordained
unto life and salvation, both able and willing to believe in
Jesus Christ. This is a very important feature of the theo-
logy of the Standards. It sets forth the doctrine of deter-
mining grace, which is sometimes known as the irresistible,
or invincible, grace, which operates in the case of the elect.
Being dead in sin, men need the Holy Spirit to renew them,
and to unite them to Christ, who is their life. The Larger
Catechism speaks very distinctly upon this point, when it
says that God gives the Holy Spirit to all his elect, to work
in them that faith, with all other saving graces, and to enable
them unto all holy obedience, as evidence of the truth of
their f^ith and thankfulness to God. This ministry of the
Spirit is the result of the work of Christ, the Mediator of the

120

The Pbe8byteRx.:n Standards.

covenant ; and the outcome of the Spirit's work is to make
good in actual experience, in the case of the elect, the bene-
fits of the covenant, by leadint; them to believe in the Media-
tor thereof. When they thus believe, being united to Christ,
they are delivered from their estate of sin and misery, and
are brought into an estate of salvation through the Eedeemer
in whom they trust.

It may be well, in closing this topic, to point out the fact
that certain common operations of the Spirit and certain
outward benefits are secured indirectly through the covenant
for the non-elect. Respite from the immediate punishment
of sin, the opportunity to repent in the day of divine mercy,
the quickening of the conscience within, and the restraints
from sin without, together with all the care and gifts of di-
vine providence which the non-elect receive, are to be traced
indirectly to the work of Christ as the Mediator of the cove-
nant. This is implied in the doctrine of the Standards, but
it is not emphasized as much as, perhaps, it ought to have
been, in order fully to represent the teaching of the Scrip-
tures upon this important subject. So far as the case of the
©lect is concerned, the doctrine of the Standards is, that all
the elect, and they only, have given to them that renewing
and determining grace which makes them willing and able
to repent of sin and to believe in Jesus Christ.

V. TJie AdTninistratiori of the Covenant of Grace.

This heading opens up a very interesting and instructive
line of study, which leads to the consideration of the histor-
ical unfolding of the covenant among men from age to age.
The Shorter Catechism has nothing to say upon this pointy
but the Larger Catechism and the Confession have state-
ments which are quite complete, and almost entirely similar.
Several important items are now gather^id up.

1. It is said that the covenant of grace is one and the same ii^
all ages and under all dispensations. From the promise mad©
to our first parents, that the seed of the woman should bruise

The Covenant of Grace.

121

the head of the serpent, onward through all the stages of
the unfolding of the purposes of grace, there appears but
one gracious method of providing and bestowing the benefits
of God's purpose to redeem. However the outward form
may vary, there is but one underlying covenant relation.
Its essential nature, or, as the Confession says, its substance,
always remains the same. In the patriarchal and the Mo-
saic eras, in Old and in New Testament times, there is one
and tlife same covenant, with the one only Mediator, Jesus
Christ, the same promise of life and salvation, and the similar
condition of faith in order to the reception of the blessings
of the covenant, which is well ordered in all things, and sure.
2. But the mode of administration may, and does, differ
from age to age. Hence arise what may be called different
dispensations of the covenant of grace. By this is meant
that there are different ways of exhibiting and conveying the
gracious benefits secured by the provisions of the covenant.
In the early dispensations the mode was quite simple and
direct ; in the Mosaic it became much more elaborate in its
outward forms ; and in the New Testament it appears to be
more distinctly spiritual. It is not an easy matter to make
clear divisions between some of these dispensations, and
various writers are by no means agreed as to the number of
them to be defined. As a matter of fact, they seem to shade
into each other, just as one prepared the way for another.
Some would divide as follows: From Adam to Noah, from
Noah to Abraham, from Abraham to Moses, from Moses to
Christ, and from Christ to the end of the world. A careful
study of these covenant eras, noting in each the measure of
truth revealed, the form of the ordinances instituted, and the
measure of grace conveyed, makes a most interesting biblical
inquiry. As the historical unfolding of the covenant moves
on, it assumes more and more definiteness. The stream nar-
rows its channel, but it flows ever more deeply till the time
of Christ, when it overflows all its banks and exhibits again its

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The Presbyterian Standards.

i I-

! 1

primitive universality. There are two great dispensations
recognized in the exposition of the Standards, and these are
to be briefly considered in closing this chapter. They are
known as the Old and New Testaments.

These two great dispensations, are not covenants strictly
speaking. That of the Old Testament has law so much in
the foreground that it is sometimes called the dispensation
of law ; that which is called the New Testament has grace so
much in the foreground that it is very properly termed the
gospel; yet both are gracious. But law is in the fore-
ground and grace is in the background in the Old, while
grace is in the foreground and law in the background in the
New Testament. Thus law and grace are blended in the
covenant relation. A few things are now to be said concern-
ing each of these dispensations.

J*irst, The Old Testament, or covenant, dispensation is
considered. Here the mode was by promises which related
to the blessings of the covenant, by prophecies which set
forth the nature and work of the Messiah and his kingdom,
by sacrifices which pointed constantly to the one great sacri-
fice to be made in the fulness of time, by circumcision which
was the seal of the covenant, by the passover which was a
perpetual memorial of a past deliverance and an abiding
pledge of the deliverance from sin, and by other types and
ordinances, such as the kingly and priestly official lines, and
the various rites of the Jewish economy. By means of all
these things the coming of Christ was foresignified, and
thereby the faith of the true Jews in the advent of the ex-
pected Messiah, by whom they were to obtain salvation and
eternal life, was constantly built up. In every case Christ in
the new was the substance and antitype of the shadow and
the type of the old dispensation.

Secondly, The New Testament, or covenant dispensation
follows. Under this dispensation Christ the substance was
exhibited. In it, also, although the ordinances are fewer in

The Covenant of Grace.

123

number than in the Old Testamei.i, and although there is
more simplicity in outward form and less glory in ritual,
yet in these few simple ordinances there is held forth with
more fulness, evidence and spiritual efficacy, to all nations,
whether Jew or Gentile, the blessings of the covenant of
grace. The ordinances by which the benefits of the covenant
of grace are dispensed are the preaching of the word, no
doubt including prayer, together with the two sacraments of
baptism and the Lord's supper, which have taken the place
of circumcision and the ppssover of the old dispensation.
These, as means of grace, will come to be spoken of in a
later chapter, so that no exposition need be added here.

3. Men, specially the elect, were, and are, truly saved under
both dispensations. The Standards teach distinctly that the
Old Testament saints were as truly saved as those in the
gospel dispensation, and that they were saved by the Holy
Spirit, through the merits of Jesus Christ, and by means of
faith on their part. The Confession and Larger Catechism
agree in saying that the modes by which the covenant was
administered under the law of the Old Testament dispensa-
tion were for the time sufficient and efficacious through the
operation of the Spirit to instruct and build up the elect in
the faith of the coming Messiah, by whom they had full re-
mission of sins and eternal salvation. Thus the Old Testa-
ment believers were as truly saved by faith as are those of
New Testament times. The Romish opinion of the Lirnbus
Patrem is not only unscriptural, but entirely unnecessary, in
the light of the exposition of the covenant of grace just made.
Hence, the doctrine is, one covenant with two dispensations,
one Mediator and one method of salvation, and multitudes
fully saved under both dispensations of the covenant of
grace.

^ i

lUl

CHAPTER X.

THH! PERSON OF JESUS CHRIST, THE MEDIATOR.

Shorter Catkchism, 21, 23; Larger Cateoiusm, 36-42; Confession of

Faith, VIII.

IN this chapter the heart of the redemptive scheme, an
outline of which was given in the last chapter, is reached.
The Confession and both Catechisms have very complete
statements concerning the person of Christ. The Larger
Catechism gives a specially full outline of this cardinal doc-
trine of the Christian system. The Confession unites in a
single chapter what it has to say concerning both the person
and the work of the Redeemer. In the first three sections
the person of Christ is described.

It can scarcely be necessary to insist upon the vital
importance of true scriptural views in regard to this great sub-
ject. The Standards, though not, strictly speaking, Christo-
centric in their structure, yet give very great prominence to
the person and work of the Redeemer in their system. They
rightly make this the central topic in their redemptive
scheme. As that scheme is wrought out by the method of
grace known as the covenant relation, and as Christ is the
Mediator of that covenant, and the only Redeemer of the
elect who are ordained to life, so he is the centre from whose
person and work all the lines of redeeming love and grace
radiate. It is the glorious person of the blessed Redeemer,
as the God-man, that awaits description in this chapter, as
it is set forth in the Standards.

I. A General Statement.

In the Confession there is at the outset a general compre-
hensive statement relating to the person of Christ as the
Mediator of the covenant between God and man. It is first

124

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The Person of Jesus Christ, the Mediator. 125

announced that in his eternal purpose God was pleased to
choose and ordain for the work of redemption the Lord
Jesus, his only begotten Son, to be the Mediator of the
second covenant between God and man. In this off ' ial and
divinely appointed capacity, he was commissioned to act as
a prophet, as a priest, and as a king. He was, also, the head
and saviour of the church, and heir of all things for himself
and his people. He was, also, appointed to be the judge of
the world ; and this judicial function relates not only to his
own church and people, but also to the unbelieving world
that remains impenitent, and is finally cast out and punished.
Then, the gracious purpose of electing love is emphasized by
the Confession in this connection. It is said that from all
eternity God the Father did give to the Son, as Mediator, a
people to be his seed, and that this people are in time to be
redeemed by him. In like manner all things involved in their
salvation are made certain, so that all this elect covenant
seed shall in due time be called, justified, sanctified, and
glorified. Here the representative principle again emerges.
On behalf of that people given in covenant to the Son by
the Father, the Son stands and acts. Thus his people are
federally identified with him from all eternity, in the cove-
nant. They are his sheep given to him by the Father. And
those thus federally in Christ through the covenant are in
due time to be spiritually united to him in their eflfectual
calling, and then they are experimentally and consciously
joined unto him by faith unto justification. It is in relation
to this broad and eternal basis of electing love and grace
that the person and work of the Redeemer come into view
in the Standards.

II. The Two Natures of the Redeemer.

The doctrine of the Standards touching the person of
Christ is to the effect that in his person there are two na-
tures, the human and the divine, joined in an eternal union.
This makes the God-man, or the theanthropic person of the

126

The Presbyterian Standards.

'" i

1 '

Redeemer, accordinf^ to which he is represented as subsist-
ing with these two natures in one person for ever.

1. The divine nature is to be first described. In this re-
spect Jesus Christ, as Mediator and Redeemer, is the eternal
Son of God. He is not Son either as the highest and first
creature, or as the official Redeemer only. As the eternal
Son of God, he is the second person of the Trinity, and truly
of the essence of deity. He is thus of one and the same
divine essence as the Father, and equal with him in power
and glory. In no respect, therefore, is there mj essential
inferiority in the Son to the Father. This is a plain em-
phatic statement of the true deity of the divine nature in the
theanthropic person of the Redeemer. In view of the ancient
heresies, and of modern kenosis theories concerning the person
of Christ, this statement, with its scriptural proofs, is of the
highest value. In no respect were the trinitarian relations
disturbed by the assumption of the human nature, and hence
the stability of the Trinity and the true deity of the eternal
logos are preserved in the person of the Redeemer. This is
a simple statement of the fact, without any attempt to ex-
plain its mystery.

2. The human nature is to be next explained. In the
fulness of time this eternal Son became man, or took upon
himself man's nature. The former is the language of the
Catechisms, and the latter is that of the Confession. In
some respects the confessional statement seems to be the
better one, although the meaning of the Catechisms is after-
wards explained in almost the same sense. The eternal Sorj
did not become man in the sense that ho no longer retained
his true deity. He did take man's entire nature into abid-
ing union with his deity. In the human nature thus as-
sumed there were all the essential elements of man's nature.
He had a true human body of flesh and blood, just like that
of any man, sin excepted. He was thus of the seed of Abra-
ham, and not of the nature of angels. Then, too, he had a

The Person of Jesus Christ, the Mediator. 127

reasonable soul, which means that he had all the rational
faculties, and the moral powers, and the religious sentiments
pertaining to human nature. He became man by taking to
himself this true body and reasonable soul, and then he
grew up from infancy to manhood just like any other member
of the human family. Hence, the Scriptures describe him
as increasing in stature, as to his body, and in wisdom, as to
his soul ; and as growing up in favor with God and man.

This human nature, the Confession further states, had all
the essential properties and common infirmities of man's
nature, with the exception of sin. This means that all the
physical, mental, moral and spiritual qualities necessary to
true humanity were possessed by him. Every essential
quality pertaining to the body, to the mind, to the heart, and
to the spirit of man were possessed by the God-man. By
the common infirmities here mentioned are meant, not sinful
weaknesses, but the ills and pains to which human nature is
heir, together with the sorrows and disappointments which
the soul of man may feel. And in these very facts there is
further proof of the true and complete humanity of the Lord
Jesus Christ.

III. How was the human nature assumed? is the next
question answered in the Standards. To this point the
Standards speak but briefly, and in almost similar language
in the Confession and both Catechisms. He was conceived
by the power of the Holy Ghost in the womb of the Virgin
Mary, and born of her, yet without sin. This is simply stat-
ing this most mysterious fact in the language of Scripture.
The parentage of the child Jesus was not human on the
father's side. Through a miracle wrought by the Holy
Ghost, the human nature of the Redeemer was brought into
union with the eternal Son of God. The work of the Holy
Ghost in this connection is worthy of careful remark. He is
the divine person by whose agency the two natures were
joined together in the incarnation, so as to constitute the

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tlieanthropic person of tie Redeemer. How far the work of
the Spirit in continued in this connection it is not easy to
say, and how far the Holy Spirit should even now be re-
garded as the medium through which the divine nature acts
on, or through, the human nature, is an inquiry in regard to
which much care is needed. It can hardly be the case, that
the Holy Spirit's agency is constantly exercised in holding
the two natures together in the God-man. There can be no
doubt, however, that the Holy Spirit rested upon Christ and
upheld him in his human nature throughout his mediatorial
work on earth.

It is further added, that Jesus was of the substance of
Mary, and born of her. By partaking of her substance,
Jesus truly participated in human nature. That Jesus was
thus born of the substance of Mary, sin excepted, excludes
those curious theories which maintain that he had not a real
human body, but that it was some sort of an angelic body
which was given him, and which was brought forth from the
womb of his mother, Mary. The body was true and the
birth was real, and the incarnation, by the agency of the
Holy Spirit, is the answer to the question : How did the Son
of God assume the human nature? The whole mysterious
process involved in the miraculous conception, and in the
remarkable birth of Jesus, is denoted by the term incarna-
tion. And this includes more than an ordinary birth. In
its deepest aspects it relates to the way in which the union
of a true, yet impersonal, human nature with the eternal
Logos, or second person of the Trinity, was effected, in
order to constitute the unique and suitable person of the Re-
deemer and Mediator of the covenant of grace.

IV. The next question raised in the Standards relates to the
way in which the natures are united in the one person. This
is another difficult point upon which the Catechisms say but
little, but of which the Confession speaks at greater length.
The former both simply say that Jesus Christ, as Media-

The Person op Jesus Christ, the Mediator. 129

tor of the covenant of grace, was, and continues to be, God
and man, in two entire distinct natures and one person, for
ever. The Confession, however, enlarges upon this, and
asserts that two whole, perfect, and distinct natures, which
are termed Godhead and manhood, are inseparably joined
together in one person. The whole divine nature of the
second person of the Trinity, and an entire human nature
were thus united. The divine nature was not robbed of any
of its perfections, nor was the human nature wanting in any
of its essential qualities, as they were brought into union.
The natures were essentially distinct as they were brought
together, and though joined in what is called the hypostatic
union, which is a personal union, the natures are not blended
nor commingled. Moreover, the union thus constituted is
inseparable in its nature.

As to the manner in which the union of the two distinct
natures in one person is effected, and as to the results of
that union, the Confession, after the manner of the ancient
ecumenical creeds, says that they are joined inseparably in
the one person, without conversion, composition, or confu-
sion. To explain all that this statement means would l)e to
recite some of the most earnest controversies of the early
Christian church, and it is by no means the purpose of this
chapter to do this. Only a sentence or two, by way of ex-
planation, shall be set down. The natures, then, are not
converted into each other, either the divine into the human,
so as to make a divine man, or the human into the divine,
so as to make a human God. Nor are the natures com-
pounded in some strange way, and so blended together as to
be no longer one or the other, but a third, different from
either. Nor, again, are the natures confused in any way,
or so mixed together that the essential properties of both
natures are indiscriminately existing in the theanthropic
person. But, positively, the Standards teach that in the one
person of the Bedeemer true deity and real humanity are
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The Presdyterian Standards.

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joined together in an inseparable personal union. Hence,
Christ is truly God and really man, yet there is only one
Christ and one Mediator between God and man. The the-
anthropic person is one, yet it is constituted of the two
natures, complete yet not commingled.

V. The Standards next take up the question : "Why must
the Mediator be God? To this interesting inquiry the
Larger Catechism alone speaks, and what it states is worthy
of study. There are here given, in a simple way, the reasons
why the Mediator must be divine. These are now to be
mentioned in order.

1. The human nature is thereby sustained. As Mediator
the sins of his people were laid upon him, and the infinite
wrath of God, as his fixed purpose to treat sin as it deserves,
came upon him ; and the penalty of death, in all its dreadful
punitive meaning, was to be met and endured. This being
the case, the human nature, unsupported by the divine,
would surely have been crushed beneath the load. Geth-
semane and Calvary needed the supports of the divine nature
for the burden which rested on the human in the agony of
the garden and the sufferings of the cross.

2. The presence of the divine nature gives value to his re-
demptive work. Though it cannot be said, nor do the Stan-
dards teach, that the divine nature really suflfered, yet the
fact that the human nature, which was the real basis of the
sufferings of the Eedeemer, was in union with the divine
nature, gave a worth and an efficacy to the sufferings in the
human nature, which render them entirely different from,
and of higher value than, the sufferings of any mere man.
This fact marks the difference between the sufferings of
Christ and of the martyrs. In like manner, the active obe-
dience which Christ rendered in the human nature has at-
tached to it a meaning and a dignity far above that which
the obedience of any mere man couJd possibly deserve. And
his intercession, too, was endowed with a value and an effi-

The Person op Jesus Christ, the Mediator. 131

cacy of the very highest order, because the divine nature
sustained the human. Indeed, without the divine nature,
there would have been no access on the part of the Mediator
into the presence of God at all. By reason of the exalted
dignity given to the person of the Mediator, through the
presence of the divine nature, his intercession is all-pre-

3. The divine nature along with the human was necessary
to give assured success to his work. Here several particu-
lars need only be mentioned in the briefest way. To meet
and satisfy the demands of the law and justice of God, one
who was clad with divine power and dignity was needed. The
favor of God was to be procured, and tnis could not be done by
man alone, but it required one who was the well-beloved Son
in whom the Father is ever well pleased. A peculiar people,
his elect covenant seed, are to be redeemed, and to give value
to the ransom-price the presence of the divine nature was
required. To secure the mission of the Spirit, the third
person of the Trinity, it was requisite that the second person
of the Godhead should be so related to the theanthropic per-
son, who made the atonement, as to justify the claim he
might make for the efficacious grace of the Holy Spirit for
his people. Then, too, the enemies of Christ and his people
are to be conquered, and this needs more than human power.
Satan is stronger than man, but not mightier than God. To
crown all, in order to bring in an everlasting salvation from
sin and Satan requires one who is at once God and man,
that by the omnipotence of his divine nature he may conquer
his foes, and bring his people off more than conqueror in
the end.

VI. Another question dealt with in the Standards is : Why
should the Redeemer be man? On this question the Larger
Catechism chiefly speaks, although the Confession has also
some valuable statements which bear, indirectly at least,
upon the inquiry here raised. To effect mediation between

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God and man, it was just as necessary for the Mediator to be
man as to be God. A few particulars are noted to show
this.

1. It was necessary that he should be man in order to
advance the human nature. Through union with the divine
nature, the human nature was greatly elevated, and endowed
with a high and advanced dignity. With this advancement
of nature, the man Christ Jesus was qualified to render suit-
able satisfaction to law in the room and stead of sinful men,
and also to make a prevailing intercession for them, seeing
that he was made in their nature. Above all, by the pos-
session of a human nature Jesus Christ the Mediator of the
covenant, and the Kedeemer of his people, was invested with
a tender sympathy and compassion, which fully fitted him
to have a fellow-feeling for their infirmities. But these
points need not be enlarged upon, although they are very
important and precious. Having the human nature, he is
in every way fitted to be the Redeemer of the children of
men.

2. It was necessary that Christ should be man in order
that his people might be made sons and heirs. Jesus, as to
his divine nature, is the Son of God. Having assumed the
human nature, this relation to the Father abides, so that che
Son of God is also the Son of man. 1'hus, by the human
nature in the theanthropic person, Christ has lifted up into
the relationship of sons all his covenant people. They
thereby receive the spirit of adoption, and become the sons
of God through Jesus Christ. In addition to all that r>dop-
tion and heirship implies, they also have the comfort of the
children of God, and have access to him with holy boldness
at a throne of grace. This sonship and heirship, this source
of comfort and freedom of access in prayer, aU come through
the fact that the Mediator possesses the human nature. If
these precious privileges were ever to be granted to sinful
men, it was needful that Christ should be man. Christ's

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The Person of Jesus Christ, the Mediator. 133

covenant people have, therefore, in him a great high priest
who acts in their nature, and is fully equipped to do for
them all that they need.

VII. Another question discussed by the Standards relates
to the reason why the Mediator should be of one person.
But a sentence is needed here, based chiefly upon what the
Larger Catechism says. Since the Mediator is to reconcile
God and man, it is evident from the nature of the case that
he must not only have the natures of both the parties whom
he is to reconcile, but that in his person, as reconciler, he
shall be only one. It is in this way alone that the proper
works of both natures, in the ministry of reconciliation, are
capable of being ascribed to the one person, and be accepted
of God for his people, and at the same time relied on by sinfnl
men. The two natures must, therefore, be bound up in the
unity of the one person, in order to give efficacy to the works
which the natures severally perform as the instruments of
redemption.

Herein is seen the importance of the unity of the person.
As the result of tliis unity, the attributes and works of both
natures may be ascribed in common to the person, and at the
same time they cannot be ascribed to either nature indis-
criminately. In like manner, it is proper to remark that, while
both natures are necessary to the completeness of the per-
sonality of the Bedeemer, as distinguished from the Logos,
that is, the theanthropos, as distinct from the eternal Son of
God, yet the s^t of the personality of the theanthropic per-
son is in the divine nature. This is in analogy with the case
of man, for while body and soul are both necessary to the
personality of man, the seat of the personality is really in
his soul, or spiritual nature.

VIII. Why is the Mediator called Jesus and Christ? is
the last question raised by the Standards, in regard to the
person of the Mediator. This double question may be an-
swered from the Larger Catechism also in a sentence or two.

134

The PuEbi3YTERIAN STANDARDS.

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1. He is called Jesus in the Scriptures, because he shall
save his people from their sins. The name Jesus, or Joshua,
means "saviour," or "deliverer," and, as applied to the Re-
deemer, it denotes the j^recious fact that he delivers hia peo-
ple from their sins, both in regard to their guilt and their
pollution. As Jesus, he is Saviour, or Deliverer.

2. Then, he is called Christ, because he was anointed with
the Holy Ghost above measure to fit him for his work. The
Greek word Christo6 means " anointed one," and it has pre-
cisely the same meaning as the Hebrew word Messiah. By
the anointing of the Holy Ghost he was set apart for his
work of redemption, and at the same time he was thereby
fully furnished with all ability and authority for his media-
torial service. He was thus qualified in every way to exe-
cute the office of a prophet in revealing the will of God, of a
priest in making atonement and intercession, and of a king
in ruling over his people and defending them from all their
foes. All these things, and everything else necessary, Christ,
as the anointed of God, effects, alike in his estate of humilia-
tion and of exaltation, even as he is Mediator in both na-
tures, and under all dispensations.

3. The Confession adds a few things which can be best set
down at this point. It says that the Lord Jesus, in his
human nature as united with the divine, was sanctified and
anointed with the Holy Ghost. As the result of this, he was
filled with all the treasures of wisdom and knowledge ; for in
nim it pleased the Father that all fulness shoj^ld dwell. And,
further, by reason of this anointing of the Spirit, he was
holy, harmless, and undefiled, full of grace and truth ; and
in this way he was thoroughly furnished to execute the of-
fice of a mediator and surety. The Confession adds, that
Jesus Christ did not take this office of Mediator to himself,
but was called to it by the Fatho.. And when the Father
thus called him to this office, he gave into his hand all power

The Person of Jesus Christ, the Mediator. 135

and judgment; and he further gave him command to execute

his mediatorial commission.

The exposition of this important chapter is now com-
pleted. The closing paragraphs form a suitable preparation
for the next chapter, which will deal with the work of the
Mediator in his several offices. That the person of our ador-
able Kedeemer, as the Catechisms call him, or of our Media-
tor and Surety, as the Confession terms him, is amply ade-
quate for his work, is abundantly evident from the careful
summary of the splendid statements of the Standards given
in this chapter.

CHAPTEIi XL

THE OFFICES OF THE MED/ATOH—TffE PROPHETIC.

Shorter Cateohism, 23, 24; Larger Cateohibm, 41-43; Confession of

Faith, VIII.

THE last chapter dealt with the person of the Mediator \
this one will begin the explanation of his work as the
Eedeemer. At the very outset it is worthy of notice that the
Catechisms and the Confession unfold the great work of the
Redeemer according to very different plans. The same well-
defined doctrine is presented in both, but that doctrine i»
opened on different lines, and according to diverse structural
principles. In the Confession the statement is general, and
is based mainly on the idea of mediation, and of what the
Mediator suffered and secured. In the Catechisms the sub-
ject is unfolded under the guidance of the idea of the three
offices which Christ executes as our Redeemer. He is at
once prophet, priest, and king. The Confession, again,
alludes in only a brief way to the humiliation and exaltation
of Christ, while the Catechisms, especially the Larger, give
much space to these facts in the work of the Redeemer. It
will be noted, also, that there is no definite discussion of
what is known as the doctrine of the atonement, under the
heading of that term. There is, of course, a very clearly-
defined doctrine of atonement presented in the Standards,,
both as to its nature and design, but its factors are assumed
and incidentally unfolded, rather than formally discussed.
These differences in the treatment of the work of Christ as.
our Redeemer in the Catechisms and the Confession make
it rather difficult to gather together what they have to say
upon this great theme. Perhaps the ends of orderly and
compact discussion can be best secured by first present-

136

The Offices of the Mediator — The Prophetic. 137

ing the general view which the Confession gives, and then
unfolding the scope of the three offices of the Eedeemer,
as they are stated in the Catechisms. Then, the whole
may very properly be concluded by exhibiting the factors
;vhich enter into the humiliation and exaltation of Christ,
especially as given in the Catechisms. To do all this will
require at least three chapters.

I. A General Statement of the Mediator's Work.

Several particulars are to be mentioned under this general
view, in order to give an outline of it.

1. The office of mediator and surety Christ did most will-
ingly undertake. And it was necessary that he should volun-
tarily engage to enter upon this work, even as he was called
and appointed to it by the Father. For it is in the very
fact that he voluntarily entered upon his work, and willingly
completed it, that the whole virtue and value ot his obedi-
ence and sacrifice consist. Had he been driven to this work,
or had he obeyed as a slave and died against his will, the
real efficacy of his work would have been entirely destroyed.

2. Then Jesus Christ was fully qualified for his mediator-
ial work, not only in his person, as was seen in the preced-
ing chapter, but also in the relations which he assumed, and
in the experiences to which he submitted. That he might,
as Mediator, redeem those who were under tlie penalty of
the law, he was made under the law, and did perfectly fulfil
it. He also observed the ceremonial law ; he kept the moral
law, both in its letter and spirit ; and he fulfilled, both nega-
tively and positively, the legal conditions of the covenant of
grace. He entered precisely into that covenant place under
the law at which the first Adam failed to render the obedi-
ence required, and was condemned to suffer the penalty in-
curred. Hence emerge the two great branches of his work.
He obeyed the law whose precept had not been carried out
by the first Adam, and thereby he purchased for his people
a title to the reward of that obedience. He also endured

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The Presbyterian Standards.

the penalty which, by transgression, the first Adam had in-
curred for himself and his posterity, so that by his one sac-
rifice of himself a just basis is providea for the removal of
that penalty, and the remission of the punishment which it
entailed. In this twofold way he perfectly fulfilled the law
in the threefold sense above noted. He obeyed the precept
of the law, he suffered the penalty of the law, and he met
the covenant conditions of the law.

3. In doing this he served as a sacrifice, and as Mediator
he was made perfect by sujGfering. He also learned obedi-
ence by the things which he suffered. At this point the
Confession recites, in a manner something like that in which
the Catechisms describe the humiliation and exaltation of
Christ, the painful things which he experienced. He en-
dured sore torments immediately in his soul, and he was
subjected to most painful sufferings in his body. He was
crucified, and did really and truly die on the cross. He was
buried in a borrowed tomb, and remained under the power
of death for a season ; yet his body did not undergo dissolu-
tion, or see corruption. Then, on the third du,y he rose from
the dead, and his resurrection body was not only real, but it
was the same which was his prior to the crucifixion. He
afterwards ascended into heaven in the selfsame body, which
was, no doubt, glorified to fit it for its heavenly state. Hav-
ing ascended into heaven, he took his seat at the right hand
of his Father, in the place of honor and authority, and there
entered upon his work of mediatorial intercession. Then,
finally, in due time he shall return to judge men and angels
at the end of the world. In all these things there is a careful
recital of scriptural facts and teaching, and no mere theory of
the nature of these facts is propounded. The meaning of
these facts is more fully presented in the next paragraph.

4. This perfect obedience which Christ rendered, and the
sacrifice of himself which he voluntarily made in offering
himself up to God through the eternal Spirit, has fully satis-

The Offices of the Mediator — The Prophetic. 139

fied the justice of the Father. Here it is distinctly an-
nounced that the sacrifice of Christ was an offering to satisfy
the justice of the Father. This means that it was penal and
vicarious in its nature. The result of this satisfaction to the
justice of the Father is twofold. He secured, by purchase,
reconciliation for his people, so that God is reconciled and
his wrath is propitiated. Christ has also purchased an ever-
lasting inheritance in the kingdom of heaven for all those
whom the Father has given unto him. These two classes of
benefits are connected with the two aspects of Christ's work
already alluded to in this chapter. By suffering the penalty
of the law he procured reconciliation, and by obeying the
precept of the law he purchased the inheritance. The plain
and simple way in which, on a sure scriptural basis, without
needless speculation, the satisfaction of Christ is presented
in the Standards, deserves much praise, and merits careful
study.

5. The Confession, further, points out the fact that, al-
though the work of redemption was not actually wrought out
in time till after the incarnation, yet that work was in the
divine purpose and plan viewed as a fact, so that the virtue,
efficacy, and benefits thereof were communicated unto the
elect in all ages and dispensations, even from the beginning
of the world. These benefits, prior to the incarnation, were
exhibited in and by those promises, types, and sacrifices
which revealed Christ, and showed him to be the Seed of
the woman who was to bruise the head of the serpent, and
that he was the Lamb of God slain from the foundation of
the world, the same yesterday, to-day, and for ever. By
faith the elect in all the ages and dispensations previous to
the advent of Christ laid hold of the promises to which the
types and sacrifices related, and thus there was communi-
cated to them by the Holy Spirit the proper grace and sal-
vation which these things represented in Christ, the Messiah,
who was to come.

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6. At this point the Confession emphasizes a fact alluded
to in the last chapter. In the work of mediation it is ever
to be kept in mind that Christ acts according to both natures.
This means, against the doctrine of Rome, that Christ is
truly Mediator in both natures. In thus effecting media-
torial work, each nature does that which is proper to itself.
Still, by reason of the unity of the person, the qualities and
acts which are proper to the one nature are ascribed to the
person, even when that person is denominated by titles which
pertain to the other nature. " The Son of man which is in
heaven" is one passage to illustrate; and "the church of
God which he has purchased with his own blood " is another.

7. The last general point to be noted here has reference
to the actual application of the benefits of Christ's media-
tion. As this important topic comes up again for remark,
only a brief notice of it is now needed. To all those for
whom Christ, according to the purpose of electing grace, has
purchased redemption, he does in due time certainly and
effectually apply and actually communicate this redemption,
together with all that it implies. This he does in four im-
portant ways : First, by making intercession for them. This
is the basis of all. Secondly, by revealing to them in and by
the word the mysteries of salvation. This is done by the
Holy Spirit speaking in the Scriptures, to the end that the
elect are spiritually enlightened thereby. Thirdly, by effec-
tually persuading them, by the same Spirit, to repent of sin,
and to believe and obey the gospel. This relates to the re-
newing and sanctifying work of the Spirit in their souls, by
which they are made willing to believe and to obey ; and,
Fourthly, he governs in the hearts of his people, and rules over
their lives, by his word and Spirit, and he also overcomes all
their enemies by his almighty power and infinite wisdom.
This splendid category of benefits will be further expanded
in later chapters, but it is of value to have it set down in
outline even thus early in the exposition.

The Offices of the Mediator— The Prophetic. 141

II. The Offices of Christ as Mediator.

Strictly speaking, there is only one office, that of Mediator ;
but the Mediator in that office discharges three functions.
Still, as the Catechisms use the term office in the sense of
function in this threefold way, it will doubtless be best to
follow this familiar usage in the explanations now to be
given. The brief statement of the Catechisms is that Jesus
Christ, as the Mediator between God and man, and the Re-
deemer of his people, exercises under all dispensations
three offices, that of prophet, that of priest, and that of king.
These three offices he occupies, and fulfils their duties both
in his estate of humiliation and exaltation. Without further
preliminary remark the explanation of these offices is entered
on. The rest of this chapter will deal with the prophetic
office, and in the next chapter the other two offices will be
expounded.

III. Christ the Mediator and Redeemer^ as the Prophet of
the Covenant of Grace,

The generic idea of a prophet is of one who speaks for
God, and from God, to man. His work is to bring a divine
message, and this message may be brought in various ways
and forms. Prediction is often a part of the message, but it
is not the essential element in the mission of the prophet.
In the sense of one who speaks for God to men, Jesus Christ
is the prophet of tlie covenant of grace. He is the great
teacher sent from God to men, so that whosoever heareth
him heareth the Father. In this sense he is the eternal
Logos, or "Word, and the revealer of the Father. He it is
who reveals to sinful men, by the word and Spirit, the will of
God for their salvation. As the Mediator of the covenant
and the Redeemer of his people he first discharges the office
or function of a prophet in this broad sense. This implies
several things to be noted.

1. Those to whom this revelation of God's will is first
made are stated. The position of the Standards is here plain

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and unmistakable. It is to the church that he reveals God's
will. This, of course, follows from his place and service in
the covenant of grace. As Mediator of that covenant he acts
for his elect seed, given to him by the Father. This seed is
the whole body of the elect, and this constitutes the church
in the sense of the invisible church. But, as the visible
church stands, with her divinely-ordained laws and appointed
ordinances, as the concrete form of the invisible church at
any particular age, the visible church is also to be included
in the view now taken of that body to which the revelation
is made by the prophet of the covenant. To this body God
makes known his will in this way, and this same body having
received the divine oracles, is also the appointed custodian
of them. She is also to be the interpreter of the revealed
will of God, and also its exponent and herald to the world.
Hence, according to the Standards, God does not reveal his
will directly to the world by his Son, Jesus Christ, the Medi-
ator of the covenant, in a general or indiscriminate way, but
he reveals that will primarily to the church ; and, then, it is
the duty and privilege of the church to make it known to the
world. Here, in its covenant aspects, emerges the funda-
mental principle of all forms of missionary effort, both at
home and abroad. God, through Christ, by the Spirit, has
given the message of life to the church, and the church in
turn is to give this saving message to the whole world.

2. The instrument and agent by which this is effected is
the word and Spirit of God. In Old Testament times, and
in the apostolic age, men, divinely chosen and inspired, re-
ceived and communicated, by the aid of the Spirit, the will
of God ; and, under the same divine direction, then reduced
to permanent written form as much of the things revealed as
divine wisdom deemed necessary for the church in all ages.
In all this period the word and Spirit are the instrument and
agent of Christ, as the prophet of the covenant.

Since the days of the prophets and apostles, and the com-

The Offices of the Mediator — The PiiorHETic. 143

pletion of the canon of Scripture by them, the word as in-
strument has remained complete ; and in and by tliis word
the Spirit acts in making known to men the will of God for
theii salvation. The word is the sword of the Spirit, and
that sword is wielded by the Spiiit. The Spirit also unfolds
the meaning of the message contained in the word ; but no
additional message, other than that contained in the word, is
to be looked for, either by the individual or the church.
This is an important practical thing to remember, in order
to guard ogainst the vagaries of those supposed revelations
which men, even in these later days, are supposed to receive.
The revelation is completed in the word, which, as was seen
in an early chapter, contains all that was needful to direct
men in the way of life, salvation, and duty. The Spirit,
then, enlightens the mind, and teaches the meaning of the
message given in and by the word of Scripture. This is an
important position which the Standards hold fast throughout.

3. The Larger Catechism alludes to the various modes by
which, in different ages, the prophetic office has been ad-
ministered by Christ, and the will of God thereby made
known. It does not enlarge upon this point, however, so
that only a hint or two need now be added. In general,
there are two modes of the administration of this office,
which may be readily observed in the history of the revela-
tion from God which is given by the prophetic office of
Christ.

First, In some cases it is administered immediately. In
the Old Testament, instances of this are found in the the-
ophanies, as they are called, wherein God, usually by the
angel of the covenant, revealed in various ways some measure
of his will to men. In all these cases the pre-incarnate
prophet of the covenant was administering this office imme-
diately. So, also, in the New Testament, in the personal
teaching of Jesus Christ, there is to be seen another way in
which the prophetic office is directly administered. He was

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the great teacher sent from God, and his utterances were the
voice of God.

Secondly^ In other cases Christ administered the prophetic
office of the covenant mediately. In the Old Testament
dispensation the prophets were his messengers. God, by-
Christ, the true mediatorial prophet of the covenant, was
constantly revealing his will to his church and people. So,
in the New Testament dispensation, Christ mediately ad-
ministered his prophetic office by the agency of his apostles,
whom he commissioned to speak for him, and to whom he
promised the Spirit to lead them into all the truth. All the
inspired utterances of the apostle^, therefore, were through
Christ, the prophet of the covenant, and by the Holy Spirit
acting for him through the agency of the apostles. Then,
finally, since the canon of Scripture has been completed, and
for men now, the administration of the prophetic office is
mediate in still a different sense than that which appears in
the case of the apostles. It is now through the inspired
word alone, and by the Holy Spirit speaking therein, that
the will of God, in all that pertains to life and salvation, is
made known. In no case is the administration now imme-
diate ; it is mediate, through the word by the Spirit.

4. The extent of the prophetic work of the Mediator is
again emphasized here in the Larger Catechism. The whole
will of God, in all things pertaining to the edification and
sanctification of his people, is unfolded through the pro-
phetic office of Jesus Christ. This is true in regard to the
contents of the message which is found in the inspired Scrip-
tures. It is true, also, in regard to the saving knowledge of
Jesus Christ which the believer possesses. The whole will
of God necessary for salvation is found in the Scriptures,
and that message brought home to the mind, the heart, and
the life by the Spirit, affords all the means necessary for a
knowledge of salvation and duty. This being the case, there
is no need of any special present-day revelations. The duty

The Offices of the Mediator — The Prophetic. 145

and privilege of all men is to search the Scriptures, as the
oracles of God, and to pray earnestly for the gracious aids
of the Holy Spirit, to make the message clear and saving to
their souls.

5. The last point which merits notice in the Standards
refers to the period during which Christ continues to dis-
charge this prophetic office. As he is the Mediator of the
covenant in all ages, so, as Mediator, he discharges the pro-
phetic office during all these ages. Directly or indirectly,
he is the one only true revealer of the Father, and the only
divine unfolder of the will of God. He was with the church
in the wilderness, as its prophet, priest, and king. Amid all
the changes in the mode or manner of administering this
office, the fact remains that the abiding relation of the pro-
phetic office is the fixed and unchanging factor. In patri-
archal times, in the Abrahamic covenant, in the Mosaic
economy, and in the gospel dispensation, the office of the
pre-incarnate Logos, second person of the Trinity, either as
pre-incarnate Logos or as the theanthropic Redeemer, was to
reveal the Father, and to make known the will' of God to the
church in all the ages. Even now, the Holy Spirit is ob-
tained by men only because the Mediator of the covenant
exercises his prophetic office as well as his priestly. By this
means Christ, by and through his word and Spirit, is con-
stantly revealing to his church and people those things which
make them wise unto salvation. And then his church is in
turn commissioned to declare to men the will of God in the
message of the gospel. Here, again, in a slightly different
way, the great duty of the church, to give the good news of
life and salvation to all the nations of the earth, is announced.
The Standards, therefore, exhort the church to forget not her
true mission among men in the world. She is to be the liv-
ing mouthpiece of God, through Christ, by the word and
Spirit, to the world.

It maybe interesting to note an inference which can be
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properly made at this point, in regard to the nature of the
office of the minister of the gospel. It is evident, from what
has just been said, that the office of the gospel minister
stands closely connected with the prophetic office of Christ.
It does not, therefore, stand directly related to the priestly
office, so that in no proper sense are the ministers of the
gospel to be regarded as priests, nor should they assume
any priestly functions. They are but the mouthpieces of
the church, as she seeks to declare the message of God to
the world. They are the stewards of the manifold mercies of
God, and they are to interpret the word and declare the mes-
sage to the world. Behind all this lies the prophetic office
of Christ, and to this office that of the gospel ministry is
directly related. Christ alone is the priest at the altar, and
his servants are ministers, not priests.

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CHAPTER XII.

THE OFFICES OF THE Mj^DIATOH-

KINGLY.

THE PRIESTLY AND

SnoBTER Catechism, 25, 26; Larger Catechism, 44, 45, and 55; Con-
fession OF Faith, VIII.

IK this chapter the e^.position of the offices of Christ as
the Redeemer is to be continued. What the Standards
teach concerning the priestly and kingly offices is to be ex-
plained. Some simple introductory remarks are necessary
in order to understand aright the general teaching of the
Standards, especially in regard to the priestly work of the
Mediator of the covenant of grace. Two such remarks are
made.

The first is to the effect that much that was said at the
beginning of last chapter, in the general outline of the teach-
ing of the Confession in reference to Christ's mediatorial
work, relates directly to the two offices now under considera-
tion. Though the terms priest and king are not there used,
the things which they denote are really implied in what the
Confession states. Then in the Larger Catechism, the inter-
cessory work of the Redeemer, as a priest, is spoken of at some
length, in connection with his exaltation in the fifty-fifth
question, as it is also in the eighth chapter of the Confession,
from the fifth section onwards. It is worthy of remark, also,
that all through what the Larger Catechism has to say in
regard to the humiliation and exaltation of Christ, many
things which pertain to his priestly and kingly offices are at
least indirectly expressed.

The second remark of an introductory nature is to the
effect that the space in the Standards which is dev^oted to
the priestly work of Christ seems very limited, when com-

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pared with that devoted to this subject in many of the great
treatises on theology. In not a few of these treatises much
more space is given to the priestly office than is devoted to
both the prophetic and kingly offices taken tegether. In the
Shorter Catechism almost the same length of statement is
used in regard to each of the offices, while in the Larger Cate-
chism the kingly office has more space assigned to its state-
ment than either the prophetic or priestly. In the Con-
fession, all the offices are so blended together in their
statement under the general idea of mediation that no clear
line of division appears between them. One thing, however,
is evident from the mode of statement given in the Confes-
sion, and that is, that what the theologians discuss at great
length as the atonement does not receive special or separate
treatment in it; and it is a matter which causes some sur-
prise that the term atonement does not formally occur in the
Standards. Keconciliation and intercession, redemption and
salvation, sacrifice and satisfaction, are the great words
which the Standards use to express what the term atonement
includes. It may not be going too far to say that the state-
ment of the Confession can scarcely be regarded as so clear
and strong as that of the Catechisms. One, indeed, could
almost wish that the Confession had laid a little more stress
upon this cardinal doctrine.

I. The Priestly Office of the Mediator.

In general, it may be said that the special function of a
priest is to act for man to God. If the prophet speaks from
God to man, the priest acts for man towards God. The idea
of mediation between God and man, which the priest among
men represents, is that which appears as the priestly office
of Christ is considered. Many things bearing upon this
office in a general way were stated at the beginning of last
chapter. In the further exposition of this chapter several
important particulars, based largely upon the Catechisms,
are to be set down in reference to the priestly office. This

Offices of the Mediator — Priestly and Kingly, 149

office has really two great branches, and it may be best to
considor these separately under different heads. These may
be called the atoning and intercessory phases of Christ's
priestly work.

1. The atoning or sacrificial work of Christ, the Mediator,
is to be first considered. The Standards in various ways
emphasize this phase of Christ's priestly office. At times
the sufferings and death of Christ, as the means by which
atonement or satisfaction was made, are given great promi-
nence; and at other times the results of this atonement in
purchasing redemption, or in making reconciliation, are
chiefly dwelt upon. In the explanations now to be made,
the contents of the Standards may be summed up under sev-
eral heads, some of which, on account of their intrinsic im-
portance, may be somewhat expanded.

Firsts As a mediatorial priest, Jesus Christ is the one who
makes the offering which is to secure satisfaction. Being
taken from among men, and being appointed by God, the
priest is one who officiates on behalf of men. He officiates
at the altar, and offers both gifts and sacrifices for men. So
in the case of Christ in his priestly office, and as the repre-
sentative of his elect covenant people at the holy altar of the
divine justice, there is a priestly satisfaction made by him
for them. And he himself is the divinely-appointed and
fully-qualified priest who officiates at this altar.

Secondly, Christ is not only the priest, but he is also the
sacrifice. He offered himself once for all. Hence, the re-
markable fact appears that he is both the priest who makes
the offering, and the sacrificial victim offered. In this respect
his priestly service is entirely different from that which ap-
pears among men, even in the Jewish dispensation. With
them the priest was one thing, and the sacrificial offering was
another thing. But in the case of Christ, the offerer and the
offering were found united in the same person. He himself
as an offering was perfect, or, as the Larger Catechism says,

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The Presbyterian Standards.

he was without spot before God. This was in accordance
with what the law of Moses required, for the sacrificial lamb
was to be without spot or blemish. He was the spotless
Lamb of God, as an offering laid upon the altar. This means
that he was sinless in his humanity. He was faultless in his
theanthropic person. He was in this way qualified to be a
true sin-offering for sinful men, and so to bear the sins of
his people in his own body on the tree.

Thirdly, As a priest he rendered a perfect obedience to the
law of God. This is what is termed Christ's active obedi-
ence. By means of this he fulfilled the precept of the law
which Adam left unfulfilled, when he failed and fell. In this
relation he rendered a perfect obedience, and became en-
titled to the reward of that obedience on behalf of his people.
And all the sufferings and humiliation of his earthly lot, as
he kept perfectly the whole law of God as no mere man since
the fall could keep it, are to be taken into account in this
connection. This phase of the priestly work of Christ is one
which is often left too much in the background. It is by
means of it that the everlasting inheritance has been pur-
chased, as the positive benefit of redemption. The mere
remission of penalty, even where satisfaction has been made,
is purely negative, and in the nature of the case cannot bring
reward.

Fourthly, As a priest Christ makes a sacrificial atonement
for the sins of his people. This is the very core of the work
of Christ in his priestly office. It is sometimes called the
passive obedience of Christ, and by means of it he rendered
satisfaction to the penalty of the law which had been in-
curred by the whole race through the transgression of Adam.
All parts of the Standards give prominence to this point.
The Confession says that he offered up a perfect sacrifice of
himself once unto God, and thereby fully satisfied the justice
of the Father, and purchased reconciliation. The Larger
Catechism states that he offered up himself to be a recon-

Offices op the Mediator — Priestly and Kingly. 151

ciliation for the sins of his people. The word reconciliation
is evidently used here in the same scriptural sense as the
term atonement in modern theology, and it seems a capital
word. The Shorter Catechism to a certain extent modifies
the language, but presents the same idea when it asserts that
Christ once offered up himself a sacrifice to satisfy divine
justice and reconcile us to God. This is perhaps the best
brief statement of the doctrine to be found anywhere outside
the Scriptures. It will be observed that the Catechisms do
not distinguish between the active and the passive obedience
of Christ, the former meeting the precept of the law, and the
latter its penalty under the covenant, as the Confession does
when it says that Christ rendered a perfect obedience and.
sacrifice. The result of the passive obedience, expressed by
his sacrifice of himself, is that he purchased reconciliation
for his people.

Fifthly, It is clearly the teaching of the Standards that
IJhrist's obedience and sacrifice, in the priestly ofl&ce, are
penal and vicarious. These words are not directly found in
the Standards, but they are distinctly implied in all their
teaching at this point. The very idea of the priestly office
suggests that its service is vicarious, as the priest in it
officiates on behalf of others, and answers for the legal
liabilities of those whom he represents before God. Then
the phrase, "for the sins of his people," which is found so
often in the Standards, can only mean the same thing. Very
many passages of Scripture fully justify the statements of the
Standards upon this subject. And in like manner, the whole
status of Christ, as the Mediator of the covenant, as it is pre-
sented in the Standards, and according to which he is the
legal representative and voluntary substitute of his covenant
people, implies that his priestly service is vicarious, and that
his sacrifice is not merely an exhibition of unselfish, moral
heroism, but a penal offering to the justice of the Father for
the sins of his people. As a sacrifice, his atoning death.

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III If I

was penal and vicarious, according to the teaching of the
Standards ; and it is very evident from the proof liexts that
the Standards do not overstate the truth of Scripture upon
this subject.

Sixthly, The closing remark concerning the sacrificial work
of Christ is of a somewhat general nature. The priestly-
work of Christ, as exhibited in the preceding paragraphs,
has a twofold bearing upon the results of the mediation
which Christ performs between God and man. First, To-
wards God : the perfect obedience and sacrifice of Christ,
having made satisfaction to divine justice, propitiated the
wrath of God, and procured his favor. Hence, God is re-
conciled, and his auger is turned away. It is in this sense
that Christ is a propitiation for the sins of his people.
Secondly, Towards man : the same obedience and sacrifice of
of Christ expiates the guilt of the sins of his people. That
guilt is met and fully removed by Christ. In this sense
Christ is an expiation for the sins of his people. The sacri-
fice which he offered was offered on their behalf, and, as a
result, their guilt was expiated by him, as he bore their sins
in his own body on the tree. Hence, by the sacrificial
branch of Christ's priestly work, the wrath of God is pro-
pitiated, and the guilt of man is expiated. He makes our
peace with God, and takes all the guilt of his people away.

2. The intercessory work of the Mediator of the covenant
of grace is now to receive some attention. On its own ac-
count, and because of the present comfort which this branch
of the doctrine brings to the believer, it deserves careful at-
tention. What the Standards say concerning it is scattered
through several sections, so that an effort must be made ta
gather these together in the form of a complete summary at
this point. Both Catechisms announce that one important
part of the priestly work of Christ is to make continual in-
tercession for his people. The Confession says that Christ
sitteth at the right hand of the Father, making intercession ;

f-s

Offices of the Mediator — Priestly and Kingly. 153

and, again, that he maketh intercession on behalf of those
for whom he hath purchased redemption. But it is in the
Larger Catechism that the fullest statement of the interces-
sory work of Christ, the Mediator, made in the Standards, is
to be found. It contains several items of much interest and
value.

First, He appears continually in the human nature before
the Father in heaven. He is the God-man in his thean-
thropic person, having a glorified human nature, still in
union with the divine nature, in his Father's presence in
heaven. His person, therefore, is well qualified to do the
work of intercession. The dignity of his divine nature gives
him equality with God, and his human nature gives him a
kinship with men that enables him to bring them into his
Father's presence with favor and acceptance.

Secondly, As the meritorious ground of his intercession,
Christ presents the virtue of his perfect obedience and sac-
rificial death. This is the condition of the covenant which
he fulfilled perfectly, so that he can justly claim the promised
covenant reward for his people as well as for himself. In
the advocacy which he thus makes as a priestly Mediator he
presents the value of the satisfaction which, by his active
and passive obedience, he rendered as Mediator of the cove-
nant. By this means he abundantly provides for the virtual
justification of all his covenant seed. This might be called
federal justification.

Thirdly, In making his intercession, or advocacy, Christ
pleads with his Father that the benefits of the redemption
which he purchased may be applied to all his people who
believe in him. This means that there shall be given to
them the Holy Spirit, to renew them and unite them to him,
and thus grant to them eternal life, and produce in their
hearts and lives all the Christian graces. In like manner he
engages to answer all charges or accusations made against
them, and to secure their justification and adoption at the

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The PliESBYTERIAN STANDARDS.

haud of his Father. By this means the intercession of Christ
secures the application of all saving benefits to all believers,
and consequently their acceptance with God and assured sal-
vation from sin, both in respect to its guilt and its power.

Fourthly ^ By his work of intercession Christ also secures
for his people peace of conscience, which means that relief
from the inward sense of guilt, and the dread thereby engen-
dered, is procured by him for all his believing people. This
inward sense of peace and reconciliation flows from the out-
ward removal of the guilt of sin almost as a matter of course,
and this all the more surely when it is remembered that prior
to the exercise of the faith v hich conditions the removal of
the guilt of sin in justificaMon, the nature of the believer has
been renewed, and has become spiritually alive. Even in
the face of daily faults and failures, believers have, through
the prevailing intercession of Jesus Christ, the Mediator of
the covenant of grace, constant access with holy boldness at
a throne of grace, where they may obtain the pardon of their
sins, and grace to help in every time of need. And, further,
it is only by virtue of the intercession of Christ that believers
possess, and may assuredly rejoice in, an abiding sense of the
acceptance of their persons and services in the sight of God.
This point of view will emerge again when justification is ex-
plained, so that it is not dwelt on at length now. Christ
intercedes in heaven with the Father, and he procures the
Spirit, who intercedes with men on the earth. The former
is conducted before God, and the latter is effected in the soul
of the believer. Made effective by the intercession of Christ,
they bring God and the elect believing seed into peace and
harmony. Considerable space has been devoted to the two
branches of the priestly office of Christ, because of its tran-
scendent importance and on account of some modern ten-
dencies to make less of it than the Scriptures demand. The
Standards are only true to the Scriptures when they lay great
stress upon this part of Christ's work of redeeming grace.

^W'.

Offices of the Mediator — Priestly and Kingly. 155

II. The Kingly Office of the Mediator.

The kingly oflfice of Christ is now to be taken up and de-
Teloped with some care. In the great treatises on theology
this office of the Mediator is disposed of far too hurriedly,
especially when it is to be observed that it has great promi-
nence both in the Scriptures and in the Standards. Thus
the elder Hodge devotes one hundred and thirty pages to
the exposition of the priestly office, and only thirteen to that
of the kingly, while Shedd really gives no proper separate
treatment to the kingly office at all. This is not in harmony
with the structure of the Standards and the balance of the
parts of Christ's work which they exhibit. This exposition
will seek to guard against this defect.

Here, too, the Catechisms, especially the Larger, contain
very complete statements of the doctrine taught in the Stand-
ards upon this point. The fact that Christ discharges the
office of a king implies that there is a kingdom, or spiritual
commonwealth, of which Le is the king or head. This king-
dom is the invisible church, strictly speaking ; but this will
be fully considered later on in the explanation of the Stand-
ards. The fact is only pointed out now, and the remark added,
that the visible church, in its outward organization, is the
concrete expression, for the time being, of that spiritual
kingdom of which Christ is the king and head. The par-
ticulars here involved are now set down in order.

1. It is as a king that Christ gives the Spirit, as was seen
in the explanation of his intercession, to effectually call a
people out of the world to be his peculiar people. They are
thereby translated from the kingdom of darkness into the
kingdom of God's dear Son, and delivered from the bondage
of Satan to be introduced into the liberty of the children of
God. In this way Christ, as mediatorial King, constitutes
his own kingdom, and makes his own subjects. All true be-
lievers are subjects of this invisible spiritual kingdom, while
all professing Christian are the members of the visible form
of this kingdom.

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The Presbyterian Standards.

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2. As a king he also subdues his people unto himself.
They are made willing in the day of his power. Having
called them by his Spirit, that same Spirit, dwelling in them,
brings them into sweot and willing obedience to his holy
and righteous will. Having given to them in the Scriptures
the laws of the kingdom, they are enabled, by the aid of the
Spirit, to obey from the heart these laws, which express the
will of God. This experience proceeds through all their life,
so that head and heart, will and conscience, words and actions,
are brought ever into more v^omplete harmony with his will.

3. As a king he next rules his people as the subjects of
his kingdom. This rule or control is exercised with the
sceptre of love in the hearts of his people, so that from the
heart they submit to his authority in all th'ngs. Before him
every knee bows and every tongue confesses. In this con-
nection the Standards signalize the important fact, to be en-
larged upon afterwards, that Christ as king has given to his
people, as his kingdom, certain officers, laws, and censures,
by means of which he visibly governs them. These things
evidently relate to the visible church in the world, just as
the rule of love and grace in the heart pertains to the mem-
bers of the true invisible church. The visible church has
thus had given to it certain officers, who are to rule for
Christ in his kingdom. These officers are announced in the
Scriptures, and their several duties are prescribed. He has
also given them suitable laws, and these are to be found in
the Holy Scriptures, which may almost be termed the con-
stitution and statute-book of the kingdom. And, finally, ne-
cessary censures are appointed in the Scriptures, and these
are to be administered, not by physical or temporal pains or
penalties, but by divine sanctions and spiritual penalties, in
order to secure propriety of conduct on the part of those
who profess to be the subjects of the kingdom of Christ.
These three things form the confessional basis for the sys-
tem of church polity to be afterwards unfolded.

Offices of the Mediator — Priestly and Kingly. 157

4. Again, as a king Christ defends his people. There are
spiritual foes, and they are many, subtle, and strong. From
the assaults of these Christ defends his people by his word
and Spirit. As a king he corrects his people for their sins,
80 as to make them more careful in time of temptation, and
to cause them to rely more and more upon the gracious sup-
port of their king. He also rewards them for their faithful
service, and thus cheers them in their conflict with sin and
all their lofeti. He also supports them in all their tempta-
tions, and makes his powerful grace sufficient for all their
need, for he will not suffer them to be tempted above what
they are able to stand. So, also, in the season of sorrow and
suflfering, they will not be overlooked nor forgotten by their
king, but will receive strong consolation, seeing that they
have fled to him for refuge. This is a very precious doc-
trine which the Standards thus exhibit so fully.

5. But Christ, as mediatorial king, does still more than
this, for even the enemies of his people are under his con-
trol, and he powerfully restrains them. Satan is but a crea-
ture, and, though he is allowed to tempt believers, yet even
he is not free to exercise all his evil designs upon them, for
the reason that Christ, as their king, not only stands for
their defence, but also restrains and overcomes their ene-
mies. For the individual believer this fact is full of comfort
and cheer. At times it may almost seem as if the enemies
of the kingdom were going to have things all their own way ;
but there is divine assurance that the gates of hell shall not
prevail against this spiritual kingdom, and that not one of
its subjects shall be destroyed. Through Christ, their king,
they shall all be more than conquerors in the end.

6. Finally, as king, Christ powerfully orders all things for
his own glory, and for the good of his church and people.
It is in this respect that he is head over all things to the
church, which is his body, and of which body he is the head.
Thus he rules over the realm of nature and in the sphere of

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providence. He is King of kings and Lord of lords. The
cattle upon a thousand hills, and the silver and the gold, are
his. He orders all the events of providence among men and
among the nations of the earth in such a way as to truly fur-
ther the interests of his kingdom, and at the same time to
promote his glory in the world, and to secure the present and
eternal welfare of the individual members of his kingdom.
And thus it is that all things shall work for the good of his
people, since the "all things" are in his hand. He is thus
able powerfully to order them all for the good of those who
love him, and who are the called according to his purpose.
This fact cannot fail to greatly cheer the believer in his
earthly pilgrimage.

In this connection it is added, last of all, that, as a king,
Christ takes vengeance on those who know not God and
obey not the gospel. Thus, the Standards teach that the
authority of Christ as the mediatorial king extends, in a ju-
dicial way at least, over all his enemies and over the ene-
mies of his kingdom. They shall one day be made to lick
the dust, and they shall become his foot-stool ; and he shall
be exalted King of kings and Lord of lords, to the glory of
God the Father.

h
[

CHAPTER XIII.

THE nU\rrLTA TTON and exaltation of CHRIST.

SnoRTEK Catkohism, 27, 38; Lauoeu OATBonisM, 46-66; Confession of

Faith, VIII.

THIS chapter leads to the exposition of what is usually
called the estates of the Redeemer. So far, at least,
as the Confession is concerned, some of the same things will
come up for discussion as have engaged attention in the two
preceding chapters. It is in the Catechisms that special and
very complete statements are to be found. The Shorter has
two suggestive questions upon this subject, while the Larger
has no fewer than ten, which cover the whole ground very
fully, and give a more extended statement of the same facts
as are set down in the fourth section of the eighth chapter
of the Confession.

In a general way, the estates of Christ embrace all those
stages of experience and activity through which the Re-
deemer passed, specially during the period from his incar-
nation till his glorification. They describe all that he was,
did, and suffered from the time that he left his Father's
bosom till he returned to his Father's right hand. It is evi-
dent, therefore, that a knowledge of what is involved in these
estates is very necessary in order to obtain a complete view
of what Christ was, what he became, and what he endured,
and how he triumphed as the Mediator of the covenant and
Redeemer of his people. These estates are, therefore, con-
sidered with some care in this chapter.

I. Christ's Estate of Humiliation.

In this estate the prophetic office comes clearly into view
in the personal teaching of Jesus Christ on the earth, but
the priestly work of the Redeemer is still more prominent,

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especially towards the close of his ministry among men. As
a great teacher sent from God he was exercising the pro-
phetic office when he spake as never man spake ; and then,
in the obedience which he rendered and in the sufferings he
bore, and specially in the death which he endured, he was
discharging the important functions of the priestly office.
It is at the same time to be remembered that the kingly
office was not in abeyance, though it was in the back-
ground, in this estate, whose particulars are now to be ex-
plained.

1. Christ Humbled Ilimself in his Birth.

The humiliation of Christ, which is that low condition in
which for our sakes he emptied himself of his glory, and
took upon him the form of a servant, really begins with his
incarnation and birth, although in the divine purpose it was
ideally in view from all eternity. All that was involved in
emptying himself of his glory, and in assuming humanity into
union with his deity, of course, cannot be fully understood
or explained. The Standards state the fact, but do not offer
any elaborate explanation of it. In his conception and birth
it is evident that he greatly humbled himself. The second
person of the adorable Trinity appeared as a helpless babe
at Bethlehem. He was the eternal Son of God, and dwelt
in the bosom of the Father; yet, in the fulness of time he
became the Son of man and was found in fashion as a man.
Then he was born of a woman in the lowly walks of life.
He was not born of princely parentage or of lofty lineage,
though he was of the house of David, for that once royal
house was now in decadence. His advent, too, was marked
by not a few circumstances of more than ordinary abasement.
He was born among strangers, far from home, and in a
stable. He was cradled in a manger with the dumb animals
about him, yet out on the plains near by the heavenly hosts,
with their divine anthem, heralded his advent. The Lord of
glory was a babe in the L wly manger.

The Humiliation and Exaltation of Christ. 161

2. Christ Humbled 1 nmself in his Life.

Here the whole of that wonderful life of Jesus of Nazareth
might be properlj described, and this would give a picture
such as men had never seen, or the world never known. He
subjected himself to the stern demands of law, although as
its author he was really above the law under whose claims
he voluntarily passed for a time. Having thus taken his
place under the law, there came to him as a matter of course
much of hardship and humiliation. He submitted to the cer-
emonial law, and so was circumcised, observed the Passover,
and lived as a Jew. He also came of his own volition under
moral law, and assumed his place under the legal conditions
of the covenant of grace, and thus undertook to render the
perfect obedience which was required in all these relations.

Thereby he perfectly fulfilled all forms of legal obligation
thus assumed. He came to fulfil and not to destroy the law
and the prophets. His life was in perfect conformity, both
in its form and spirit, with the moral law of God. He was
holy, harmless, and undenled. He also completely fulfilled
all the conditions of the covenant of grace of which he was
the mediator, so that he could say that he had finished the
work which the Father gave him to do. With the cold and
heartless indignities of the world he was in constant conflict.
The spiritual dullness and actual unbeUef of his disciples,
the impenitence of his own people, and the cunning and cruel
opposition of the Jewish rulers, Jl laid heavy burdens upon
him during his life. And worse than all, the temptations of
Satan, especially in the wilderness of Judea, were one of the
severest conflicts, and no doubt one of the sorest humilia-
tions, of his earthly career. This temptation, let it be re-
membered, was real, and one specially painful factor in it,
doubtless, was the close contact with sin and suffering which
must have been so abhorrent to his holy soul. He was also
subject to the usual infirmities incident to the estate of man.
He was weary, hungry, thirsty, and often kept his sleepless
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vigil upon the mountains. And all this was aggravated by
the fact that in his lowly earthly condition he had no temporal
resources to support him, or to aflford relief amidst it all.
He was dependent upon others for many of the ordinary
necessaries and supports of this life.

3. Christ TImnhled Ilimself in his Death.

At this stage the humiliation of the Redeemer becomes
still deeper. All the suffering-^ associated with his closing
days on the earth come into view at this stage, and of these
the Larger Catechism gives a good summary. The descrip-
tion of these sufferings may begin with Gethsemane and the
agony there. Then comes the betrayal by Judas, one of the
twelve, by means of which he was put into the hands of his
enemies. This perfidy must have pierced his true and trtHSt-
ful soul with sore sorrow. Worse still, in some respects, was
the fact that all the rest of his disciples forsook him and fled,
and one of them who had sworn that he would never leave
his Master denied him in that trying hour. He was thus
left to tread the winepress of his humiliation alone ; and how
deeply he must have felt the isolation of that season! In
addition, by the cold and heartless world he was scorned and
rejected. He was scourged, mocked, smitten, spat upon, and
crowned with thorns, at the hands of the Jews and Romans,
who may be taken to represent ilie world. He was con-
demned by Pilate on the testimony of false witnesses, and to
appease the clamor of the Jewish rulers he was sorely tor-
mented by his persecutors. Then of a still deeper nature
was the humiliation which arose at this point from his con-
flict with death as the penalty of sin, and as he stood face to
face with the powers of darkness in deadly spiritual combat.
He felt the pangs of the penalty of sin and he bore the awful
weight of the wrath of God, and this led him, in the desolation
of his soul, to cry out, " My God, my God, why hast thou for-
saken me ? " This wrath of God which he bore is not to be un-
derstood as passionate anger or revengeful rage, but as the

The Humiliation and Exaltation of Christ. 163

inexorable moral antagonism of God against sin, expressed
by the necessary infliction of penalty. In this sense he en-
dured the wrath of God, and the measure of the shame and
humiliation which this entailed no tongue shall ever be able
to tell. Finally, he laid down his life as an offering for sin.
He laid it down willingly, for he was not forced to die. He
had power to lay down his life, and he had power to take it
again. Hence, he made his soul an offering for sin, and
presented himself as a sacrifice without spot unto God. Nor
can the fact be overlooked that the mode of his death was
painful and humiliating in the extreme. It was the cursed
death of the cross, with all its shame and woe. The Lord
of life and glory was nailed as a malefactor to the tree.

4. lie Ifurnhled Ilimself after his Death.

This brings us to tho deepest dept-\s of his humiliation.
His body was taken from the cross by kind-hearted strangers,
who were, perhaps, secret disciples, and buried in a new-
made tomb. He remained in the state of the dead and
under the power of death for a time. It is the midnight of
his humiliation now. It seemed as if now, surely, the powers
of darkness had gotten the victory, and that Satan had tri-
umphed. Death, the penalty of sin, had laid him low, and
the grave held him firmly in its grasp. He M'as really dead.
His spirit had gone to God who gave it, and his body lay
cold and lifeless in its rock-hewn tomb.

It is in this connection that the phrase in the Apostles*
Creed, " and he descended into hell," which is alluded to in
the Larger Catechism, properly comes up for some brief
remarks. This much-discussed phrase does not mean that
Christ, in his disembodied spirit, actually went, after his
death and prior to his resurrection, to the spirit world, and
to that region of the unseen abode where the spirits of the
saints of the Old Testament dispensation were held for the
time, to declare the full gospel message to them, and so to
bring them into the enjoyment of the felicity of the heavenly

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state. Nor does the phrase mean that the human soul of
Christ went really into hell, there to secure a victory over
Satan in his own proper abode. Nor, again, can it be rightly
taken to signify that his human soul actually went to that
place of punishment where the souls of the lost are kept,
that he might there fully endure all that was needed to make
a full penal satisfaction for sin. To understand the phrase,
the meaning of the word hell must be observed. It does not
mean the place or state of the finally lost, but it rather de-
notes the invisible world of departed spirits. Hence, the
meaning of the phrase is, that during the period between
his death and his resurrection Christ's human spirit, or soul,
was in the region of departed disembodied souls in the un-
seen world, and at the same time his body was lying in the
tomb. In his case, of course, the departed human spirit
would go to the estate of the blessed, for he had said to the
thief on the cross, who died penitent, that they would be
together that day in paradise. And all through even these
experiences, the personal union of the human and the divine
natures was not destroyed in the God-man. This completes
the teaching of the Standards in regard to the humiliation of
the Redeemer.

II. Christ's Estate of Exaltation.

The humiliation of Christ leaves him under the power of
the last enemy in the state of the dead, and it is just at this
point that the description of his exaltation given in the
Standards finds him. This estate embraces several important
particulars as follows :

1. Christ was Exalted in His Res^irrection.

Though he came under the power of death, he was not
suffered to see corruption, for on the third day he rose from
the dead, even as he said he would. By his resurrection the
very same body in which he was crucified was reanimated,
as he rose triumphing over the grave. This body, thus
raised, possessed all the essential properties which it had

The Humiliation and Exaltation of Christ. 165

prior to his death on the cross, but after the resurrection it
was to die no more, so that it did not possess mortality, or
other common infirmities incident to this present mortal life.
In the article of the resurrection the human soul of Christ
was reunited with the reanimated body, thereby constituting
the complete human nature which remained all the time in
indissoluble union with the second person of the Trinity.
He also raised himself by his own power, having power to
take up his life again, even as he willingly laid it down.
By this fact he gave forcible proof that he was truly the
Son of God. Moreover, by the fact of his resurrection
Christ gave final and convincing proof that he had con-
quered death, and vanquished him who had the power of
death, and so became the Lord of the quick and the dead.

All this, the Larger Catechism says, he did as a public
person and as the head of the church. By this fact the
representative and vicarious nature of Christ's office and
work is further evident. By the resurrection of Christ the
justification of all his people is assured, for as he died for
their sins, he also rose again for their justification. Thus,
by virtue of his atoning death and triumphant resurrection,
he secured the virtual justification of all his elect covenant
seed before his Father's face. In like manner, by the resur-
rection of Christ from the dead, his people have the assurance
of quickening grace in their hearts, the promise of almighty
support against their enemies, and a sure pledge of their
own resurrection at the last great day. The resurrection of
Christ, therefore, has much meaning and great comfort for
the believer.

2. Christ was Exalted in His Ascension.

In this important fact the exaltation of Christ appears
more distinctly. After his resurrection he was often seen
by his disciples, conversed much with them, especially in
regard to the things pertaining to the kingdom of God, and
at the close of forty days he gave them the commission to

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IH«

preach the gospel to all nations, and added the promise that
the Spirit would be poured out upon them. Having done
these things, he ascended up into heaven from the Mount of
Olives, near Jerusalem. He ascended still in the human
nature ; and he was also the federal head of his people, and
mediatorial king of his kingdom. Triumphing over all his
foes, h© went up into heaven visibly, and entered the highest
heavens, there to receive gifts for men at his Father's gracious
hand. It is further said, that by the fact of his resurrection
and ascension Christ raises the affections of his people
heavenward, and that he has gone to his Father's house of
many mansions to prepare a place for them. There he now
is, and shall continue to be, till his second coming, at the
end of the world, when he shall come to judge the q lick and
the dead at the appointed day.

Two interesting questions are suggested by the statements
of the Standards at this point. The first relates to the
precise time when the body of Christ was really changed
into the glorious body, and the second has reference to the
time and purpose of the second advent of Christ. As to the
first of these questions, the Standards do not directly speak.
Some things seem to indicate that the body was at least
partly changed soon after the resurrection, but definite con-
clusions cannot be drawn from what even the Scriptures say.
It is clear, however, that in connection with the ascension
the change was completed, and that his body was then
glorified, and made meet for its heavenly estate. As to the
second question, it is evident that the Standards teach what
is now known as the post-millennial view of the time and
purport of the second advent of Christ. Their teaching is,
'hat he has ascended to the right hand of the Father, where
he shall remain till the end of the world, and that when he
shall come again it shall be to judge the quick and the dead.
3. Christ is Exalted by Sitting at the Right Hand of God,
This fact marks a distinct onward stage in the exaltation

The Humiliation and Exaltation op Christ. 167

of the Redeemer. It is in his theanthropic person, as the
God-man, that he sits at the Father's right hand, where he is
advanced to the very highest favor with God the Father.
And, as he wears the nature of his people, and represents
them, he makes them sit together with him in the heavenly
places. There he is also granted fulness of joy, and invested
with divine glory, and at the same time he is pdven power
over all things in heaven and on earth. lie is thus in the
place of honor, power, and glory, at the right hand of the
majesty on high.

The kingly office comes now more and more distinctly into
view, though the prophetic and priestly are, of course, still
exercised. At the right hand of the Father he administers
the affairs of his great spiritual kingdom. He gathers in his
people, as the subjects of his kingdom, and then defends
them by his good providence and powerful grace, and at the
same time subdues all their enemies under him. He also
furnishes his ministers with gifts and graces, so that they
may be fitted for their work. This section closes by adding
that Christ makes intercession for his people at his Father's
right hand; but as this poinii was fully explained in last
chapter in connection with the priestly office of Christ,
nothing more need now be added. It will suffice to observe
that intercession seems to be a priestly function exercised
specially by Christ in his estate of exaltation, just as atone-
ment is a priestly function exercised in his estate of humilia-
tion.

4. Christ is to he Exalted in Coming to Judge at the Last
Day.

This is the final factor or stage in the exaltation of the
Redeemer. The exercise of this stage lies yet in the future,
for the stage of the exaltation now in progress is the one
described in last section. In coming again to judge, it is
eminently appropriate that he who was unjustly judged, con-
demned, and put to death by wicked men, should be the

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judge of men and angels in the end. The Standards say
that he shall come in great power, and in the full manifesta-
tion of his own glory, and of his Father's as well. The con-
trast between his first and second advents is indeed very
marked. Then he was an infant in the manger, now he is
the judge upon the throne. Of his first advent the angels
were the attendant heralds, of his second all the holy angels
are also to be attendants at the world's last great assize. He
shall come with a shout, and with the voice of the archangel,
and with the trump of God, to judge the world in righteous-
ness. The resurrection of the dead, which will be treated at
length in its proper place later on, will come to pass, and
then the judgment will be set. Thus, in the midst of this
august scene, Christ will appear on the highest summit of
the estate of his exaltation. He is now the judge upon the
throne. The whole race of mankind will be assembled for
its final judgment. The holy angels, as has been seen, are to
be there as attendants, and all mankind, both the just and
unjust, the former on the right hand, and the latter on the
left hand of the judge, shall be present. The apostate angels,
with Satan at their head, will also be there, to have meted
out to them their final and irrevocable doom. The elements
shall melt with fervent heat, and the heavens shall be rolled
up as a scroll. The membership of the invisible church
shall then be found complete, ready to hear its last joyful
welcome, and to enter upon its eternal home. Then time
shall be no more, and when the judgment is over the destiny
of men and angels will be forever fixed. Then, last of all,
Christ will deliver up to the Father the kingdom of which he
is the mediator, and the purposes of redemption will enter
on their final and eternal stage.

With the close of this chapter an important stage in the
exposition of the doctrines of the Standards is reached.
What they have to say in regard to the worV of Christ as
mediator, in itself considered, is complete. In the next, and

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The Humiliation and Exaltation of Christ. 169

some subsequent chapters, that aspect of Christ's work
according to which it is considered in its application to his
people for whom he purchased redemption will engage atten-
tion. It is at this stage that the Confession considers the
exceedingly difficult and ver^ important question of man's
freedom, or the problem of the moral agency of men. The
Catechisms do not directly discuss this question, but later on
they deal with man's ability to keep the law of God, and thus
really raise one important phase of the same question. This
being the case, it may be best to exhibit what the Standards
teach upon this subject in a complete statement at this stage.
And it seems all the more fitting to do so in this connection,
when the question of the application of the benefits of the
redemption which is in Christ Jesus to sinful men is raised,
and when their ability in the case should be understood.
At this stage, therefore, what the Catechisms say upon this
knotty point will be incorporated with the teaching of the
Confession, although this will rearrange the order of the
topics in the Catechisms, which has been followed quite
closely thus far in the exposition.

OHAPTEE XIV.

FREE WILL AND AnTLTTY; GUILT AND ITS DEGREES.

SiiouiKK Catkoiiism, 82-84; Laugkk Catkouism, 149-153; Confession ok

Faith, IX.

IN entering upon the exposition of man's free agency, one
of the most difficult problems in metaphysics, and one of
the most perplexing questions in theology, arises for consid-
eration. The question of man's moral agency is at the same
time one of the utmost importance, alike for a sound system
of moral philosophy, and for a proper scheme of Christian
doctrine, both in its theoretical and practical aspects. With
wonderful caution, and at the same time with profound phil-
osophical insight, do the Standards speak upon this great
subject. An attempt will be made in this chapter to give a
somewhat careful exhibit of that teaching.

No elaborate discussion of the metaphysics of this intri-
cate subject can now be undertaken; although, in explaining
the doctrine of the Standards, some general explanations of
the philosophy of man's moral agency is necessary to a
proper understanding of the subject in its theological bear-
ings, and to clearly perceive the important issues involved in
the theory of man's moral agency adopted.

I. The Doctrine of Man's Moral Freedom.

The doctrine of the Standards upon this great subject is ex-
pressed in the following brief and pregnant statement : " God
hath endowed the will of man with that natural ability, that
it is neither forced, nor by any absolute necessity of nature
determined, to good or evil." It will be observed that this
statement is somewhat negative in form, and yet it asserts in
very pos'tive terms the fact that man in his very nature,
being endowed with volitional agency, is a free moral agent,
and, hence, a responsible being. This being the case, all

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FiiEE Will and Ability ; Guilt and its Degrees. 171

charges made against the Standards, to the effect that they
teach the doctrine of necessity, are utterly without any
grounds whatever. The fact of man's natural freedom and
consequent moral responsibility is clearly taught here, and
implied elsewhere in the Standards. Just as was seen in
a previous chapter, that the great fact of the sovereignty of
God was plainly asserted, so now at this stage, with equal
force, the fact of man's free moral agency is announced. The
statement just quoted from the Standards, though very brief,
contains several things which are now to be carefully con-
sidered.

1. The 7iature of the will must be first explained. This is
a point about which there is still much diflference of opinion
among both philosophers and theologians. In what does
the will as a faculty or power of man's nature or constitution
really consist? What is the nature of man's volitional
agency? Two general views upon this question have pre-
vailed in the history of speculation.

First, Some take a comprehensive view of the nature of
the faculty called will. According to this view the will em-
braces the exercise of all the conative, or striving faculties
of man's nature, as well as that of volitional agency. As
thus used, the term "will" includes desire and appetency as
well as choice or volition. The whole of those activities of
human nature which are spontaneous, as well as those which
are directive, are included under this broad view of the nature
of the will of man. If this view of the nature of the will be
taken, it will include not only those decisions which are de-
termined by some inward disposition or motive, but also
those movements of man's nature which are the result of
mere external inducement. To express the same still more
briefly, the will in this wide sense includes self-expression as
well as self-determination. This use of the term is often
found in the discussions upon this subject. When so used it
includes not only volitional agency but everything related to

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ipi mil

it. Hence, volition and conation, motive and inducement,
desire and choice, are all taken together in this wide view of
the nature of the will of man. It seems quite just to say
that much confusion has been introduced into a very intri-
cate subject by the adoption of this general view of the
nature of the will of man.

Secondly, Others take the term will in a much narrower
sense, and define its nature in a much more limited way.
According to this view, the will includes only those activities
of man's nature which are voluntary or self-directive. All
that is conative or. purely spontaneous is excluded, and
only that which is of the nature of choice or volition is
taken into account. According to this view, the will is the
faculty of rational self-determination. It is to be carefully
distinguished from conation, desire, or appetency, and may
even be found running counter to it. And, further, outward
inducement may be related to desire or conation, but motive,
in the strict sense, is connected only with volition or choice.
This view confines the scope of the nature of the will to a
much narrower area than does the former, and it denotes
self-determination as distinguished from self-expression. It
is in this limited sense that the term is used in the Standards,
and care must be taken to keep this in mind in the exposi-
tion of their doctrine upon this subject. The nature of the
will, as a faculty of the constitution of man, denotes the power
of choice, in the sense of free rational self-determination.
In his very constitution, this endowment belongs to man.
The will is not something apart from or other than the man ;
but it is just the man choosing or determining himself by
means of free rational volition.

Into other questions, such as the relation between will and
appetency, will and intelligence, will and conscience, will and
the emotions, it is not necessary now to enter, nor does tho
space at command in this exposition permit doing so. The
fact that the Standards clearly teach that man is a free

Free Will and Ability ; Guilt and its Degrees. 173

rational agent is emphasized, and this simply means that
there is in his nature a power of free rational self-determina-
tion, and that this is the adequate basis of his moral responsi-
bility before God.

2. Tfie Freedom of the Will, or of the Moral Agent.

As has been indicated, this is the real point upon which
the Standards lay special stress. Man is free. He has
natural liberty, and so is rationally responsible for his voli-
tions and acts. In stating their position so clearly upon
this point, the Standards guard against two false views, both
of them really necessitarian^ of the way in which the will is
determined. These may be briefly noticed before the true
doctrine is set forth.

First, The will is not forced in any way. Man, in the
exercise of vr Ktional agency, is not under restraint or com-
pulsion. He is not compelled in any way from without.
Indeed, it would be a contradiction in terms to speak of a
will that was forced, or of a volition that was the product of
compulsion. The very notion of will is that it is a faculty or
power which is free. If not free it would be mechanical,
and man would be but a machine, and not a moral agent.
The statement of the Standards at this point rebuts this
mechanical view of the way in which the volitional activity
of man is determined. It is not by force of outward circum-
stances that this determination is brought about. The con-
nection between volitions and their causes is not of the
nature of physical causation at all, but man in willing, or in
the exercise of his power of rational determination, does not
act under any kind of external restraint. Hence, physical
necessitarianism is not the doctrine of the Standards.

Secondly^ Nor is the will of man determined by any abso-
lute necessity of its own nature. The statement of the
Standards here relates to the inward conditions of voluntary
rational action, and it is directed against all forms of what
jiQ.ay be called rational or moral necessitarianism. If the

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The Presbyterian Standards.

will of man were determined by some inner necessity of its
own nature, it would not he really free at all. If man were
thus determined in his volitions he would not really be a free
agent. I^ inner necessity of natore determined the man in
acting he would be after all but a rational machine and not
a free agent. But the doctrine of the Standards is to the
effect that man is in no sense a machine, but a free rational
moral agent. By the necessity of his nature as a voluntary
agent, he is not, by the very conditions of that nature, so
determined to good or evil that of necessity he is determined
to the one or the other absolutely. Hence, again, volitions
and their causes are not linked together by what may be
called a rational causal necessity.

Thirdly, On the positive side, the Standards teach that
man by the very fact of his creation and by virtue of his
constitution, has been endowed with a peculiar power which
is of the nature of a natural liberty to choose as he pleases,
or to exercise his voluntary activity as he desires. In this
sense and in this way man is free. Whatever a man's nature
prefers that he freely chooses, and he is responsible for the
choices or volitions thus exercised. Whatever may be the
connection between the nature and dispositions of the man,
and his choices and volitions, the latter are truly and con-
sciously free. If there be any connection asserted between
them it can only be of the nature of free moral causation, in
harmony with the power with which man has been endowed.

Here the distinction between liberty and ability appears
to be of considerable importance. Liberty is simply the
power to choose or decide as the man desires or pleases.
Ability is the power io choose this or that course, even
though it may be contrary to the desirep or dispositions of the
man. Liberty is freedom in willing, ability is freedom to will
this way or that way. An illustration may make the differ-
ence more fully understood. A wicked man constantly sins.
In sinning he chooses freely to sin. He sins freely because

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Free Will and Ability; Guilt and its Degrees. 175

Tie pleases to sin, and h^ has full liberty in that direction.
It cannot be said that he sins under compulsion. But, on
the other hand, he has no power to choose or prefer holi-
ness. He has no ability to will that which is pure and good.
Herein lies his inability. He has liberty in willing the evil,
but he has no ability to will the good. The case of the un-
fallen angels who are confirmed in holiness further illustrates
this distinction. Th y have the fullest liberty in serving
God and willing the good, and at the same time they have
no ability to sin or dislionor God. Henc'>, it is apparent, from
the nature of the case, that in exercising his volitional agency
man is perfectly free in that exercise. This simply means
that his liberty is unquestioned. But it is equally true that
a man, owing to the nature of his desires and dispositions,
may be entirely without ability to exercise his volitional
agency at all in certain directions. This distinction kept in
mind goes far to make plain the nature of that freedom which
man has.

It is proper to point out, at this place, the force of the dis-
tinction made by some theologians between natural and
moral liberty or freedom. This distinction resembles that
madv3 in tlie previous paragraph, but is not to be identified
with it. The view now under notice holds that man has a
natural ability to do all that God requires of him. This im-
plies that he has all the natural endowment necessary to
enable him to will and to do what God requires. But by
reason of sin he has no ability to choose, or to do, the will
of God. The sinner, according to this view, has natural
ability, but no moral ability ; and all that he needs is merely
the restoration of that moral ability in order to be pived and
servo God. It will be observed that this distinction between
natural and moral ability really overlooks the import of the
deeper distinction between liberty and ability. Hence, what
a sinful maii needs is not merely the restoration of ability in
regard to the choice of the good, but rather a radical change

176

The Presbyterian Standards.

If!

in the desires and dispositions of his nature, for it is out of
these dispositions that choice, volition, or self-determination
freely flows. Till this change is effected, the man with the
sinful disposition always prefers the sinful, and wills or
chooses accordingly. Hence, while there may be some force
in the distinction between natural and moral abiUty, it must
not be pushed too far. It is better to clearly grasp the dis-
tinction between liberty and ability of will as it is set forth
in the Standards. By doing this the disability under which
the sinner lies will appear to be not merely a certain dis-
ability of the will, but a deeper perversity of the whole
nature, and it also will become evident that regeneration is
not merely a change in the will or volitional agency of the
sinner, but a radical renovation of the dispositions of the
whole nature. The force of this will be seen more fully
later on.

3. The question of the freedom of the will now requires
some more definite discussion. In explaining more fully the
doctrine of the Standards upon this subject, it may be in-
structive to give an outline of the main types of theory
which have been announced concerning this knotty subject.
This may, perhaps, be done in a twofold way, for the subject
of the freedom of man has been discussed from two distinct
standpoints. It may be considered from the view-point of
philosophy, and in its relation to theology. A brief sketch
of the chief types of theory under each of these aspects of
tne subject may help to shed some light upon it. Through-
out, it will be seen that philosophy and theology run in par-
allel lines.

First, The philosophical theories of man's moral freedom
are to be considered. In general, aU these theories may be
reduced to three heads. The first may be termed th?t of
mechanics ^. necessity, the second that of contingent liberty,
and the third that of moral certainiiy. A very brief statement
of r^ch of these is all that can now be made.

Free "Will and Ability ; Guilt and its Degrees. 177

The theory of mechanical necessity is first explained.
This theory virtually denies freedom to man. Volitions and
their causes are connected by the law of physical causation,
so that man is a mere machine. Events in the moral sphere
are in no essential respect different from those that happen
in the physical. The will of man is determined in precisely
the same manner as the forces of nature produce their effects.
According to this theory, all events belong to the same cate-
gory, and the distinction between the physical and the moral,
between freedom and necessity, is obliterated altogether. If
this theory be correct, man's volitional agency is a piece of
refined mechanism, and his supposed freedom is a delusion.

The theory of contingent liberty is next considered. This
type of theory is not easily described, because it appears in
various forms, and is often stated in very ambiguous terms.
In general, it goes to the opposite extreme of the preceding
view, and regr.rds th'^ will as an entirely unstable element in
our nature. It is loc jd on as not only distinct, but as sepa-
rated, from the desiros and dispositions of the nature of man.
It is further held that the will is possessed of the power of
asserting itself against the dispositions of the nature. And,
in order to freedom and moral responsibility, this theory also
holds that the conscious power to choose the contrary is
necessary. It is asserted that if there be no such power to
choose, man's freedom is destroyed, and his moral career can
have no reality. Hence, the ability of will to choose the
opposite of that which is actually chosen is needed to make
man a free agent, and to render him responsible for his acts.
This is contingent liberty, or power of contrary choice.

This theory is right in asserting that man is a free agent,
and that freedom is necessary to moral responsibility. But
it errs in disregarding the close connection between the dis-
positions of the nature and the volitions of the will. It errs,
also, in assuming that the power of contrary choice is neces-
sary to moral freedom and responsibility, and it is in danger

178

The Presbyterian Standards.

of taking tbe position that a man can be conscious of ability
to choose in any other way than is actually chosen. More-
over, this theory, as will be seen later on, confounds neces-
sity and certainty, and concludes that since the former is
inconsistent with freedom the latter is also.

The theory of moral certainty remains for remark. This
theory takes middle ground between the two already ex-
pounded. It maintains that man has moral freedom, and is
endowed with the native power of self-determination. Man
has liberty of will, is able to choose as he pleases, and to will
in accordance with his desires and dispositions. Between
his desires and choices, between his disposition anr volitions,
there is intimate connection, yet that connection is not me-
chanical or necessary, but moral and certain. In all his
volitional activity man chooses, wills, or decides freely, yet
his desires, dispositions or moral states determine certainly,
though not necessarily, the volitions which he exercises. All
that is necessary to true freedom and responsibility is liberty
or freedom in willing, not ability to will the contrary.
Hence, this theory maintains that freedom in volition and
certainty in regard to the direction of the volition are not
inconsistent ^'ith each other. This is the theory of moral
certainty. •

This is accepted to be the true theory of the philosophy of
man's moral freedom, which is involved in the doctrine of
the Standards. It takes the middle ground between tw^o ex-
tremes, and does justice to all the facts in the case. Nor is
it open to the objections to which both of the other theories
are exposed, for they are both one-sided, and hence defective.
The will of man is not bound up by an iron law ot re^essity,
nor is it in a condition of entirely unstable equilibrium.
Man has freedom or liberty in all his choices or voluntary
decisions, which simply means that he determines himself.
Thpt his moral self-determinations are certain to be in ac-
cordance with his dispositions and moral states is quite con-

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Free Will and Ability ; Guilt and its Degrees. 179

me-

sistent witli their freedom and the moral responsibility of
the agent. This is a very important position.

Secondly, Theological theories in regard to man's moral
freedom open up the other view of this intricate subject.
The speculations of the philosopher upon this subject have
passed over into the hands of the theologian. To a certain
extent the philosophical theory has determined the theo-
logical doctrine, but care should be taken not to allow this
to take place at the expense of the faets set forth in the
Scriptures. The phase of the subject which now comes
specially into view relates to the effects of sin on man's free-
dom, and to the liberty of man as he lies under the disabili-
ties of his sinful estate. Touching this aspect of the problem,
there are three distinct types of theory, to a certain extent
corresponding to the philosophical theories just described.
These are now to be stated in outline.

"What is known as the Pelagian view comes naturally first.
This theory denies that sin has in any way disabled man's
moral agency. He has always possessed the power to will
good or evil, or to choose rightly or wrongly. The first man
had this power, and men ever since have retained the same
ability. This theory denies, also, that any evil result has
come upon the race by reason of its relation to the first man.
Men are brought into the world now with the same moral
character that the first man had, and there is in it no natural
bias to good or evil Every man, as a moral agent, is free
to choose or decide in one way or the other upon all moral
questions. At first, character has vo moral quality, and voli-
tions produce character according as they are good or bad.
Each man voluntarily stands or falls when he acts in a holy
way, or commits personal sin. However much of force this
theory might have in the case of uniallen moral agents, it is
evident that it is not the true view of the moral agency of
sinful man. It is not in harmony with the teaching of the
Scriptures in regard to the condition of man in his sinful

180

The PitESBYTERIAN STANDARDS.

estate, and it is inconsistent with the facts of experience,
observation, and history.

The Arminian theory is properly considered next. This
theory denies that sin has entirely disabled the moral agency
of man. It holds that it has been greatly weakened by reason
of the sin of the first man, but the benefits of what is called
common grace, bestowed upon all men as the result of the
universal atonement for sin made by Christ, restores to all
men their moral ability. The moral weakness or disability
which rests upon the race is a misfortune for which it is not
responsible; hence, justice to the race on the part of God
required that he should in some way restore to man his
moral ability, otherwise God could not justly punisTi men for
remaining in their sinful estate. By reason of this restored
ability men are able to choose or reject the good, to accept
or refuse the gospel. In this way man was placed in sub-
stantially the same position that Adam was in prior to the
fall. Thue, by the aid of common grace, man is put in the
same position that the Pelagian assigns to him, and the
theory of his moral freedom held is virtually that of con-
tingent liberty, according to which the power to choose the
contrary is held to be necessary to his responsibility. This
theory of man's moral agency under sin is inadequate. It is
not in harmony with the statements of Scripture in regard to
his helpless estate in sin, about the gratuitous nature of sal-
vation, and in reference to the necessity of determining grace
to enable the sinner to turn and choose the good, to decide
for God, for Christ, and for holiness.

The Calvinist theory remains for some simple explanation.
This theory asserts that man's moral agency has been totally
disabled, so far as any ability to choose the good, or to will
that which is holy, is concerned. The nature of man has
been corrupted by sin^ so that his desires and disposi-
tions are perverted, and his whole voluntary activity is
turned away from God and holiness. Still, men are free in

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Free Will and Ability ; Guilt and its Degrees. 181

all their wicked acts, and consequently responsible for them.
Man has liberty in regard to all the exercises of his will, but
he has no ability to choose the right or holy. Thus man is
perfectly free, even while he acts certainly in the line of evil.
The disabling effects of sin, which he has inherited, and the
guilt of which rests upon him, have entirely destroyed his
ability to know, to love, to choose, or to will the good, but
they have not destroyed his liberty or his ability in the love
and choice of the evil.

The theory thus briefly stated is accepted as the true one.
It is in harmony with the teaching of Scripture, and in
accordance with the true philosophy of man's moral agency
already described. It is also consistent with all the facts in
the case. According to this view, man has free agency in all
that he wills and does. This implies that he chooses and
acts freely, in accordance with his dispositions and inclina-
tions. Still, man in his sinful state and apart from special
grace has no ability to choose or will the good or holy; and
for this inability he is held responsible, by reason of his
race relation to the first man. This inability, moreover, is
part of the penalty of original sin, as was seen in a former
chapter, and guilt rests upon the race on this account. This
brings up directly the question of the inability of man in his
sinful state, as this is exhibited in the Standards, especially
in the Confession, where the subject is treated at greater
length than it is in the Catechisms.

4. Man's moral inability under sin is now to be explained.
The Catechisms state plainly that no mere man is able in
this life, even when assisted by divine grace, to keep per-
fectly the holy law of God. The Confession covers the whole
field in the fourfold view it gives of man's moral agency and
ability in relation to the effects of sin. These four phases
ot the question of man's ability and inability will now be
presented in outline.

Firsts In his unfallen state of innocency the first view of

182

The Presbyterian Standards.

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man's moral agency appears. In this state man had free-
dom of choice between good and evil, and ability both to
will and do that which was pleasing to God. This freedom
and ability were not absolutely confirmed, though, doubt-
less, the desires and dispositions were towards the good.
Hence, man's moral agency in the state of innocency was a
mutable ability to do all that God required of him, and being
mutable he was liable to fall from it.

Secondly, In his sinful fallen state the moral agency of
man has undergone important changes. By reason of his
fall into a state of sin, man has wholly lost all ability to will
any spiritual good accompanying salvation. This statement
fixes attention upon a single important fact. Man by the fall
has lost all ability to will any good which is spiritual, or
which looks to salvation. He has lost ability to will in the
direction of the spiritually good. His dispositions have been
corrupted, and made averse to that which is holy, and the
result is, that though he chooses as he pleases when he freely
wills the evil, yet he has no ability in his natural state to
choose in the opposite way. He is under spiritual death,
and has no power to will or do the spiritually good. He
cannot by any effort of his own convert himself, which
means that he cannot change his natural dispositions, and
consequently he is unable to restore to himself the ability to
preier and choose the good; nor can he prepare himself
thereto. This means that a man cannot do anything to
change for the better the natural evil dispositions out of
which his choices or volitions all proceed. This, of course,
does not mean that a man cannot put himself in the wf\y of
obtaining, through the appointed means of grace, that
spiritual renewal which alone can work a change in the
desires and dispositions of the nature. In this state man is
■under total inability, and he remains so till his nature is re-
newed by the gracious operation of the Holy Spirit.

Thirdly f In a state of grace., man is freed from his natural

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Free Will and Ability; Guilt and its Degrees. 183

bondage in sin, and is delivered from his inability to will
that which is spiritually good. This is brought about by the
eflfectual grace of God, which works a radical renovation in
the sinful, helpless state of man's moral nature, and by
means of which he is translated into a state of grace and
favor. In this gracious spiritual condition he is delivered
from the bondage of his moral and spiritual inability, and
the consequence of this is that the sinner is endowed with
ability to freely will and do that which is spiritually good.
He is made willing in the day of God's gracious power, which
delivers him from the thraldom in which sin holds him, and
makes him a freeman in Christ Jesus. It is added in the
Confession, that by reason of his remaining corruption man
does not perfectly nor only will that which is good, but he
does also will that which is evil. This may be called a
mixed state, wherein the will freely chooses good or evil,
having power to do so, though not in iLe sense of having
the power of contrary choice. The remaining corruption,
which is only slowly extirpated from the nature of the be-
liever, sometimes leads him into sin. But the bondage of
sin is broken, and ability to will and do the good is enjoyed,
ihongh holiness is not yet confirmed.

Jp'oi< rWy, In the state of glory, the will of man is made
pe"' ctly and immutably free to good alone. There is now
confirmation in holiness, the corruption of the nature has
been entirely removed, certainty of holy volitions is fully and
for ever assured, and the saints in glory enjoy a freedom and
enlarged liberty, such as they cannot know in this life.
Here, again, is illustrated the fact that while freedom and
necessity exclude each other, still freedom of volition and
certainty in regard to the kind of volitions are entirely con-
sistent with each other.

The teaching of the Standards in regard to the subject of
man's ability and inability may r<ow be summed up in a
closing sentence. In the state of innocence man had full

184

The Presbyterian Standards.

moral ability, yet was mutable; in the state of sin man still
had freedom, yet no ability to will that which was good ; in
a state of grace man has freedom with a mixed ability to will
both the good and the evil ; and in the state of glory man has
an immutable freedom to will the good, and no ability to will
or do that which is evil. This is, indeed, a matchless creed
statement.

II. Ouilt and its Degrees.

This is a topic which the Catechisms handle in close con-
nection with that of man's moral inability, and, perhaps, it
can be best treated as the concluding part of this chapter.
The Catechisms, after stating that no mere man is able in
this life, either of himself or by any grace received, perfectly
to keep the commandments of God, but doth daily break
them in thought, word, and deed, proceed to consider the
question of the heinousness of different sins in the sight of
God. The position taken is that all sins are not equally
heinous in God's sight, but that in themselves and by reason
of several aggravations some sins are worse in God's sight
than others. At the same time it is stated distinctly, that
every sin, small and great, even the least, since it is an
offence against God's sovereignty, goodness, holiness, and
righteous law, deserves God's wrath and cuise, both in this
life and in that which is to come. The Larger Catechism
adds that man cannot atone for his own sins, but that the
blood of Christ alone can expiate the sins of men. Here
there are two things to be briefly explained.

1. The nature of guilt must first be understood. Guilt,
strictly speaking, is liability to punishment, or the infliction
of punitive suffering. The penalty of sin is punitive suffer-
ing on its account. The guilt of sin, or its liability to pen-
alty, is to be carefully distinguished from its depravity or
pollution. Guilt comes upon the transgressor, depravity
abides in the sinner. Guilt is directly related to the law and
its sanction, depravity pertains directly to the nature of the

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Free Will and Ability ; Guilt and its Degrees. 185

agent. Both always go together, but they are not to be con-
founded with each other. The pardoning mercy of God, on
the ground of Christ's mediation, takes away guilt ; the re-
newing grace of the Holy Spirit removes depravity.

If guilt is liability to penalty, or responsibility under vio-
lated law, then in the very nature of the case the penalty which
the sanction of the law threatens is incurred through sin.
Then it is in relation to this fact that the second point arises.
This raises the question of the degrees of guilt, or the mea-
sure of penalty incurred by various transgressions.

2. The degrees of guilt is the question now to be briefly
explained. The Standards plainly teach that guilt is gradu-
ated according to the sinfulness of the sin. This graduation
arises from two considerations: First^ Some sins in them-
selves are worse than others. Murder is worse than evil
speaking, stealing than covetousness. If the sin be against
the express letter of the law, if it be not only conceived in
the heart but break out in act, if it allow of no reparation, if
it be in violation of any promise, or be done deliberately, the
sin is more heinous than if not so done; and such sins
deserve a severer punishment. Secondly, By reason of vari-
ous aggravations some sins are more heinous in the sight of
God than others, and bring the transgressor into greater con-
demnation than others. The Larger Catechism is very com-
plete in its statement upon this point, for it mentions several
sets of aggravating circumstances.

First, From the persons offending. If the persons be of
mature years, and of wide experience or grace ; or if they be
eminent for profession, gifts, place, or office ; or if they be
guides to others whose examples are likely to be followed,
the sins of such persons are to be regarded as more heinous
than they might be in other persons-

Secondly, From the parties offended. If the sin be directly
against God or his attributes, or worship ; or against Christ
and his grace, or against the Holy Spirit, his witness ; or if

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186

The Presbyterian Standards.

it be against superiors, or those with whom we are closely-
related ; or if it be against the brethren, especially against
the weak ; or against the common good of all or many, the
offence becomes the more heinous on this account, and en-
tails a greater degree of guilt.

Thirdly, From circumstances of time and place. If the
oflfence be committed on the Lord's day, or during divine
worship, or just before or after such worship ; or if it be done
in a public way, or in the presence of others who may be led
astray by example, the offence becomes all the more heinous.

Man, of course, cannot estimate the exact degree of guilt
which each several sin deserves, but there can be no doubt
that the judge of all the earth will do right, and graduate the
penalty of each sin according to its just deserts.

This concludes a very difficult subject, upon which the
Standards have very important teaching. The nature of
man's moral agency, and the question of the moral freedom
of man, have been explained. The moral ability of man in
his fourfold estate of innocence, of sin, of grace, and of
glory has also been expounded ; and the nature and degrees
of guilt, or liability to punishment, has had brief treatment.
In the next chapter the way by which man is recovered from
this helpless estate of sin and guilt will be entered on, and
another important stage in the exposition of the Standards
will be reached.

CHAPTER XV.

EFFECTUAL CALLING; UNION WITH CHRIST; RE-

GENERATION.

Shorter Catechism, 29-31; Larger Catechism, 57-60 and 66-69;

Confession of Faith, X.

IN preceding chapters it has been seen how, by the media-
tion of Christ, redemption has been procured, and an
everlasting inheritance has been purchased for his elect
believing people. In the last chapter it was shown that
man was in a state of guilt and sin, and unable to turn to
God or to remedy his sad estate. The question which next
arises relates to the way in which the redemption purchased
by Christ comes into the possession of guilty, helpless sinners.
This is the question which the chapter on effectual calling
undertakes to answer. How are the elect from among sinful
men made partakers of the redemption which is in Christ
Jesus, and of all the benefits which are connected therewith?

It is interesting to note the fact that the Standards do not
use the term regeneration in this connection, while this term
has a large place and a wall-defined meaning in theological
writings. At first glance it may seem that the Standards
are defective in their statement upon this point, but a little
reflection will show that such is not the case, for it will
appear that what the theologians call regeneration is in-
cluded under the term effectual calling in the Standards;
and the great fact of the union of the believer with Christ is
also impUed in effectual calling. To signalize all this, these
three terms are set down at the head of this chapter.

It may be well to remark, further, that the Confession and
the Shorter Catechism deal with this subject in a compact
and comprehensive way, while the Larger Catechism intro-
duces five or six questions at this stage which deal with the

187

188

The Presbyterian Standards.

church viewed in its visible and invisible aspects. As the
subject of the church is not touched upon in the Shorter
Catechism at all, and as it is treated of in another place in
the Confession, its discussion may be properly deferred till
a later stage in this exposition, so that attention can be en-
tirely devoted to the all-important topic of this chapter.

I. The various ways in which the different parts of the
Standards deal with effectual calling must be first explained.
The question is, How are believers made partakers of Christ's
redemption ? How are the benefits of the Redeemer's work
applied to the elect ? The briefest form of the answer, which
is found in substance in all parts of the Standards, is that we
are made partakers of the benefits of Christ's redemption by
the effectual application of it to us by the Holy Ghost. The
Holy Ghost, therefore, is the agent in this important matter.
The truth is the instrument which the Spirit usually employs,
yet the truth, in the way of instruction or moral suasion,
does not itself effect the work. There must also be a direct
operation of the Holy Spirit in the dead, sinful soul, in order
to the saving reception of the benefits of the redemption
which is in Christ Jesus by that soul.

It is exceedingly instructive to observe the manner in
which the Confession and the Catechisms describe the mode
by which this effectual application takes place. This is now
briefly noticed.

In the Confession, what is prominent is the change in the
moral state of the sinner. God, by his word and Spirit,
bring,s the elect out of that state of sin and death in which
they are by natrre, to grace and salvation by Jesus Christ,
thereby taking away their heart of stone and giving them a
heart of flesh. This statement emphasizes the change of
nature involved in regeneration.

In the Larger Catechism vital union with Christ is sig-
nalized. This union is described as one which is spiritual
and mystical in its nature, and at the same time ic is said to

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Efpectual Calling ; Union With Christ, Etc. 189

be real, and to unite the beUever and Christ inseparably.
The figures of the head and the members, and of the hus-
band and wife, are used to illustrate this union, which is the
work of God's grace in the heart of the believer. By means
of this union the basis of communion between Christ and his
people and of the communion of the saints with each other
is laid.

In the Shorter Catechism stress is laid on the fact of faith in
this connection. The Holy Spirit applies to us the redemp-
tion purchased by Christ by working faith in us, thereby
uniting us to Christ in our eflfectual calling. This statement
puts the stress upon the experimental or practical side of
the great truth here taught, and thus faith is in the fore-
ground.

These three aspects of the same great fact are exceedingly
instructive, and, taken together, they supply a very com-
plete view of the various factors involved in effectual calling.
The Confession accents the change of nature, the Larger
Catechism signalizes union with Christ, and the Shorter
Catechism gives emphasis to faith in Christ, while the agent
behind all three factors is the Holy Ghost. Thus, in the
complex process by which the Spirit applies, and the be-
liever receives, the benefits of Christ's redemption, there is
the change of nature usually known as regeneration, the
mystical union with Christ, the source of spiritual life, and
saving faith, which is the sinner's act of appropriating Christ
and his benefits. The first two are implied in effectual call-
ing, and the third grows out of it. Effectual calling viewed
Christwards effects spiritual union with him; viewed man-
wards it produces regeneration, and in the sphere of man's
activity it evinces faith in Christ. This is the complete
statement of the matter as taught in the Standards.

II. The nature of effectual calling must now be more
fully explained. It is a very important matter lio under-
stand tlie precise nature of that change of nature and union

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with Christ which eflfectual calling denotes. What was said
in the previous paragraph paves the way for a more careful
statement in this one.

1. The distinction between the external and the internal
aspects of the calling now under notice is of some im-
portance. This distinction is not fully set forth, though it
is distinctly implied, in the Scriptures. The term effectual
indicates that there is a peculiar phase of this calling or
vocation to be considered. Then the Confession speaks of
some who may be called by the ministry of the word, and
who may have some of the common operations of the Spirit,
yet who never truly come to Christ, and therefore cannot be
saved. And the Larger Catechism speaks in almost the
same terms. This brings out the distinction between the
two phases of the calling in question. The outward call is
by the word, which is to be preached to all men. Some who
hear it may not be saved. The inward call is by the Spirit,
usually through the word, and it comes, as will be presently
seen, to the elect. All who experience this call are surely
saved, it is the latter aspect of the call which is termed
eflfectual, and which is now under discussion.

2. This effectual call is entirely gracious in its nature.
The Confession clearly asserts that this eflfectual call, ad-
dressed by the Holy Spirit to the elect, is of God's free and
special grace alone. "What are known as the common opera-
tions of the Spirit are not sufficient, hence the eflfectual grace
is special. It is grace which changes the nature, unites to
Christ, and works faith in us. Hence, it may also be called
efficacious grace, or invincible grace.

And, as gracious, it does not rest in, nor spring from, any-
thing foreseen in the nature or actions of men. Neither the
believer's faith nor his good works can be the ground of the
call, for these facts imply or follow eflfectual calling; Further,
man is viewed as passive in experiencing this call ; and, until
quickened and renewed by the Holy Spirit, he is not able to

Effectual Calling ; Union "With Christ, Etc. 191

answer the call, and to embrace the grace offered and con-
veyed in it. But, when thus quickened and renewed by the
effectual call which results in regeneration and union with
Christ, the sinner is able to answer the call by the response
which his personal faith gives. The Larger Catechism
emphasizes the gracious nature of this call in slightly dif-
ferent terms. It is said to be a work of God's almighty
power and grace, and that it is bestowed out of God's free
p,nd especial love to the elect, and while nothing in them
moves him to bestow this grace, yet in the fulness of time
he doth invite and draw them to Jesus Christ by his word
and Spirit. Hence, the application of redemption is gratui-
tous at the very outset. Salvation is all of grace. The
Arminian view, which requires, as a matter of justice at
God's hand, common grace to restore man's lost ability, de-
stroys the gracious nature of salvation at its very root ; and
the further Arminian claim, that the improvement of com-
mon grace purchases renewing grace, makes salvation depend
upon the yet unrenewed will of man.

3. The several factors which enter into effectual calling are
next to be considered. All the three parts of the Standards
enumerate these factors in a somewhat similar way. Per-
haps the clear-cut statement of the Shorter Catechism gives
the best outline to follow in making further explanation of
this doctrine.

First, There is conviction of our sin and misery. It has
already been pointed out that, by reason of the fall, man is in
a state of sin, misery, and guilt. The first thing which the
Spirit does is to convince us of our sinful, miserable, and
guilty condition, and to show us that we are without God
and without hope in the world. This factor is properly set
down first in order. The inward spiritual sense of sin, and
the conviction of our ill-desert and guilt, is a very important
matter in a true religious experience.

Secondly, The enlightenment of the mind in the knowledge

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of Christ comes next. This is, of course, spiritual enlighten-
ment, and not merely intellectual knowledge. And it is not
merely a general knowledge about Christ, but a knowledge
which relates to him as the only means of deliverance from
the guilt and power of sin. The Confession speaks of this
as an enlightenment of the mind spiritually and savingly to
understand the things of God, while the Larger Catechism
briefly describes it as savingly enlightening the mind. This
is that spiritual discernment which the Scriptures say is
necessary in order to know the things of God, which the
natural man does not, and canriot, know.

TJiirdly, The renewal of the will follows. This is the
simple language of the Shorter CJatechism. The Larger
Catechism is more complete in its statement, saying that the
will is not only renewed but also powerfully determined, so
that, although dead in sin, we are made willing and freely
able to obey his call. The Confession has a complete state-
ment, to the effect that our wills are renewed by his almighty
power, determining them to that which is good. This is the
determining grace already spoken of in its bearing upon the
will, in accordance with the true doctrine of the will as set forth
in a former chapter. The Confession has a phrase at this point
which is worth adding here. It says that the heart of stone
is taken away and a heart of flesh is given. This statement
clearly relates to the change of the nature of the believer,
and thus cf his moral states and dispositions, which is effected
by regeneration.

Fourthly, Embracing Christ as he is freely offered in the
gospel is the culmination of effectual calling. The will being
renewed, the sinner is persuaded and enabled to accept
Christ as his Saviour. The Holy Spirit by means of the
word persuades, and by his divine operation in the soul en-
ables, the sinner to embrace the Saviour as he is presented in
the gospel message. The Larger Catechism says that we are
invited and drawn to Christ in effectual calling, and are made

Effectual Calling ; Union With Christ, Etc. 193

able and willing to accept the call. The Confession says
that we are effectually drawn to Jesus Christ, and at the
same time we come most freely, being made willing by his
grace. This is an admirable statement of an exceedingly
difficult ^-opic. "We are effectually drawn, and our wills are
determined by his almighty power ; and yet that power is so
exercised by the agency of the Holy Spirit that no violence
is done to the faculties of our nature. The sinner comes to
Christ as a free, rational, responsible agent, and yet he comes
because he has been made able and willing to come. Thus
the people of God are made willing in the day of his power.

III. The next question is: Who are the subjects of this
effectual call? Under this general heading several subjects
remain to be considered in this chapter. The four following
topics are touched upon in the Standards : Those who are
effectually called, the salvation of infants dying in infancy,
the failure of some who hear the gospel to attain unto salva-
tion, and the salvation of those who have never heard the
gospel at all. These several points are now taken up in
order, and very briefly considered. In regard to some of
these topics there has been a good deal of controversy, and
some of them have been made the ground of objection to the
system of doctrine taught in the Standards. In regard to
these controverted points the wise caution with which the
Standards speak is abundantly evident.

1. Who are effectually called ? This question is referred
to in several places in the Standards, and receives somewhat
various answers. The Confession opens its statement upon
this subject by saying that all those whom God hath predes-
tinated to life, and those only, he is pleased in his appointed
and accepted time, to effectually call by his word and Spirit.
Others, not elected, may be outwai Jly called by the ministry
of the word, yet are not inwardly called so as to truly come
to Christ for salvation. The Larger Catechism says that all

the elect, and they only, are effectually called, and that
13

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f ,11

others, even though they may have the common operations
of the Spirit, do never truly come to Christ. For their wilful
neglect and contempt of the grace offered they are justly left
in their unbelief. This simply means that the non-elect are
not effectually called, but are just left in their sinful state.
Another way to state the answer would be to say that all
those for whom Christ has purchased redemption are in due
time effectually called, and have that redemption so applied
to them that they are made sure partakers of it. This, of
course, leads back to the gracious purpose of God's electing
love. All those who by that purpose are given in covenant
to Christ are in due time redeemed by him, and in due season
they have made good to them, by the word and Spirit of
God in effectual calling, all that Christ has procured for
them.

In this connection it is very instructive, as well as con-
firmatory of the teaching of the Standards at this point, to
note that in the Scriptures the elect and the called are re-
garded as identical. For " whom he did predestinate, them he
also called." All who are elected are effectually called, and
those who are thus called are thereby assured of their elec-
tion. The reason of this harmony lies in the fact that the
eternal purpose of grace has regard not only to its end in the
salvation of the elect, but also to all the means and agencies
necessary thereto.

2. The second question relates to the salvation of infants
dying in infancy, and of others, elect persons, who are incap-
able of receiving the outward call by the word. This raises
a difficult question, which needs some careful remark. And
there is the more need of careful explanation here, because
the Standards have often been charged by ignorant persons
with teaching infant damnation, and with giving no proper
ground for the salvation of idiots. In general, it may be at
once said that these charges are utterly unfounded. The
teaching of the Standards at this point is entirely consistent

'r '
t

Sii

il:

Effectual Calling ; Union With Christ, Etc. 195

with their teaching elsewhere. They also speak with the
utmost care, and what they say relates only to those who are
elected and saved, and not to the non-elected at all. The Con-
fession simply says ihat elect infants dying in infancy are
regenerated and saved by Christ through the Spirit. It says
not a word about any other infants, and leaves it open to
make the reasonable inference that all infants so dying are
among the elect. This inference is just as valid as to say
that there are non-elect infants who die in infancy, for the
contrast drawn in the Standards is not between elec- and
non-elect infants, but between elect persons who die in
infancy, and elect persons who do not die in infancy. Elect
persons who die in infancy are regenerated and saved by
Christ through the Spirit, and in the case o^' elect persons
who reach adult years, precisely the same con iitions of salva-
tion are required, only in the case of adult elect persons
personal faith comes into exercise.

So all other elect persons, such as idiots and incapables
of any sort, are saved by Christ and the agency of the Spirit.
They are not saved because they are incapable o.! responding
to the outward call of the word, but because the / do receive
the benefits of the mediation of Christ, and experience the
renewing work of the Holy Spirit in their souli. Hence,
when the root of the matter is reached, the conditions of
salvation are the same in the case of all elect person? '., whether
they be infants, incapables, or adults. These conditions con-
stitute effectual calling, whereby the elect are united vo Christ
and regenerated by the Holy Ghost, and thus made partakers
of the redemption which is in Christ Jesus. If any of tae^ie die
in infancy faith does not emerge, but in case of others who do
not die in infancy faith in the Saviour in due time appears.

To make the dogmatic statement in a creed that all infants
dying in infant years are saved, whether of believers, unbeliev-
ers or pagans, can scarcely be justified by the Scriptures, al-
though a well-grounded hope that this is true may be cherished,

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V '1 >■'

for where sin abounded, grace did much more abound. But
it can with the fullest confidence be asserted, in the language
of the Confession, that elect infants dying in infancy are saved,
because they are regenerated and saved through Christ by
the Spirit. This statement cannot be modified without
trenching upon the fundamental positions of the Standards
in regard to electim and tactual calling. This teaching
also magnifies the grace of God, and better than any other
system provides a good and gracious ground for infant salva-
tion. Thus, those who deny infant baptism cannot con-
sistently maintain infant salvation, and those who make the
decision for salvation turn finally upon the choice of the
human will, apart from determining grace, have serious diflS-
culty in giving any basis for infant salvation, unless they
deny that the infant is guilty and depraved, or make its
salvation depend on the mere fact that it happens, in the
order of providence, to die in infancy. But the doctrine of
the Standards is free from these and other difficulties, so
that it may be confidently relied on as in harmony with
Scripture and sound reason.

3. The failure of some who hear the outward call to attain
to salvation is the third question to be considered. This
point calls for but brief remark. The position of the Stand-
ards in reference to it is that all who hear tho gospel and
live within the visible church are not saved. This follows
directly from what was stated in the previous section. By
means of effectual calling we become members of the in-
visible church, which is the body of Christ, and those who
are not so called are not saved, whether they belong to the
visible church or not. Those who are not elected are not
saved, and yet it is their wilful neglect of grace and continu-
ance in sin which grounds their condemnation. Even the
common operations of the Spirit are not enough, for, as has
been seen, special renewing and determining grace is needed.

4. The last topic relates to the salvation of those who do

Effectual Calling ; Union With Christ, Etc. 197

not profess the Christian religion. This raises a wide and
important inquiry, upon which the Confession announces no
uncertain opinion. The persons who now are to be con-
sidered are not those who may profess but do not possess
the benefits of redemption, but it is the case of such as do not
profoss the faith of Christ at all. This class includes the
mere moralist and the profane man in Christian lands, and it
also embraces the devotees of all forms of pagan religion.
The cautious teaching of the Confession relates to the case
of those who are seeking to frame their lives by the light of
nature, or to follow the law of the religion, other than the
Christian, which they profess. The position of the Stand-
ards upon this subject is that such persons shall not be
saved, no maUer how great their diligence or earnest their
eflforts. To assert that they may is very pernicious and to
be detested, is the strong language of the Standards upon
this matter. It will be observed that this teaching bears in
a very practical way upon the faithful preaching of the gospel
in Christian lands, and that it is of vital moment in regard
to the spread of the gospel among the people of heathen
countries. To teach, directly or indirectly, that the heathen
may be saved without the knowledge of Christ which the
gospel gives is unscriptural, and must be fatal to all mis-
sionary effort.

But the case is not now to be argued. The fact is simply
pointed out that the teaching of the Standards is to the
effect that, in the case of the moralist, he cannot be saved by
the light of nature, be he ever so careful to frame his life by
that light, for no man has ever so lived up even to this light
that he has no sense of defect and sin. Even if it be admitted
that salvation were possible by the light of nature, which
could only be if man were unfallen, the fact remains that no
mere man has ever fulfilled the conditions.

Then, in regard to the heathen, three things are to be kept
in mind. First, A sense of hopeless guilt rests upon them,

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I (jg The PBEsaYTEHiAN Standards.

from whose awful burden their systems of religion do not set
free. SeccuUy, The Scriptures insist upon such a change of
heart and life as is never produced by any of the pagan
systems of religion. TkinUy, The Scriptures plamly teach
that men who are ignorant of the gospel and who have no
saving knowledge of Christ, go down to a i°Pf f «'f °'.'^:
The solemn teaching of the Scriptures, as set forth in the
Standards upon this great topic, should be ^e"""^!? P"""
dered by all "who are interested in the success of missionary

labor.

CHAPTEB XVI.

THE BENEFITS OF CnRISTS REDEMPTION— JUSTI-

FICA TION.

Shorter Catechism, 32, 33; Larokk Catechism, 70-73; Confession of

Faith, XI.

THE benefits which those who are effectually called ob-
tain through the redemption which is in Christ Jesus,
are now to be considered with some care, as they are fully
set forth in the Stsmdards. It is clear that a very important
stage in the exposition of the Standards is now reached.
At this point, too, there is considerable difference between
the Confession and each of the Catechisms, in regard to the
order in which the various topics are arranged. Before
taking up the proper subject of this chapter some explana-
tions must be made in regard to this diversity of order.

In the Confession, justification, adoption, and sanctifica-
tion are exhibited in successive chapters, immediately after
effectual calling is explained. Then follows a chapter on
saving faith, one on repentance unto life, and another on
good works. After this come two chapters, one on the per-
severance of the saints, and one on the assurance of grace
aiii salvation. Then comes, last of all in this connection,
an important chapter on the law of God.

In the La?ger Catechism, after effectual calling and the
communion in grace which the members of the invisible
church have with Christ are considered, justification is ex-
pounded; and, in connection with it, saving faith is fully
explained. Then comes adoption, and after it sanctification
is set forth. Then, in connection with sanctification, re-
pentance unto life, together with the security, perseverance,
and assurance of believers, is considered. Following this,
there is something further said regarding the communion of

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The Presbyterian Standards.

I It

saints, and then theii death, resurrection, and final judgment
are described. At this point this Catechism concludes what
it has to say in regard to what man is to believe concerning
God. Then, in its second part, it takes up the law of God,
and sets forth a full discussion of the contents of the deca-
logue, and thereby unfolds a splendid scheme of Christian
ethics.

In the Shorter Catechism, the topics are treated in still a
different order, resembling in part that of the Confession,
and in part that of the Larger Catechism. After effectual
calling is stated, the benefits which those who are effectually
called obtain through Christ are exhibited. Thus, in clear-
cut and well-defined order, come justification, adoption, and
sanctification, as in the Confession. Then some further
benefits which believers receive from Christ in this life, at
death, and at the resurrection, are mentioned, but at this
stage there is no reference to faith or repentance at all. The
law of God is next taken up ; and, after some preface, the ten
commandments are carefully recited and expounded, both In
tl 3ir positive and negative aspects. At the close of this
Exposition the question of man's ability to keep this law of
*God perfectly is raised, and the degree of the ill-desert of
various sins is stated. Then the conditions of escape from
the w^rath of God which every sin deserves are laid down,
and it is at this point that faith and repentance rre ex-
plained, in connection with the means of grace. In the
Shorter Catechism there is nothing about the church, visible
or invisible, nor is there anything said concerning the resur-
rection of the wicked, or the final judgment of all men.

It is no easy matter to decide between the merits of these
three orders of treatment. That of the Confession, and that
of the Shorter Catechism, though tixey are different, both
have the merit of logical consistency. Perhaps the Confes-
sion, in handUng faith and repentance before it takes up the
law of God, has the better order, for that law then becomes

The Benefits of Christ's Eedemption.

201

the rule for the Christian man in his walk and conversation.
On the other hand, it is to be observed that the order in the
Larger Catechism, which connects faith with justification,
and repentance and good works with sanctification, has the
merit of presenting the factors in harmony with the order of
their development in religious experience. On the experi-
mental side, therefore, a good case could be made out for
this order of treatment.

It only remains to add that the Larger Catechism at this
point makes a comparison between justification and sanctifi-
cation which is of much value, and that both Catechisms are
in advance of the Confession in the exposition which they
give of the law of God, and especially of the ten command-
ments. Having made these comparisons in regard to the
order in which the topics are treated in the several parts of
the Standards, the way is clear to take up j^istification, which
is the first of the benefits of Christ's redemption which those
who are effectually called receive. The exposition of this
great doctrine may be presented in an orderly way under
several heads.

I. The nature of justification is to be the first topic. The
Standards have a good deal to say about this subject,
although they do not formally separate the discussion into
distinct sections, as is done in the explanations now to be
made.

1. The meaning of the term itself needs some explanation.
It is a distinctly legal or judicial term. It does not mean to
make just, holy, or pure. The word sanctify properly de-
notes this. To justify does not mean merely to pardon,
which is the act of a sovereign alone. But the word only
and always means to declare just. Its experience implies
that all the demands of law and justice have been fully met,
and that the justified person is entitled to all the reward
which that perfect conformity with law secures, and then he
is regarded and treated accordingly. That this is the proper

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The PRESBfTERIAN STANDARDS.

meaning of the term is evident, not only from its general
use in the Scriptures, but also from its analogy with the
term condemn, which is its opposite. To condemn does not
mean to make wicked and guilty, but simply to declare
guilty in relation to the law which has been disobeyed. So
it ma^ be rightly argued, that to justify simply mean* to
declare just in relation to law and its penalty, and not to
make just, righteous or holy. This gives a clear hint as to
the nature of justification.

2. Then justification is an act of Qod the Father, acting
for the Godhead. The Standards, following the Scriptures
closely, always connect justification with the first person of
the Trinity. The Father justifies, the Son redeems, and the
Spirit sanctifies, and yet at the same time all three persons
concur in each of these acts.

3. Next, justification is a judicial act of God. God in
justifying the believing sinner acts neither as a sovereign nor
as a father, but as a judge. If justification were a sovereigja
act it would be nothing more than mere mercy or executive
clemency, and would result only in pardon or the remission
of the penalty. If, on the other hand, it were the act of a
father, it would be mere paternal dealing, without any neces-
sary relation to justice or the demands of law. But being
the act of God, proceeding as a judge to administer in a
judicial way his moral government in accordance with the
provisions of the gospel, justification, resting on the basis of
Christ's redemption as fully satisfying all legal demands,
declares the person just in relation to law and justice, and
hence entitled to the reward of conformity with the law.

4. Further, justification is God's gracious act. The Stand-
ards make this very plain. The Shorter Catechism says that
it is an act of God's free grace, and the Larger that it is an
act of God's free grace unto sinners. In the Confession the
statement is to the efiect that those who are effectually called
are freely justified, and that justification is only of free grace,

The Benefits op Christ's Redf tption.

203

that both the exact justice and the rich grace of God might
be glorified in the justification of sinners. The Larger Cate-
chism also goes on to show how justification is so entirely a
matter of grace in three particulars. First, Because God
graciously agreed to accept in the sinner's stead a mediator
and surety. God was under no obligation to do this, yet he
did so arrange it in the provisions of the covenant of grace.
Secondly, Because he provided in the gift of his own Son the
suitable surety, and agreed to accept his obedience and
death as a satisfaction in their stead. All this was a matter
of grace entirely. Tliirdly, Because the condition of justi-
fication, which is faith alone, is itself gracious, being the
gift of God, so that even the ability to accept Christ, and
so obtain the benefit of his mediation, is also a matter of
grace. Thus it is all of grace to the sinner, and at the same
time all of debt to Christ the mediator.

5. Then, negatively, justification is in its nature very care-
fully described in th( Standards, especially against the errors
of the Biomish and the Arminian theologies. The Shorter
Catechism does not formally state this negative aspect, but
it so presents the positive side as to imply the negative
aspect also. The Larger Catechism says that we are not
justified because of anything wrought in us, or done by us.
The Confession, however, is much clearer in its statement on
the negative side. Justification, it says, does not consist in
infusing righteousness into us; nor does it consist in any-
thing wrought in us or done by us, for this would destroy its
gratuitous nature altogether ; nor does it consist in imputing
faith itself, the act of believing, for this is merely the instru-
ment of justification ; nor does it consist in reckoning any of
the Christian graces which do always accompany faith, and
flow from justification, for these graces only follow justifica-
tion ; nor, finally, as the Larger Catechism says, is it good
works, the fruits of faith, nor the grace of faith, nor any
act of faith itself which constitutes justification. In this

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The Presbyterian Standards.

statement every possible error seems to be met and warded

off.

6. The last point here has reference to what may be called

the contents of justification, or the actual blessings which it

brings. Both Catechisms agree in the brief statement that

justification grants the remission of our sins, and secures the

acceptance of our persons as righteous in the sight of God.

The Confession, however, expands these statements, and

three points are to be noted in order.

First, Justification administers the pardon of our rsins.
This consists essentially in the remission of the penalty, and
secures deliverance on adequate grounds from the punish-
ment of sin. This is an important part of justification, but
it is not, as the Arminian says, all that it implies.

Secondly, Justification secures the acceptance or account-
ing of our persons as righteous or just in relation to the law
of God. The righteousness of Christ thus becomes ours,
and in this we are accepted in him. Hence, no charge lies
against us, and we are treated as if we had rendered a per-
fect obedience, and had met all legal demands.

Thirdly, Those who are justified are thereby given a title
to the reward which the perfect obedience of Christ merits.
Christ as their surety, having by his perfect obedience and
sacrificial death earned the reward which this deserves, pro-
vides that this reward shall be made over to them, and this
is effected when God justifies the believing sinner. We thus
come into possession of a sure title to the reward, as really
as if we had rendered the obedience ourselves. Hence, on
the positive side, justification brings three important things:
the pardon of all our sins, the acceptance of our persons as
righteous, and a title to the reward of the work of Christ the
mediator.

II. The ground of justification is the next important ques-
tion to be considered. Its consideration leads back to what
was explained in a previous chapter on the offices of Christ

3d
it
[at
le
^d.
id

The Benefits of Christ's Eedemption.

205

the mediator. Especially what is secured by the priestly
office of Christ comes again into view at this stage, for it ia
by means of what Christ does in that office that he provides
the ground for the justification of his people. But as this
matter is set forth at this point in a slightly different way, it
calls for a little further explanation. This is, perhaps, all
the more necessary, since it has been previously indicated
that, in the chapter already alluded to, no very complete
treatment of the atoning work of Christ was given. In gen-
eral, according to the Shorter Catechism, the ground of justi-
fication is the righteousness of Christ alone. The Larger
Catechism in slightly different language says that it is the
perfect obedience and full satisfaction of Christ which forms
the ground. This latter statement gives a very good expla-
nation of what the righteousness of Christ is. In nearly the
same terms the Confession says that the ground of justifica-
tion is the obedience and satisfaction of Christ, and this
obedience and satisfaction is, later on in the chapter, called
the righteousness of Christ, in accordance with its two
branches of active and passive obedience, spoken of in a
former chapter.

But, following the Confession, the ground of justification
must be more fully expounded. The Confession says that
Christ by his obedience and death did fully discharge the
debt of those who are justified. Nothing stands charged
against them by justice, and nothing which the law demands
is wanting to them. In discharging this debt Christ did
make a real and full satisfaction to his Father's justice on
their behalf. This is one of the clearest statements of vica-
rious atonement to be found anywhere. The satisfaction
which Christ made was a proper one, not a satisfaction in
itself inadequate, though accepted instead thereof by God.
It was also a real satisfaction, and not a fictitious one, to
serve merely as a shining example of patient suffering, or to
make a profound impression upon moral intelligences every-

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where, or to sustain the authority of the moral government
of God. And it was a full satisfaction, and consequently an
entire moral equivalent. This, however, does not imply what
has been called the commercial theory of the atonement of
Christ, but it simply teaches that Christ, by the dignity of his
person and the perfection of his obedience, as well as th»
merit of his death, did fully meet and answer all the demands
of law and justice, of penalty ai.d reward. This was ren-
dered to the justice of God, and so it was made strictly under
law, and served to meet all its requirements. And, finally,
to make the vicarious factor plain, the statement is added
that this satisfaction was rendered to the justice of the
Father on behalf of all those who are justified. This real
and complete obedience and satisfaction of Christ is alone the
ground of the justification of believers, and this is the sure
basis upon which the divine procedure securely rests.

Positively and negatively this ground is further expounded
in the Standards, in analogy with what was said a little while
ago in regard to the nature of justification. Negatively, the
ground of justification is not good works of any kind, ceremo-
nial, moral, or gracious ; nor is it faith, nor any of the Christian
graces, either foreseen, or otherwise regarded. It is not
found on the sinner's side, either in anything he is, has done,
or may become. In this respect justification is radically
different from sanctification, though Romanists entirely con-
found them. And, positively, it is Christ and his righteous-
ness, as above explained, which constitutes the ground of
justification. This and this alone is the basis of the sinner's
pardon and acceptance. On this basis he is pardoned,
accepted, and rewarded. This is a very important point,
exhibiting alike the justice of God in the full satisfaction
made, and the rich grace of God in the great boon granted.

III. The mode of justification is now to be explained.
This follows properly after the discussion of its nature and
ground. How is justification eff'ected? What is the divine

The Benefits of Christ'p Redemption.

207

procedure in the case, and what is man's part therein ? The
answer which the Standards give is, in general, twofold in
its nature. The Shorter Catechism says that it is the right-
eousness of Christ imputed to us and received by faith, and
the Larger Catechism uses almost the same language. The
Confession says that not faith, but the obedience and satis-
faction of Christ, is imputed to those who are justified, and
that faith receives and rests upon Christ and his righteous-
ness. These statements plainly exhibit both imputation and
faith. Imputation is the act of God, and faith is the act of
man in the case. Each needs some explanation.

1. Imputation is taken up first. "When dealing with the
effects of the In and fall of Adam upon his posterity, the
meaning of the term imputation was explained. It signifies
to count, to reckon, or lay to the charge of another. The
same meaning is now to be retained. Now, so far as the
divine procedure is concerned, imputation is the very essence
of justification. Moreover, this imputation is twofold in its
nature. On the one hand, the guilt of the sinner is imputed
to Christ, who assumed the penalty and rendered the re-
quired obedience ; and, on the other hand, the righteousness
of Christ is imputed to the sinner, who believes in him.
Thereby the sinner is pardoned, accepted as righteous, and
given a title to the reward of the satisfaction of Christ.
All the parts of the Standards agree in teaching the doctrine
of imputation, for which in turn vicarious atonement lays
the adequate foundation. These two facts go together.

2. Faith in Jesus Christ is the other branch of the mode of
justification. In it the human instrument or condition of
justification appears. By faith Christ is received and rested
on, and his righteousness is embraced and trusted in unto
justification. Christ crucified and Christ risen is received
and trusted alone for salvation. Faith, therefore, is the in-
strument or occasion of justification, and it is the second
branch of its mode. As the nature of faith will be fully

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explained later on, its function at this point is merely men-
tioned, although, as has already been pointed out, the Larger
Catechism treats faith fully at this stage, in connection with
justification. For the sake of more systematic discussion,
the order of topics in the Confession is now followed, and
faith will be expounded more fully later on.

IV. The results of justification remain for exposition. This
raises a large subject, which is not easily treated in a compact
way, for at several places and in various ways these results
are stated in the Standards. Of course, pardon, acceptance
and reward come, as a matter of fact, along with justification.
As already explained, these three factors are the main con-
tents of jr:4tification. The Shorter Catechism also connects
many precious things with justification, adoption, and sanc-
tification, but the statement of these is also deferred till a
future stage in the discussion.

At this point, however, it may be well to notice how the
Standards deal with the quest! i of the time when justifica-
tion actually takes place, and indirectly with the distinction
between what is known as virtual and actual justification.
By virtual justification is meant the formal pardon and ac-
ceptance of all the elect when Christ ascended to the Father's
right hand. Then actual justification is what takes place when
each sinner personally believes on the Lord Jesus Christ.

Upon this difficult question the Confession speaks with the
utmost caution when it says that God did from all eternity
decree to justify the elect, and that Christ did in the ful-
ness of tim.e die for their sins, and rise again for their
justification, yet they are not actually justified till the Holy
Ghost does in due time actually apply Jhrist to them.
Prospectively, according to the purpose of grace, the elect
are looked upon as justified, but they are not really justified
till they are effectually called, and led to believe on Christ.
Having made these preliminary remarks, the way is open to
set forth the results of justification in an orderly manner.

The Benefits of Christ's Redemption.

209

'>,

1. Peace with God comes first. This includes reconcilia-
tion and acceptance. This peace is primarily outward in its
nature, and has reference to the legal relations between God
and the believer. By the satisfaction of Christ, God is ren-
dered propitious, and the guilt of the believing sinner is ex-
piated. This lays the ground for outward peace between
God and man, and it also carries with it a sure sense of in-
ward peace, which rests upon the assurance of our accept-
ance with God, and which in turn is due to the work and
witness of the Holy Spirit in the soul of the believer.

2. The sure production of the Christian graces also flows
from justification. Although these graces are not really pro-
duced by, nor do they constitute the ground of, justification,
yet justification is always followed by them. And even
though the grace of faith is the instrument of justification,
and though no other Christian grace sustains this relation,
yet this faith is not alone in the experience of the person
justified, but is ever accompanied with all the other graces
of the Christian life. Faith alone justifies, but that faith is
not alone, for it is a living faith which works by love, and
overcomes the world. Thus, as justification is entirely of
grace, it is followed by the entire circle of those graces which
adorn the heart and life of the believer. Good works are the
assured fruits of justifying faith, and growth in grace cer-
tainly appears in this state of grace. This result arises
from the fact that, prior to the origin of that faith in
the soul which secures justification, the soul itself has been
regenerated and united to Christ in effectual calling. From
this renewal and union with Christ, the life of Christ by the
Spirit causes growth in grace, and produces good works.

3. Then, an abiding relation of security is constituted be-
tween God and his people by the fact of justification. When
God, on occasion of the sinner's faith in Christ, and on the
ground of the righteousness of Christ, grants the believer

pardon, acceptance and reward, the relation thereby consti-
U

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The Presbyterian Standards.

tuted is a permanent one. OocVs unchanging love, his eternal
purpose, their covenant relation, their union with Christ, his
continual intercession for them, and the indwelling of the
Spirit, all conspire to secure the result that the state of grace
into which justification introduces the believer is an abiding
one, and that the relation it implies shall never be broken.
If believers do fall into sin, God, for the sake of Christ, con-
tinues to forgive the sins of his believing justified people;
and at the same time he secures, by his grace, that they will
repent of their sins so as to be forgiven. In this way provi-
sion is made in the redemption which is in Christ for the
removal of all the sins of believers. Still, it may be, that,
like a wayward child, which remains a child still in spite of
its waywardness, and is often forgiven by its earthly father,
so when the believer fails, and, perhaps, falls into sin, his
heavenly Father does not cast him out of his justified estate,
but he forgives and restores him when he repents and returns.
Justification thus provides for all the sins of believers.

Further, the Standards teach, that while the believer shall
never so fall from his justified state as to be finally cast away,
yet he may, on account of his sins, fall under God's fatherly
displeasure, and experience a sense of guilt and shame from
which he will not be recovered till he humbles himself, seeks
pardon, and renews his faith and repentance. This state-
ment paves the way for the treatment of the perseverance of
believers in due time. Believers who are once renewed and
united to Christ, though they may backslide, are never finally
lost. Their justification stands secure. Even if they fall
into sin they will repent and be restored. They are all held
secure by the provisions of the covenant of grace.

The Confession adds that the justification of bene vers
under the Old Testament was in all these respects one and
the same with the justification of believers under the New
Testament. There is the same mediator, the same spiritual
gifts, and the same condition of faith in both dispensations.

The Benefits of Christ's RedejIption.

211

and the church of God is one, in its deepest sense, in all ages
and dispensations.

This concludes the exposition of justification, and paves
the way for that of adoption and sauctification. The Stand-
ards have been closely followed in their teaching upon this
cardinal doctrine of the gospel and evangelical religion.

At the present day the teaching of the Standards upon
effectual calling and justification meritH moat careful atten-
tion. If the old theology sometimes exalted the legal at the
expense of the ethical side of the gospel, the new is in dan-
ger of making the ethical side the main thing, alike in the
work of Christ and in the experience of the sJhristian. There
is a tendency nowadays, both in preaching and in writing, to
lay stress upon the ethical element in religion, apart from
the cross of Christ on the one hand and the work of the
Holy Spirit on the other. Both the legal and the ethical
must be given their proper place and proportions, both in
the system of doctrine and in the scheme of Christian life
which is maintained. To divorce the ethics of the Christian
life from the cross of Christ is to make a fatal mistake. The
teaching of the Standards binds them together, and thus
gives a sound doctrine and a true view of spiritual life.

CHAPTER XVII.

»i

THE BENEFITS OP' REDEMPTION— ADOPTION AND

SANCTIFIGA TION.

Shcktek Catkohism, 34-36; Larger Catecdism, 74, 75 and 77-81;
Confession of Faith, XII. and XVIII.

ADOPTION and sanctification are two important bene-
fits which come to believers through the redemption
which is in Jesus Christ. These are now to be explained
in a single chapter. Each will receive separate treatment,
though sanctification will naturally require the more ex-
tended statement.

1. Adoption Comes First in Order.

The Standards throughout give a separate place to this
doctrine. Each of the Catechisms has a question upon it,
and the Confession devotes a separate chapter to its con-
sideration. In view of this fact it seems a little strange that
some of our leading theologians should give no distinct place
to adoption in their systems, and many of them devote but
little attention to it. By some it is made a factor in justi-
fication, by others it is regarded as belonging partly to justi-
fication and partly to santification. It is clear that the
Standards give to adoption a place of its own, and the expo-
sition now to be given will follow the Standards in this con-
nection.

The Shorter Catechism defines adoption to be an act of
God's free grace, whereby we are received into the number,
and have a right to all the privileges, of the sons of God.
This definition the Larger Catechism expands considerably,
while the Confession has a brief chapter which contains a
very clear statement of the doctrine. Though it is not
necessary to justify at length the propriety of assigning a
separate place to adoption in the system of doctrine, still a

212

The Benefits of Kedemption — Adoption, Etc. 213

hint or two may be of some value in confirming the view
taken by the Standards.

Fii'st, In the Scriptures there are two distinct sets of texts
of significance in their bearing upon this question. The one
set uses the terms law, justice, pardon, justify, reconcile, and
other legal words or phrases, and the other set employs the
terms adoption, sonship, heir, begotten, and others of a
similar natuie. Now, these words and phrases cannot be
well construed in terms of each other, so that they naturally
call for separate doctrinal places, the former under justifica-
tion, and the latter under adoption. This is just what the
Standards do.

Secondly, In the Scriptures justification is directly related
to the law of God, and adoption to the love of God. This
being so, each should have its own doctrinal place. If this
be done, due prominence will be given to the love of God in
the system of doctrine, and the fact of the sonship of be-
lievers will thereby be put in its proper place. It may be
that the limited attention devoted to this topic in some of
the great treatises on theology has had something to do
with the undue development, in other directions, of the idea
of the fatherhood of God, and the divine sonship of all
men. This is, no doubt, the swing of the pendulum from
one extreme to the other. The true position is that of the
Standards, which gives a separate place to adoption, and
plants the fact of the spiritual fatherhood of God and the
divine sonship of the believer, as distinct from that which is
merely natural, upon the redemptive work of Christ our
elder brother.

Thirdly, According to Scripture, the results w^hich flow
from adoption are different from those which arise from
either justification or sanctificatiou. From justification flow
peace, reconciliation, acceptance in a legal sense, and assur-
ance of the divine favor. Under the experience of sanctifi-
catiou, there come the renewal of the nature and the recti-

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The Presbyterian Standards.

tude of the life. But under adoption there emerges the
relatii n of sons, as distinct from that of servants. Behevers
receive the adoption of sons, which makes them the spiritual
children of God. As children they are heirs of God and
joint-heirs with Jesus Christ. They have power or au-
thority to become the sons of God. They receive the spirit
of adoption and can cry, Abba, Father; and they are called
the sons of God, and God sends forth the Spirit of his Son
into their hearts, and this Spirit witnesses to the fact of their
divine sonship. For such reasons as these the Standards
are right in giving a separate place to the article of adoption.

1. Adoption is God's gracious act. It assumes justifica-
tion, and vouchsafes a further benefit. By means of adoption
the believer is transferred from the estate of legal accept-
ance and reward, which justification secures, to that of the
filial relation, with its privileges of sonship. This transfer
is eftected by the judicial act of God, and in this respect
adoption resembles justification. As gracious, the act of
adoption, like that of justification, rests upon the work of
Christ as its ground. It is in and for the sake of his only
Son Jesus Christ that God makes believers partakers of the
grace of adoption. Believers are thereby put in the relation
of sons of God, and their standing is made secure therein.
Adoption also stands related to regeneration, which pro-
duces the nature of God's sons, and then sanctification builds
up that nature in the divine image. Adoption puts believers
in the filial relation, with respect to God and his spiritual
household, and secures to them the nature of the sons of
God. Adoption thus assumes election, effectual calling, re-
generation, faith, and justification.

2. By means of adoption all those who are justified are
taken, or received, into the number of the children of God.
By the judicial act of God this change of legal relation is
effected. God's name, as the Confession and Larger Cate-
chism say, is put upon them, so that they are members of

The Benefits of Redemption — Adoption, Etc. 215

the household of faith and of the family of God. In this
new relation the spirit of adoption is bestowed upon them,
and in this new and tender relation they have the spirit of
the children of God. This is the main matter in adoption i
on the purely legal side.

3. Again, by means of adoption those who are justified
have a covenant right to all the liberties and privileges of
the children of God. These liberties and privileges are re-
cited at some length in the Confession and the Larger Cate-
chism. These are now to be set down with some care, as
they are very precious. In addition to having his name
upon them, and his Spirit in them as a filial spirit, they have
access with boldness at a throne of grace. Just as a child
in the home has nearer access to the father, and may make
his requests with more boldness than the servant dares, so
in the enjoyment of the grace of adoption the believer may
come at all times with boldness to a throne of grace and
make known his requests, assured that as an earthly father
hears and helps his children, so the heavenly Father will
hear and help his children. Then, by reason of adoption it
is the privilege of believers to call God, Father. Were it
not for this gracious privilege of adoption, believers could
never call the great God their Father in the tender way in
which they now can. Further, believers, as the adopted
sons of God, have the precious privilege of being pitied by
one who pities as a father, of being protected under the
fatherly care of Almighty God, and of being constantly pro-
vided with every good and perfect gift by his unfailing provi-
dence. Another important privilege given in adoption is
that God's children are chastened by the Lord as by a
father. For their sins and failures they may not be pun-
ished, strictly speaking, but they are chastened by his fatherly
discipline, for their own good and growth in grace. Thus,
many of the ills of this life may turn out to be blessings in
disguise, while the chastisement itself is a proof of the love

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The Presbyterian Standards.

l'\

I'.

of God, and of their adoption into bis family. Finally, the
privilege of security is more fully enjoyed by believers by
reason of their adoption. They are sealed by the Holy Spirit
unto the day of redemption, they are heirs of God through
Jesus Christ and inherit all the promises of God, and they
are heirs of everlasting salvation and fellow-heirs with Christ
in glory.

This comprehensive inventory of the privileges which
adoption brings shows how important and precious it is.
Justification could never bring these benefits, for it leaves
the believer in the forum of the divine procedure, with par-
don, acceptance, and a title to reward, and it can bring
nothing more. But adoption takes the believer from the
forum and places him in the family of God, where he may
rejoice in all the privileges already mentioned. Thus adop-
tion has its proper place as a doctrine of the Christian sys-
tem, and it is a very precious practical religious experience.

II. Sanctification is the Third Great Benefit which Be-
lievers Receive through the Work of Christ as Hedeemer.

This is a doctrine and a fact of Christian experience which
is carefully considered in the Standards, and hence it must
be suitably explained in this exposition. Certain closely-
related topics, such as good works, perseverance therein,
and the assurance of faith and salvation, must be adjourned
to a subsequent chapter, after faith and repentance have
been considered.

In a general way, sanctification may be described as in-
ward spiritual renewal of the nature and dispositions, which
results in outward reformation of life and conduct. Sanc-
tification is intimately related to regeneration, and is to
be carefully distinguished from justification. Sanctification
grows out of regeneration as its root, and it carries OjQ the
work begun in eflfectual calling and regeneration.

1. The relation of sanctification to justification requires
Bome explanation at the outset. This point is specially

The Benefits of Eedemption — Adoption, Etc. 217

treated of in the Larger Catechism, and a brief paragraph is
now devoted to it. Sanctifieation and justification are in-
separably joined together, hence all who are justified, they
being also regenerated, are under the experience of sanctifi-
eation, and none others but those who c're justified are being
sanctified. But they differ in certain important respects.
In justification God imputes the righteousness of Christ to
the believer ; in sanctifieation the Holy Spirit inf useth grace
and enableth to the exercise thereof. In justification sin is
pardoned, so that its guilt is removed; in sanctifieation sin
is subdued, so that it no longer exercises its supreme con-
trol. In justification all believers are equally freed from the
revengeful wrath of God perfectly in this life, so that they
never fall into condemnation ; but sanctifieation is not equal
in all, but of various degrees ; nor is it perfect in any in this
life, but growing up unto perfection. These distinctions,
though not expressly stated in the Confession, are yet plainly
implied in the exposition it makes of justification and sanc-
tifieation, respectively.

2. Sanctifieation is God's gracious work in the renewed,
believing, justified, and adopted soul. Instead of being an
act of God done once for all, like justification and adoption,
it is a work of God's Spirit carried on gradually and con-
tinuously in the believing soul. Thus sanctifieation is a
real, personal work in the soul, by means of which its dis-
positions and acts are radically changed. This work, more-
over, is gracious. Both Catechism" agree in saying that it
is the work of God's free grace, in which the believer ac-
tively co-operates, as he works out his own salvation, God
at the same time working in him both to will and to do of
his good pleasure. As believers are chosen in Christ that
they should be holy, sanctifieation actually m; ^es them holy,
so that the means as well as the end are included in the
eternal purposes of electing grace.

3. The indispensable condition of sanctifieation is that

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The Presbyterian Standards.

'II

mystical union with Christ which is secured in effectual call-
ing, and which results in consequent faith. The Confession
says that the effectually called are further sanctified through
the virtue of Christ's death and resurrection. Through their
union with him they are made partakers of his life, even as
they have obtained the benefits of his death. The Larger
Catechism says that God, through the powerful operation of
his Spirit, applying the death and resurrection of Christ
unto them, eifects the sanctification of his people. This
grounds the sanctification of believers, finally, in their union
with Christ, who is thus not only their peace but is also their
life.

4. The agent in sanctification is the Holy Spirit, and the
usual means by which his work is done is the word of God.
The sanctifying Spirit of God and of Christ, for both terms
are used in the Scriptures and in the Standards, is the agent
by whom believers are sanctified. This Spirit first unites
them to Christ and renews them, and then dwells in them to
nourish the seeds of grace in their souls. The means by
which the Spirit usually works is the word or truth of God.
The Scriptures themselves emphasize this fact, and our Lord
prays, " sanctify them through the truth, thy word is truth."
The apostle also speaks of sanctification, not only being by
the Spirit as its agent, but also through belief of the truth
as its instrument. This brings out the function of faith in
relation to sanctification. Believers are sanctified by the
Spirit, and their hearts are purified by faith.

5. The 7iature of sanctification is, perhaps, the most im-
portant point to be explained in connection with the doctrine.
Several things are to be mentioned here.

Firsts Sanctification, the Confession says, is throughout in
the whole man. Body, soul and spirit are brought under its
gracious operation, and every power and faculty of man's
complex nature is affected thereby. Just as sin has affected
the whole man, and has wrought ruin therein, so grace in

The Benefits of Redemption — Adoption, Etc. 219

sanctification seeks to undo the dreadful ravages of sin, and,
in due time, as will be soon seen, it shall succeed. The
dominion of the whole body of sin is to be destroyed, as
sanctification progresses. It is not mere reformation in out-
ward conduct ; it is the inward renovation of the dispositions
and states of the soul in the whole man after the image of
God.

Secondly, On the negative side, sanctification consists in
dying daily unto sin. Believers are thereby enabled to die
more and more unto sin. This is the clear language of the
Catechisms. The Confession says that the several lusts of
the body of sin are more and more weakened and mortified.
The corruption of nature remains, but it is being subdued
and will be finally extirpated. The flesh with its affections
and lusts is crucified daily, and the deeds of the body are
mortified increasingly, and the old man with his deeds is
being constantly put off. The Standards here follow the
Scriptures very closely.

Thirdly, On the positive side, sanctification consists in the
believer being renewed in the whole man after the image of
God, and in his being enabled to live more and more unto
righteousness. The Larger Catechism has a somewhat dif-
ferent form of statement here. It says that believers are
renewed in the whole man after the image of God, and have
the seeds of repentance unto life, and of all the other saving
graces, put into their hearts, and those graces stirred up,
increased, and strengthened as they rise unto newness of life.
The Confession has still another form of statement. After
stating that sinful lusts are weakened and mortified, it goes
on to say that in sanctification believers are more and more
quickened and strengthened in all saving graces, to the prac-
tice of true holiness, without which no man can see the Lord.
This statement gives a very full, complete view of the nature
of sanctification on the positive side. The image of God,
lost by the fall, is slowly reproduced, and righteousness is

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The Presbyterian Standards.

exhibited in heart and hfe. Grace is poured into the heart,
to the end that the graces may be stirred up and strengthened
unto newness of hfe. True hoUness is the sure result in
this hfe, and meetness for heaven is the certain outcome for
the hfe beyond. Thus the inward and the outward life,
the nature and the acts, of the believer are all affected by
sanctification.

Fourthly, Though sanctification extends to the whole man,
it is yet ever imperfect in this life. There still abides some
remnants of corruption in every part. The old sinful nature
with its lusts, though pardoned and mortified, yet remain/ in
part, and its motions are of the nature of sin, for sin pertains
not merely to voluntary acts, but also to the states and dis-
positions of the heart. The imperfection of the sanctification
of believers arises from these remnants of sin abiding in
every part of them, and from the perpetual lusting of the
flesh against the spirit. The result is that believers are often
foiled with temptations and fall into various sins. They are
also hindered in all their spiritual services, and their best
works are imperfect and defiled in the sight of God. In this
statement there is no favor for any form of perfectionism in
this life, nor for entire sanctification in this earthly state.
Sanctification is the goal towards which the believer is to
strive, and to which he shall be finally conducted ; but this
goal is only reached at the time of death, and is never
attained in this life.

Fifthly^ As. a result of the presence of good and evil in
the believer, an irreconcilable warfare is found to be going on
in his experience. The old man and the new, the flesh and
the spirit, the law of the members and the law of the mind,
are in constant antagonism, whence arises an incessant
spiritual conflict, in which the flesh lusts against the spirit,
and the spirit against the flesh. Still, in this warfare there is
no doubt as to the final outcome, for though the remaining cor-
ruption with its lusts may, for a time, prevail, yet victory is

The Benefits of Redemption — Adoption, Etc. 221

d by

sure in the end, because through the continual supply of grace
and strength from the sanctifying Spirit of Christ the regen-
erate part of the nature overcomes the unregenerate part.
It is through this conflict and its pledge of victory that believ-
ers grow in grace and perfect holiness in the fear of the Lord.

From all this it is evident that the Christian life is a con-
stant conflict between good and evil in a true religious ex-
perience, and that sanctitication is a constant and gradual
growth going on in the heart of the Christian. It begins
with regeneration, and it is continued by the Spirit of God
and the suitable means of grace, till at the end of life's con-
flict it is found to be complete. Those who make justification
a progressive work, like sanctification, as the Romanists do,
make a serious mistake. No less serious is the error of
some Protestants, who hold that sanctification is an imme-
diate act of God producing entire freedom from sin. Sancti-
fication, in the sense of setting apart to a holy service, may
be regarded as an immediate act, and as alike and complete
in all believers ; but sanctification, in the sense in which it is
chiefly used in the Standards, as denoting spiritual renewal
and moral purification, is not, and in the nature of the case
can scarcely be, an immediate act, either of God or of the
soul. It is a slow, gradual, ebbing and flowing, progressive
work, moving steadily on towards its goal, and certainly
reached at death.

III. There are some important benefits flowing from justi-
fication, adoption, and sanctification which remain to be
considered. The statement of these benefits is found in the
Shorter Catechism. They consist in the benefits which flow
to believers from justification, adoption, and sanctification in
this life, at death, and at the resurrection. Little more need
be done here than to mention some of these benefits, as in a
future chapter, based upon the Confession and Larger Cate-
chism, some of these same facts will have to be explained in
another connection.

i. i

r i

I !

E )

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The Presbyterian Standards.

I ?:

One of the benefits received in this life is assurance of
the love of God. The believer has the good confidence of
God's love, for it is shed abroad in his heart by the Holy
Ghost which is given unto him. Then he has peace of
conscience, for reconciliation has been effected, and he is
admitted to the household of faith. By the word and Spirit
of God the enmity of the believer's heart is also subdued.
Thus, that which provides for peace outwardly in relation to
God produces peace inwardly in the conscience of the be-
liever. There also follows joy in the Holy Ghost. This is
a holy spiritual joy, which the world can neither give nor
take away. Increase of grace and perseverance unto the
end are also assured to the believer. Grace gains momentum
as it moves onward, and it halts not till its goal is reached
in glory.

The benefits which come at death and the resurrection
need only be mentioned. At death the souls of believers are
made perfect in holiness, and do immediately pass into
glory. Their bodies, being still united to Christ, do rest in
their graves until the resurrection. This is the precious hope
of the believer. At the resurrection, believers, being raised up
in glory, shall be openly acknowledged and acquitted at the
day of judgment, and made perfectly blessed in the enjoying
of God to all eternity. This is the glorious hope of every
believer, and it is the crowning benefit which comes to all
those who are justified, adopted and sanctified, through the
rich provisions of the gospel of God's dear Son. And this,
moieover, is all that the Shorter Catechism has to say con-
cerning death, resurrection, the middle state, and the final
judgment.

CHAPTEK XVIII.

FAITH AND REPENTANCE.

Shortkk Cateohism, 85-87; Lakgeu Catkciiism, 73-70, and 158; Confes.

SIGN OF Faith, XIV., XV.

IN this chapter two very important practical topics have
to be considered. The order of the Confession is now
followed in taking up faith and repentance at this stage in
the exposition of the Standards. The Shorter Catechism
treats of these topics after the law of God has been ex-
pounded while the Larger Catechism explains them in close
connection with justification and sanctification. Faith is
there made the instrument of justification, and repentance is
regarded as a constituent element in sanctification. The
order of the Confession, which is now followed, deals with
faith and repentance in separate chapters, after justification,
adoption, and sanctification are exhibited.

While speaking of the order of these topics, it may be of
some service to devote a short paragraph to a deeper order.
That deeper order relates to the ordei in experience of the
several factors in salvation. It is necessary to remember
that the logical order of the doctrines as arranged in the
system may be different from the experimental order in
which the various factors appear in a gracious religious ex-
perience. The latter is a fixed order, while the former may
vary according to the logical principle of doctrinal classifica-
tion which may be adopted. In the actual experience of the
sinner, under the recovering grace of God, effectual calling
surely comes first. Thereby the benefits of the redemption
of Christ are applied to the soul, the soul is regenerated,
and at the same time it is united to Christ. Conversion, or
the actual turning to God in Christ for salvation, results
from effectual calling. In conversion there are two factors,

223

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i;!

in both of which the soul is active. These are faith and
repentance, and they not only mark the beginning of the
active experience of those who are eflfectually called, but
they abide all through the believer's life as important factors
in his experience. Thus faith conditions justification and
adoption, and, along with repentance, it enters into sanctifi-
cation as a factor in it; while, on the other hand, sanctifica-
tion grows out of regeneration and union with Christ as its
roots.

The Catechisms both mention faith and repentance among
the conditions of salvation, or of escape from the wrath of
God due to us for our sins. These conditions are said to be
faith towards our Lord Jesus Christ, repentance toward God,
and the diligent use of the outward means whereby Christ
communicates to us the benefits of his redemption. The
Confession omits this arrangement altogether. It is also a
curious thing to observe that the two Catechisms differ in
regard to the order in which faith and repentance are men-
tioned. The Shorter puts faith first, while the Larger men-
tions repentance first. This may or may not have any
doctrinal significance; still, it is an interesting fact in its
bearing upon the much-debated question of the order of
faith and repentance.

I. Saving Faith is to he First Explained^ Inasmuch as it
Stands First hi the Confession as Well as in the Shorter Cate-
chism.

In the chapter before the last it was pointed out that faith
in Christ was the condition or instrument of justification.
In the last chapter it was seen that faith was not only the
instrument of justification, but that it was also an important
means of sanctification. This all-important personal condi-
tion of salvation is now to be explained with due care as it
is set forth in the Standards.

No discussion of the philosophy of faith in general, nor of
the psychology of saving faith in Christ in particular, inter-

Faith and Repentance.

225

th and
of the
ed, but
factors
on and
sanctifi-
ctifica-
t as its

among
erath of
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ird God,
y Christ
n. The
is also a
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ger men-
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only the
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il, nor of
ar, inter-

esting as they are, vvill be now entered on. These interesting
and difficult questions the Standards do not raise for discus-
sion. They simply assume faith as a fact, and take it in its
somewhat ordinary, popular, scriptural senee, and proceed
at once to expound its function in relation to St>lvation. The
statement of tlip Shorter Catechism is worth setting down at
the outset, as the starting-point of the explanation. The
Confession anu Ajarger Catechism simply expand this state-
ment. "Faith in Jesus Christ is a saving grace, whereby we
receive and rest upon him alone for salvation, as he is freely
oflfered to us in the gospel." The Larger Catechism calls it
justifying faith, and the Confession gives the title of saving
faith to its chapter upon this subject. The Larger Cate-
chism somewhat strangely lays considerable stress upon the
fact of the conviction of sin in connection with saving faith.
Some particulars are now to be noted.

1. Faith in Jesus Christ is a saving grace wrought in the
heart of the sinner by the word and Spirit of God, whereby
the elect are enabled to believe in him to the saving of their
souls. The Confession says that it is the work of the Spirit
of Christ in their souls. It is gracious, therefore, and really
God's gift to the soul. It presupposes eflfectual calling and
regeneration, by means of which a new life is imparted to
the soul, and ability to exercise faith in Christ is originated.
The Confession in its exposition seems to take a wider view
than the Catechisms of the scope of saving faith. The latter
limit it almost exclusively to the matter of the faith which
unites us to Christ in eflfectual calling, while the former
seems to take the wider view of faith as a general religious
exercise of the soul. Hence, the Confession says that by
this faith the Christian believes to be true whatsoever is
revealed in the word, for the authority of God himself speak-
ing therein, and acts differently upon its different parts. But
the Confession adds that the principal acts of saving faith
are accepting, receiving, and resting upon Christ alone for
15

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The Presbyterian Standards.

! i

justification, sanctification, and eternal life, by virtue of the
covenant of grace. It would thus appear that the Cate-
chisms present faith, saving faith, as the single act of receiv-
ing and resting upon Christ, while the Confession regards
faith as a series of acts, some of which lay hold of the truth
of the revealed word of God, and others terminate upon
Christ for the benefits of personal salvation. But these two
views are not at all inconsistent with each other, and the
broader view of the Confession will be of service in the full
exposition of faith

2. By saving faith the revealed word of God is taken to be
true, and he who possesses this faith will be ready to act in
accordance with the commands, threatenirgs, and promises
of the word. This is what is sometimes called historical
faith, which takes God at his word, and accepts the testi-
mony which he has given concerning himself, concerning our
sinful estate, and concerning the way of salvation through
Jesus Christ his only Son. This conviction, as was seen in
an early chapter of this exposition, is not a mere natural
result of the truth in contact with the mind, but it is wrought
in our hearts by the Spirit of God. But this intellectual
conviction is not itself, even though it be produced by the
Spirit of God, all of saving faith. Still, it may be said to be
so necessary that if it be absent, or if there be intellectual
revolt against the truth of the message which God has given
in his word, then saving faith, receiving and resting upon
Christ alone for salvation, can never rise in that soul. At
this point, also, it is to be carefully noted that the intellectual
factor in faith, of which explanation has been made, is not
a merely natural product of man's powers loading up
to spiritual saving faith in Christ. This intellectual con-
viction is itself the product of the Spirit of God in the
heart.

3. The Larger Catechism, with peculiar propriety, empha-
sizes, in relation to faith, the fact of our personal conviction

liL

Faith and Repentance.

227

e of the
le Cate-
f receiv-

regards
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and the

the fuU

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tellectual
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, empha-
onviction

of sin and misery. The Confession also hints at this fact
when it says that faith in the revealed word of God leads
us to tremble at its threatenings. The Larger Catechism
further says that this conviction discovers to the sinner his
disability in himself, or, by the aid of all other creatures, to
recover himself out of his lost condition. The Shorter Cate-
chism lays stress upon the fact of the conviction of sin in
connection with repentance, but this only shows how very
closely faith and repentance are associated in the complex
yet unitary experience of the sinner's recovery from his sin-
ful estate. It is undoubtedly true that all saving faith, ter-
minating upon Christ, has connected with it a sense of sin,
and a conviction of our inability to save ourselves from its
guilt and power. Hence, a personal conviction of our sin
and of our helplessness wrought in our hearts by the word
and Spirit of God is to be intimately associated with saving
faith in the believer's experience.

4. The special function of saving faith is to receive and
rest upon Christ and his righteousness as it is set forth in the
promise of the gospel. This faith not only assents to the
truth of the promise of the gospel, but it also trusts in Christ
as held forth therein for the pardon of sin, and for accept-
ing and accounting our persons as righteous in the sight of
God. This is what the Confession calls the principal act of
faith, and it is really its consummation. The other two
factors are necessary as leading to this one, but they might
both exist, and yet if the element of personal trust in Christ,
as the mediator of the covenant of grace, through whom alone
we have justification, adoption, sanctification and eternal lifo,
were absent, our faith would not be complete as saving
faith.

This point connects itself closely with the exposition of jus-
tification ; for when the sinner believes upon Jesus Christ as
his personal Saviour, Lhen God pardons his sins, which were
borne by Christ in his own body on the tree, and accepts his

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The Presbyteri\n Standards.

I' P I

person as righteous by imputing to him the righteousness of
Christ, and gives to him a title to the reward of eternal life
on the ground of Christ's perfect obedience, which is also
laid to his benefit. Thus saving faith conditions everything
on man's side in the matter of salvation.

It is worth while noting the force of the words receive and
rest upon Christ for salvation. The word receive evidently
relates to the acceptance of Christ at first unto justification
of life. The phrase rest upon points to the abiding state and
relation of the believer in Christ. It is a permanent state of
grace, and the form w^hich faith takes is a constant res inj^
on, or trusting in, Christ, so that the life which we now live
we live by faith upon the Son of God. This is an all-im-
portant point, both in regard to the function of faith in the
believer's life, and as exhibiting that abiding state of grace
into which justification introduces him.

5. The Confession adds a statement to the effect that this
faith is different in degrees, sometimes weak and sometimes
strong ; and that, though it may be often and in many ways
assailed and weakened, yet it gets the victory in the end,
growing up in many into the attainment of a full assurance
through Christ, who is both the author and finisher of our
faith. Here faith is viewed rather as one of the Christian
graces in connection with sanctification, than as saving faith,
the condition or instrument of justification. Of course, the
statement of the Confession is true in both respects, but as a
Christian grace it is brought specially before us in this state-
ment. In the oame believer faith may be much stronger at
some times than at others ; and in different believers it may
be widely variant in strength. One may have the faith that
could remove mountains, and another faith which is only like
a grain of mustard seed. In a word, faith viewed as a Chris-
tian grace shares in the fluctuations of all the other graces in
the experience of sanctification, but in every case victory is
assured in the end.

fl
41

Faith and Repentance.

229

ss of
II life
also
tbing

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lently

ation
e and
)ate of
es in^
w live
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in the

grace

at this
etimes
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ictory is

n. R&peiitance unto Life is the Other Topic for this
Chapter.

Repentance is always to be coupled with faith, as the
twofold factors in conversion. Both have reference to sin.
Faith relates to the guilt of sin, and repentance to its
heinousness. Faith is directed towards the Lord Jesus
Christ, and repentance is directed towards God. Both are
to be preached constantly by every minister of the gospel,
so says the Confession. A number of points are now noted
in order, in connection with repentance as it is presented in
the Standards.

1. Repentance is a saving grace wrought in the heart of
the sinner by the word and Spirit of God. The Catechisms
both call it repentance unto life, while the Confession calls
it evangelical rej entance. It is not the mere natural sorrow
or regret for sin which is unto death, but a godly sorrow
which is unto life. The root idea of the word is a change of
mind or view, in regard, specially, to the matter of sin. It
implies a radical change of heart and mind, of life and con-
duct, in regard to sin and its deserts. It is distinctly set
forth in the Scriptures as the work of the Holy Spirit. It is
said to be a gift of God, just as plainly as faith is. To give
repentance unto Israel and the remission of sins is the
frequent language of the word of God upon this matter. It
is clear that repentance implies that the heart which repents
has been regenerated.

2. Repentance implies a sight and sense of sin. This is
the language of the Larger Catechism and of the Confession,
while the Shorter Catechism speaks of a true sense of sin.
This is a sense and sight of the danger of sin, and of the
certainty that it will surely be treated as it deserves. To
see sin in its relation to the law of God, which is perfect,
and in the light of his holy character; and, above all, to
behold sin in the light of the cross, and of the love of him
who suffered thereon, is an all-important factor in repent-

230

The Presbyterian Standards.

ance. To be convinced of the danger of co^i tinning in sin is
another element in true repentance. From this danger re-
pentance bids the sinner flee to God in Christ.

3. Repentance also involves a sight and sense of the filthi-
ness and odiousness of sin. This sight shows sin to be
utterly contrary to the holy nature and righteous law of God.
Sin is seen to be moral depravity, and iitterly abhorrent to a
holy God. God cannot look upon sin with the least degree
of allowance, and in true repentance we are led to look upon
it in the same way. Sin is spiritual leprosy or uncleanness,
and repentance should lead us to regard it with the utmost
abhorrence. It is very important to have this feeling in
regard to sin in order to true repentance.

4. Again, repentance implies an apprehension of the mercy
of God in Christ. A sense of danger alone will only alarm,
and not lead to any action, unless some place of shelter
from the danger be also pointed out. A mere sense of the
odiousness of sin will afford no relief, but rather produce
dismay, unless there be also provided some remedy from this
odious thing, sin. The gospel message presents Christ as
the refuge from the danger, and his blood as the means of
cleansing from the pollution. When this message is brought
home to the heart and life, the sinner turns to this refuge,
and seeks the cleansing of the blood. This, too, is an element
in true repentance which should ever have due importance
given to it. To learn that God is merciful, gracious, long-
suffering, and ready to forgive all who come to him by his
Son, Jesus Christ, is a strong motive to lead the sinner to
exercise true repentance by turning from sin to God in Christ.

5. Repentance further implies true penitence, and grief for
our sins, and a hatred of them. The Shorter Catechism says
that there is to be grief and hatred of our sins in repentance,
but the Larger Catechism and the Confession use the word
penitence, which is an exceedingly good term. It denotes
the inward experience of the heart which has a true sense of

•4

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g in

Faith and Eepentance.

231

sin, while repentance is rather the outward action following
that inward experience. Penitence is the humble, broken
heart on account of sin, while repentance is the change of
mind in regard to sin. The grief now spoken of points to
the true sorrow for sin, and not to the sorrow of the world
which ^vorketh death. Moreover, this sorrow does net exer-
cise itself so much with the consequences of sin, as with the
inherent nature of sin, as an offence against God, whose law
is just, holy, and good. The hatred here spoken of indi-
cates the antagonism to sin which true repentance gene-
rates. The heart being renewed, and the view of sin having
undergone a radical change, the nature, ap renewed, is
opposed to sin; and the affections, which used ^o go out
towards it, are now turned away from it with hatred. This
hatred is essential to evangelical repentance.

6. Once more, repentance involves turning from all our
sins unto God, with a holy purpose and an honest endeavor
to walk worthy of God, and in the ways of his command-
ments. This is the outward, practical side of repentance which
relates to our conduct. True penitence results in piety of
heart, and genuine repentance produces reformation in life.
Unless our sight of the danger of sin, and our sense of the
ill-desert of sin, result in our actually turning away from it
into the ways of a new obedience, there is a defect some-
where in our repentance, and we have good reason to doubt
its reality. There must be full purpose of, and endeavor
after, new obedience ; and if this exists in any heart, it affords
one of i;he best evidences that the repentance is a genuine
one. Thus repentance, if it is bringing forth its meet fruits,
results in real reformation of life and conduct. Even though
the believer fall into sin he will rise again, repent and be
forgiven. Thus, penitence surely paves the way up to per-
fection, and repentance leads finally to complete reformation.

7,. Yet again, repentance is, in a sense, necessary to salva-
tion. True, it is not necessary in the sense that faith is

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The Presbyterian Standards.

necessary. Still, it is true that without repentance no one
can be saved. Repentance, of course, is not iu any way to
be trusted in as a satisfaction for sin, nor is it 'v. any sense
to be regarded as the cause of the pardon of sin. All ^^^his
is due to the free grace of God in Christ, yet repentance is
indirectly the condition on our part for the exercise of the
divine clemency in the pardon of our sins. Hence, repent-
ance is necessary for salvation, in the sense that no one can
expect pardon without repentance.

Then, too, this repentance relates to all sins, small and
great, as they are sometimes called. There is no sin so
small that it does not deserve condemnation, hence if we are
to escape we must repent and obtain forgiveness. Then, on
the other hand, the Confession happily assures us that there
is no sin so great that it can bring damnation upon those
who truly repent and turn to God in Christ for pardon. The
Confession further adds, that men should not be content
with a general repentance, but it is every man's duty to
repent of his particular sins, particularly. This is a very
valuable practical suggestion. Men are apt to be content,
both in their public prayers and in their private devotions,
with a very general repentance and confession, which may
not mean very much. Our sins should be set in order before
us, and then laid before God in sincere confession, praying
that they may be forgiven, every one.

8. Finally, repentance is to be followed by confession, and,
in certain cases, by reconciliation with our neighbor. Every
man who repents of his sins and turns to God for pardon
must make a personal confession of his sins to God, and
then pray sincerely for the divine forgiveness. Then, if his
repentance be true, and he foisake his sins, he shall find
mercy at the hands of God and be freely forgiven. This
matter of confession completes repentance, and if it be want-
ing no one can expect pardon or peace.

Further, in certain cases where a man by his sins has

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Faith and Bepentance.

233

scandalized his brother or the church of Christ, the Coufes-
In says that he ought to be wiUing, by a p.-ivate or pablic
ronfeslon -><! sorrot for his sin, to declare his repen ance
rthose who are offended. It is their duty in turn to be
loncUed to him. and in love to receive and restore him.
Care must be taken here to give no favor to theBom:sh doc-
SneTpenance, according to which the church forgives
sins and?t is eve^ to be kept in mind that no man, not even
reChom we may have injured or offended, can pardon o„
sins in the case. Man may forgive the mjunes done to h«
fellowman, but God alone can pardon his sins. Sin has
thus i^ some cases, a twofold bearing. It may be a sm
taLt God and an injury to our neighbor. Our neighbor
ly forgive the injury, but God alone, and he only for
rbrist's sake, can pardon our sin in the case.
"'t^L c'ietes'the exposition of faith and repen anc.
The next chapter will deal with some additional topics m
reUgrous experience, especially good works, perseverance,
and assurance.

'"■;

i 'iff a

CHAPTER XIX.

GOOD WORKS; PERSEVERANCE; ASSURANCE.

SiiOKTKR C* VECHI8M, 30; Lakoer Catkohism, 78-81; Confession of
Faith, XVI., XVII., XVIII.

THREE important topics are now reached. In regard to
them the Shorter Catechism says little directly, though
it implies a good deal indirectly, while the Larger Catechism
has not a little to say about perseverance and assurance, bat
has no distinct treatment of good works. It is the Confes-
sion alone which deals at length with good works, and it has
a chapter of some length upon each of the topics at the head
of this chapter. The Confession, therefore, must now be
our chief guide in this exposition.

I. Good Works is the First Topic to he Considered.

Strictly speaking, good works are the outward result of
sanctification which appears in the conduct of life. They
imply effectual calling, justification, and adoption on the
divine side, and faith and repentance on the human side.
An attempt will now be made to sum up what the Confes-
sion has to say upon this great subject, which has caused so
much controversy among theologians.

1. Good works are those only which are done according
to the rule of God's Holy Word. The Scriptures, as we have
seen, are the only rule to direct us how we may glorify God.
These Scriptures are the norm of the life of the believer ; and,
hence, they are also the rule for the good works which he is
to do. Only those things which God has commanded are of
the nature of good works. Mere human devices framed out
of blind zeal, no matter how much pretence of good inten-
tion they may exhibit, cannot be good works, inasmuch as
they have no warrant in the word of God. This strikes at
the root of many things which have been done in the name

284

Good Works; Perseverance; Assurance.

235

of religion, and for which holy Scripture gives no warrant
whatever. Religious persecution illustrates this point in
several ways.

2. Good works are at once the fruits and the evidences of
a true and lively faith. Where there is such faith there is
peace with God, and a filial spirit towards him, on the one
hand; and on the other, union with Christ, and the renewal
of the heart. Out of this renewed heart faith, the inner
principle of good works, comes. Hence, good works are
done only by a regenerate heart, and they are the fruits of
the faith of such a heart. This indicates one of the radical
differences between the truthfulness and honesty of a re-
generate and of an unregenerate heart. Thus good works
become the practical evidences of regeneration, and of a true
and lively faith. We thus show our faith by our works, and
prove that our faith is not a dead faith. A faith that is alone
is dead, but faith followed by good works thereby evinces its
vitality.

3. Further, good works exhibit some important results in
heart and life. By means thereof believers manifest their
thankfulness to God for all his benefits, and especially for
the riches of his grace toward them in Jesus Christ. Then,
good works serve to strengthen the assurance of believers
that they are really God's children. Having the fruits of
the Spirit apparent in heart and life, they properly conclude
that God's renewing and sanctifying grace is working in
their hearts, and then their hearts assure them before God.
Then, too, by means of good works believers edify their
brethren, and so become helpers of their faith. By bring-
ing forth good works in daily life, others seeing our good
works are led to glorify our Father in heaven. And, further,
by good works believers adorn the profession of the gospel
which they make, and exhibit the beauty and excellency of
the Christian life and conversation. In like manner, good
works stop the mouths of adversaries who speak against the

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The Presbyterian Standards.

1 '

.■t

•!l

religion of Christ. By this means believers may commend
the faith of Jesus to a wicked and gainsaying world, and
supply the very strongest evidence for the truth and power
of Christianity. To crown all, good works minister to the
glory of God. This is the very highest result in the case.
Since believers are created anew in Jesus Christ unto good
works, when they exhibit good works, these glorify their
true author. Believers are thus the workmanship of God,
and having their fruit unto holiness and the end eternal life,
the good works which they are enabled to do redound to the
glory of him whose workmanship in holiness they are.

4. In regard to the source of the ability to do good works,
the Confession plainly teaches that it is not of the believer's
own ability, but wholly from the Spirit of Christ that they are
enabled to do good works. In order to do good works, the
grace already received and improved is not sufficient, but
there is ever needed an actual influence of the Holy Spirit to
work in us both to will and to do of his good pleasure. The
believer never reaches a stage in the spiritual life wherein
of his own ability he can bring forth truly good works. In
every case good works have behind them the sanctifying
Spirit of God. Then, on the side of the believer, the Confes-
sion points out, with wonderful care and caution, that he
must be in earnest about the matter, and not indolent nor
negligent in seeking to bring forth good works. Much less
are believers to sit still under the feeling that they are not
bound to perform any duty, unless upon a special motion of
the Spirit. They are to be ever diligent in stirring up the
grace of God that is in them. While God is working in them
both to will and to do of his good pleasure, they are to be
diligent in working out their own salvation with fear and
trembling. Thus, the Spirit's grace and the believer's dili-
gence produce good works.

6. A brief paragraph in the Confession is directed against
the Romish doctrine of works of supererogation. The truth

Good Works ; Perseverance ; Assurance.

237

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here is stated in a twofold way. Mrst, They who attain to
the highest possible excellence in good works in this life
cannot possibly do more than God requires of them, or
supererogate a single element of good works. The standard
of God's absolutely perfect moral law has not been in any
way lowered, or abrogated, as the rule for the believer's con-
duct, so that, even when he has obeyed perfectly, he has but
done his duty ; and it is never in his power to do more than
his duty in the case. On the other hand, instead of going
beyond what is required by the perfect law of God, believers
constantly come short of much that they are in duty bound
to do. The remnant of indwelling sin always brings this sad
contingency upon them; and, when they have done their
best, they are unprofitable servants, and imperfect in their
good works.

6. In another aspect the Confession guards its doctrine
against a serious Arminian error. Good works, even our
very best good works, cannot merit the pardon of our sins, or
obtain eternal life for us at the hands of God. Good works
are possible only after our sins have been pardoned in justi-
fication, and the title to eternal life has been thereby secured ;
hence, these good works cannot possibly be the ground of
pardon, acceptance and the title to reward. In addition, the
Confession says that, by reason of the great disproportion
there is between them and the glory to come, and on account
of the infinite distance there is between us and God, and
owing to the fact that by our own works we cannot in any
way profit him nor satisfy for our former sin, good works
done by us cannot possibly merit the pardon of our sins, or
procure for us the title to eternal life. And, finally, the con-
sideration is urged, that so far as our works are good they
proc'jd from the Spirit of God, and so far as they are
wrought by us they are defiled and mixed with so much
weakness and imperfection that they cannot endure the
severity of God's judgment. Owing, therefore, to the mixed

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and defective nature of oiir good works they cannot possibly
be the ground of merit before God.

7. From another point of view good works are, neverthe-
less, acceptable to God. Since the persons of believers are
accepted through Jesus Christ, their good works are also
accepted in him, who is the ground of all merit for pardon
and acceptance. These good works are accepted in Christ,
nc^ as though they were in this life unblamable and unre-
j ible in God's sight, but because God, looking upon
bto. /ers in his Son, is pleased to accept and reward that
which is sincere, although marked by many weaknesses and
imperfections. Here, again, is seen the well-balanced state-
ment of the Standards. Good works are not acceptable in
the sense that they are the ground of merit for our pardon
and acceptance, but in the sense that believers, being accepted
as to their persons in Christ, their good works are also ac-
ceptable in and through him.

8. A statement regarding the works of unregenerate men
concludes the chapter. These works, for the matter of them,
may be things which God commands, and of good use both
to themselves and others, as, for example, truth, honesty
and charity ; but since they do not proceed from a heart puri-
fied by faith, that is, from a regenerate heart, nor are done
in a right manner according to the word of God, the only
rule, nor directed to a proper end, nor prompted by a right
motive in the glory of God, they are sinful and cannoc please
God, or make a man meet to receive grace from God.
Such works, not done by a renewed heart, nor according to
a right rule, nor from a proper motive, are not pleasing to
God, even if the subject-matter of them be that which is in
itself right. With great propriety it is added, that to neglect
good works is more sinful and displeasing to God. This
simply means, that while the honesty and charity of merely
moral men cannot commend them to God's favor or accept-
ance apart from Christ, still the thief and the miser are more

Good Works; Perseverance; Assurance.

239

>iy

displeasing in his sight. The propriety of this statement is
evident.

II. The Perseiferance of the Saints is Next Explained.

Concerning this important topic, information is given in
several questions in the Larger Catechism, in a single clause
in the Shorter, and in a chapter of some length in the Con-
fession. It may be remarked in passing that this is what is
known as the last of the five points of Calvinism. The term
preservation merely means keeping, as the text, "kept by the
power of God through faith unto salvation," implies. The
term preservation is one which would, in some respects,
more accurately express the truth here. Believers persevere
because they are preserved ; they follow because they are led
by grace divine. What the Standards teach upon this sub-
ject may be summed up under three or four heads.

1. It is distinctly taught that those whom God has ac-
cepted in Christ, and who are eflfectually called by his Spirit,
can neither totally nor finally fall away from the state of grace,
but shall certainly persevere unto the end and be eternally
saved. This signifies that all the elect, being called, justified,
adopted, and sanctified, shall persevere and attain unto sal-
vation. They cannot at any time totally fall away from
their state of grace, so as to lose their standing in Christ as
accepted before God ; nor can they finally fall away from
their gracious state, so that they cannot be restored, and at
last perish. Then, positively, the doctrine is that believers
shall certainly persevere in grace and good works to the end,
and be surely saved at last. All the means to this end, as well
as the end itself, are provided for in the purpose or plan
of God's grace.

2. The grounds or reasons for this perseverance are stated
with care in the Confession. Negatively, the perseverance
of the saints does not depend upon their own free will. It
is not the strength of their own purpose, resolution, or effort
which produces their perseverance. Positively, it depends

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upon a series of divine facts, which lay a sure foundation for
perseverance.

J^irsi, There is the immutability of the decree of election,
which flows from the free and unchangeable love of God.
God's loving purpose cannot fail. His eternal gracious plan
shall be accomplished. Christ, having loved his own
which were in the world, loved them unto the end. Hence,
as God's plans and purposes are all immutable, so his
purpose to save his people secures their perseverance to
the end.

Secondly, The efficacy of the merit and intercession of
Jesus Christ secures the perseverance of all those who believe
in him. It is through the merit of his all-sufficient sacrifiice
that they are pardoned and accepted. This basis can never
change nor fail; and the intercession of Christ is constantly
available on their behalf, and this secures all those spiritual
agencies of wisdom, grace, and strength, through the ministry
of the Spirit, which assures the perseverance of believers to
the very end. As Christ and his merit are always accept-
able to God, so all those who are in Christ are accepted in
him.

ITiirdly, The indwelling of the Spirit of God secures the
same end. The Spirit is bestowed on the ground of the
meritorious advocacy of Christ, and the Spirit in the heart
subdues and preserves it, by the incorruptible seed, the
living word of God, unto life everlasting.

Fourthly, The nature of the covenant of grace is also such
that all whom it embraces shall not fail to receive its full
benefits. Christ, having made good the c jnditions of that
covenant as its mediator, all that the Father gave to him in
covenant shall receive the benefits which he has procured
for them, and not one of them shall fail of attaining unto
eternal life and glory. Upon these four foundation-ston'is
the preservation of the saints rests, and their perseverance is
thereby assured.

Good "Works ; Perseverance ; Assurance.

241

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3. Still, believers may backslide for a time. This fact is
clearly taught in the Confession and the Larger Catechism.
The latter speaks of the imperfection of sanctification in
believers, and of their falling into many sins, from which,
however, they are recovered. But the Confession speaks
more distinctly upon this subject. It says, in substance,
that owing to the temptations of Satan and the allurements
of the world, the prevalency of the corruption remaining in
them, and the neglect of the means appointed for their pre-
servation, they may fall into grievous sins, and may continue
for a time therein. This teaching of Scripture and fact of
experience is not to be regarded as falling from the gracious
state, but it is backsliding for a time into sin. The result of
this falling into sin for a time is that believers incur the dis-
pleasure of God, and grieve his Holy Spirit. Further, they
may be deprived of some measure of their graces and com-
forts under the fatherly discipline of God. Their hearts
may be hardened and their consciences wounded, so that for
a time they may seem to have lost all grace and hope of
salvation. They may even hurt and scandalize others, and
bring temporal judgments upon themselves. But from all
these things they will eventually be recovered, if they be
true believers in the Lord Jesus Christ, for he will bring
them off more than conquerors in the end. Believers are,
therefore, secure, and their perseverance is assured, because
they are kept by the power of God through faith unto salva-
tion, ready to be revealed at the last day.

III. The Assurance of Grace and Salvation is the Last Topic
.for this Chapter.

Its basis is found chiefly in the Larger Catechism and the
Confession. The latter has a long chapter upon asr^urance.

1. This chapter opens by admitting that hypocrites and other

unregenerate men may vainly deceive themselves with false

hopes and carnal presumptions of being in the favor of God,

and in the estate of salvation, which hopes shall perish ; yet

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242

The Presbyterian Standards.

such as truly believe in tlie Lord Jesus, and live in sincerity,
endeavoring to walk in all good conscience before him, may
in this life be certainly assured that they are in a state of
grace, and may rejoice in the glory of God, which hope shall
never make them ashamed. The Larger Catechism states
the same thing in a somewhat different way. Such as truly
believe in Christ, and endeavor to walk in all good conscience
before him, may, without extraordinary revelation, but by
faith grounded upon the truth of God's promises, and by the
Spirit enabling them to discern in themselves those graces to
which the promises of life are made, and bearing witness
with their spirits that they are the children of God, be in-
fallibly assured that they are in a state of grace, and that
they shall persevere therein unto salvation. The doctrine
here clearly taught is that the assurance of grace and salva-
tion is the privilege of believers, and that it is theirs to seek
to rejoice in this high honor and happy privilege. It is
a common blessing to which all believers may look and
in which they may rejoice.

2. The grounds of this assurance are also set down in
order, showing that it is not a bare conjecture, nor a proba-
ble persuasion grounded upon a fallible hope, but an infalli-
ble assurance of faith resting upon good grounds. It is,
therefore, no mere perchance, but a well-grounded convic-
tion or persuasion. The main grounds for it are mentioned
as follows : First, The divine truth of the promises of sal-
vation upon certain conditions which have been embraced.
Secondly, The inward evidence of the possession of those
graces to which these promises are made. Thirdly, The
testimony of the Spirit of adoption, witnessing with our
spirits that we are the children of God. JbourtKly, The
Spirit dwelling in believers is the earnest of their inheri-
tance, and by means of his work they are sealed unto the
day of redemption. He that has begun the good work in
them will carry it on till the day of Christ Jesus. These

Good Works; Perseverance; Assurance.

243

3erity,
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grounds are all alike divine and gracious. They do not con-
sist in our own feelings, which ebb and flow like the restless
tide of the ocean, but they rest on divine promises, on the
graces produced by the Spirit, and the witness of the Spirit
himself. This constitutes a sure basis for assurance of a very
definite kind.

3. But this infallible assurance of grace and salvation is
not of the essence of faith. This simply means that there
may be true faith without this assurance, and a true believer
may wait long and contend with many difficulties before he
is made partaker of it, yet being enabled by the Spirit to
know the things which are freely given him of God, he may,
without extraordinary revelation, in the right use of ordinary
means, attain unto full assurance of grace and salvation.
Hence, it is the duty of every believer to give all diligence to
make his calling and election sure. Again, to guard against
looseness in liVing, which some may suppose that this doc-
trine of assurance genders, the Confession says that this
assurance enlarges the heart of the believer in peace and
joy in the Holy Ghost, in love and thankfulness to God, and
in strength and cheerfulness in the duties of obedience.
These, we are rightly advised, are the proper fruits of
assurance, and that they tend to holiness and not to laxity
of Hfe.

4. The last point noted in the Standards is, that believers
may at times have this assurance shaken, diminished, or in-
termitted. They may not always have it. They may even
lose it, and yet not lose their salvation. NegUgence, some
special sin, some sudden temptation, the withdrawing of the
light of God's face so that they walk in darkness, may aflfect
for a season the believer's assurance. Still, believers never
become utterly destitute of the seed of God in their souls, of
the life of faith, of the love of Christ and of the brethren,
and of the sincerity of heart and conscience of duty, out of
which, by the operation of the Spirit, their assurance may in

244

The Presbyterian Standards.

due time be revived, and by which in the meantime they are
supported from utter despair.

It is added, in conclusion, upon this topic of assurance,
that the Standards have been allowed to speak almost
entirely for themselves. Only here and there has any addi-
tional comment or exposition been made. That this is wise
all will agree.

H-

III

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jr are

ance,
Imost
addi-
j vnse

CHAPTER XX.

THE LAW OF GOD, AND CnUTSTIAN LTBEIiTY.

Bhortkr Catechism, 39-42 and 83, 83; Lakgkk Catechism, 91-98;
Confession of Faith, XIX., XX.

A GREAT theme, which is viewed in various aspects and
treated of in several connections in the Standards, is
now reached. With some care an attempt will be made to
bring the whole together, so as to reduce the various teach-
ings to harmony as far as possible. The Catechisms have
really nothing to say about Christian liberty, but so far as
the law of God is concerned they contain very full exposi-
tions, especially in regard to the summary of the law found
in the ten commandments. Indeed, the very complete expo-
sition of the decalogue given in the Catechisms forms a real
difficuly for a discussion like this, which can scarcely, with-
out undue expansion, follow out all the particulars stated in
the Catechisms. In this chapter the teaching of the Con-
fession, which is full and definite upon the law of God, and
of those passages in the Catechisms which bear directly upon
the nature and use of the divine law, will be explained.
Then, the fuller discussion of the law of God as the rule of
the believer's conduct, and hence as the basis of Christian
ethics, will be taken up under the discussion of the means of
grace. This mode of procedure may relieve the subject of
some of its difficulties, and make it possible to exhibit the
twofold aspect of the law of God set forth in the Standards.
The one of these relates to the law of God in connection with
divine moral government, and the other refers to the same
law viewed as the rule of duty for the Christian man. Then
the remainder of the chapter will give a concise statement of
what the Confession has to say about the liberty which the
Christian enjoys, and in regard to the liberiy of conscience

345

246

The Presbyterian Standards.

:;i

which he possesses. This last is a subject of vast practical
moment against Romanism and antinomianism.

I. The Law of God is the First Question.

1. The expression, law of God, itself needs some explana-
tion, for it is used in a variety of senses. In general, the
divine laws are either moral or positive in their nature.
Those which are moral in their nature are founded upon
eternal and immutable facts or relations. Here, again, there
are two classes of moral laws. The one class is founded
upon the divine nature viewed as morally perfect, and the
other upon the fixed moral relations which subsist among
men. To love and obey God is an example of the first class,
and '.o refrain from stealing illustrates the second. The first
class is absolutely immutable, and cannot be repealed even
by God himself; the second class is of universal obliga-
tion, so long as the present relations subsist among men.
Those which are positive in their nature obtain their au-
thority, and find their obligation in the positive command of
God. These may be of temporary obligation and intended
to serve some special purpose. Many of the civil and judi-
cial, and most of the ceremonial laws, of the Mosaic system
illustrate this class of divine laws. But even here the moral
and the positive are often so mixed that it is not easy to
separate the two elements. Perhaps the best illustration of
this class of laws is to be found in the prohibition given to
our first parents not to eat of the fruit of the tree of the
knowledge of good and evil.

From the fact of moral law, either as founded in the divine
nature, or upon the moral relations existing among men, it
may be justly assumed that God has established a moral
government which extends over all moral beings. From the
same fact it may be further assumed that man has, by virtue
of his creatit - a, a moral nature, and is thus fitted to become
the subject of moral government. With this moral nature,
man, as a subject of the divine moral government, is under

The Law of God, and Christian Liberty.

247

law to God, and is bound to render perfect obedience to the
law under which he is placed, and which is also written upon
his nature. If he obeys he will be rewarded, but if he dis-
obeys he surely incurs penalty. It is the law of God as
moral which is now prominently in view in this discussion,
and the profound teaching of the Standards upon this sub-
ject deserves the most careful study.

2. Man's relation to the moral law and government of God
is set forth in several aspects in the Standards, especially in
the Confession. A paragraph is now devoted to the explana-
tion of these different aspects.

(a.) The first view of this law and of man's relation to it
appears in his original state prior to, and irrespective of, the
covenant of works, as explained in a previous chapter. Ac-
cording to this view, each man as a moral agent would sus-
tain direct moral relations to God, and would have to stand
or fall for himself, and an obedience which was personal,
entire, exact, and perpetual would be required of each. This
is, of course, largely an ideal state for man, for only Adam,
and he for a very short time, ever stood in this relation.
The angels, as moral agents under moral government, best
illustrate this relation. From their case we can reason by
analogy to that of man, apart from the covenant relation,
and under pure natural moral government. This funda-
mental relation the Standards assume rather than fully
expound, so that nothing further need be said about it
now.

(h.) The second aspect of the law of God and of man's rela-
tion to it is represented by the case of Adam in what may
be called his covenant relation. This has already been ex-
plained at length, and need not be enlarged upon at this
point. The Confession says that God gave Adam a law, as
a covenant of works, by which he bound him and all his pos-
terity to personal, entire, exact, and perpetual obedience.
This is the covenant or federal form of the law of God, and

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The Presbytertan Standards.

under it the representative status of Adam is assumed in its
broadest outlines, as requiring perfect and perpetual obedi-
ence on the part of Adam and his posterity in him. Further,
this covenant form of law promised life to all those to whom
the covenant related upon the fulfilment of its conditions, and
it threatened death for the breach of its terms or conditions.
It is interesting to note the fact, that the scope of the cove-
nant law here is broadly outlined, for it is not the eating of
the forbidden fruit which is signalized here, but the whole
obedience itself considered, which the covenant or federal
law required. The Confession also adds in this connection
that man had power and ability to keep this law. Notice,
also, that it is not power and abil.ty to eat or not eat of the
fruit of the tree upon which tho stress is laid, but upon the
power and ability of Adam to rerder that perfect obedience
which was required. This relation is what some writers
very properly describe as moral government modified by the
covenant of works, just as the former aspect of the law of
God is termed moral government in its essential principles.
According to the covenant form of the moral law and govern-
ment of God, when the probationary term of obedience was
completed, this obedience would have been accepted for the
justification of Adam and of the race in him, so that thereby
they would have been permanently established in holiness
and in the favor of God as a reward for the obedience ren-
dered.

(c.) A third aspect of the relation of man to the law of God
emerges after the fall and the failure of the covenant of
works. The law of God after the fall continues to be bind-
ing upon man. Upon the believer it is binding as the rule
of his Christian service, and upon the unbeliever it is bind-
ing as the condition of life. This condition the unbeliever
having failed to fulfil finds himself under the sentence of
death. When it is said that the law of God is the rule of life
for the believer, it does not mean that any man can attain.

ET -- '■ -s-r-,

The Law of God, and Christian Liberty.

249

nor that the believer does attain, to life and righteousness
by keeping the moral law. Christ is the end of the law
for righteousness to every one that believeth, and for him
that believeth the law of God is the perfect rule for life and
conduct in holiness as much as ever. According to the
Larger Catechism, the moral law is the declaration of the will
of God to mankind, directing and binding every one to per-
sonal, perfect, and perpetual conformity thereunto, in the
frame and disposition of the whole man, soul and body, and
in the performance of all those duties of holiness and right-
eousness which he oweth to God and man. And the Con-
fession adds that the moral law doth forever bind all, as
well justified persons as others, to the obedience thereof; and
that not only in regard to the matter contained in it, but
also in respect to the authority of God the creator who gave
it. Christ in the gospel does not dissolve, but does much
strengthen, this obligation.

Thus, it appears that the moral law is binding upon all
moral agents, and that there are three distinct aspects under
which the moral law is exhibited in the Standards. jFirst,
In a state of nature the moral law is binding, both as the
condition and as the rule of life; under the covenant of
works, where it was the condition of life for all those in-
cluded in Adam in the covenant, and it would have been
their rule of conduct afterwards ; and under the covenant of
grace, where it appears as the condition of life in the case of
Christ, who fulfilled it for himself and those included in this
covenant, and then as the rule of conduct for those who be-
lieve in Christ the mediator of the covenant of grace. In
every case it will be observed that moral law holds those
under it in the grasp of moral obligation, only that obliga-
tion appears in different relations. It need only be added
that this moral law was first manifested in man's moral con-
stitution, and then it was revealed at sundry times and in
divers manners, but specially at Sinai. It is summed up in

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the ten commandments, and no part of this moral law has
boon, or can be, abrogated.

{(I.) In addition to this form of the law of God, which is
distinctively moral and which is permanent in its nature,
God was pleased to give to the people of Israel, as a church
under age, certain ceremonial laws containing several typical
ordinances. Thus, the Old Testament era is viewed as the
childhood of the church, when, as a child in its minority, it
is to be regarded as needing tutors and governors, and suit-
able special instruction. These ceremonial laws and typical
ordinances have a twofold object. First, As ordinances of
worship they pre-figure or typify Christ, and exhibit in
various simple, significant ways the graces, actions, sufferings
and benefits of the Redeemer. • Secondly, They serve to min-
ister instruction in various moral duties in all the activities
of life, both towards God and towards man. In this way,
both the condition of life and salvation in Christ, and the
rule for the duties of a godly life, are pre -figured by those
ceremonial and typical ordinances. The shadow points to
the substance, the type to the antitype.

(e.) Once more, God also gave to his people Israel, as a
body politic, that is, as a civil or national institute, sundry
judicial laws. These are given at great length in the Mosaic
economy. They were, so far as they did not involve strictly
moral elements, positive in their nature, and not binding
upon any other people, though many of these judicial laws
have such marks of divine wisdom that they may well arrest
the attention of modem legislators. But these laws, as well as
the ceremonial laws mentioned in the previous paragraph,
have expired. The former, save so far as general equity
may require, passed away with the Jewish commonwealth,
and the latter have been fulfilled or abrogated in the New
Testament.

3. The uses of the law of God are next to be considered.
This is a practical topic about which the Confession and

The Law of God, and Christian Liberty.

251

the Larger Catechism have a good deal to say. The latter
especially has a very complete statement iipou the subject.
The Standards uniformly teach that since the fall of man in
Adam the law of God cannot be of any use to man as a con-
dition of lite and salvation. Sinfuf man cannot possibly use
it for this purpose ; and he need not so use it, for Christ has
fulfilled it for him. The law condemns, but does not save,
the sinner. Christ has come under the condemnation of the
law, and hence he can save. The several uses of the law
are now to be ri^Acd in order.

(a.) Its use for all men comes first. It is useful for all men
to inform them of the holy nature and will of God, and of
their duty to God and their fellowmen. It is also of use to
all as an authoritative rule binding them to walk according to
its precepts. It is, further, of use to every man as a lamp to
discover the sinfulness of his nature, of his heart, and of his
life, so that, examining himself thereby, he may be humbled
under a deep sense and conviction of his sin, as well as have
a hatred of sin produced in him. It is added that the law
of God is of use to all men in showing them their inability
to keep it, and their ruin under it.

(b.) The use of the law of God to the unregenerate calls for
brief explanation. Its use to them is to awaken their con-
sciences with true spiritual conviction of sin, and to stir them
up to flee from the wrath to come. It is also helpful in
showing them clearly their need of the redemption of Christ,
and of his perfect satisfaction to all the demands of the law
of God. The result of this is to drive them to Christ, even
as his grace draws them. Thus the law becomes a school-
master to teach and lead sinners to come to Christ. Further,
the law is of use to the unregenerate in showing to them that
they are inexcusable if they abide under the curse of the
law and away from Christ, who is the end of the law for
righteousness to every one who believeth. Moreover, the
law serves to restrain the corruptions of their sinful natures

252

The Presbyterun Standards.

by what it forbids, and by the threatenings which come upon
them in this life for disobedience. Then, the promises which
are attached to obedience serve to lead the sinner to think of
the blessings which thus follow ; and that, if he cannot by
works secure these, he iftay be led to Christ, who made the
obedience.

(c.) The use of the law of God to the regenerate comes up
last for remark. This has been in part already described,
but a few important things remain to be set down in a more
definite way. Those who are regenerated and who believe
in Christ are so freed from the law of God as a covenant of
works that they are neither justified nor condemned thereby,
yet in addition to the general uses of the law for all men, the
regeneruto find that the law has some special uses for them.
It shows them how they are bound to Christ with strong
bonds for his fulfilling the law, and enduring the curse of it
in their stead, and for their good. The result of this is
that they are provoked to thankfulness more and more, and
prompted by the constraining love of Christ to conform their
walk more and more according to the moral law, as the per-
fect rule of their conduct. To a certain extent, what was said
at the close of the last paragraph from the Confession is of
indirect value here.

With its usual cautious completeness the Confession adds
that these several uses of the law, especially in the case of
the regenerate, are not contrary to the grace of the gospel,
but do sweetly comply with it- The reason or cause for this
harmony consists in the fact that the Spirit of Christ dwell-
ing in them subdues and enables them to do freely and
cheerfully what the will of God revealed in the law requires
to be done. They are made both willing and able to obey
the moral law as a rule of life, having rested on Christ as
the condition of life and salvation.

It only remains to be added at this stage that the moral
law is summed up in the ten commandments, which were

The Law of God, and Christian Liberty.

253

delivered to Moses at Mount Siuai. Here is the substance
of our duty to God and man, though it is also to be kept in
mind that the Scriptures, as a whole, contain an expansion
of the moral principles implied in the decalogue. The
further treatment of the moral law from this point of view
is deferred till the chapters upon the means of grace are
reached.

II. Chrisiian Liberty and Liberty of Conscience is now
Reached.

This is a practical and perplexing subject, upon which the
Confession alone speaks. It raises one of the important prin-
ciples of Protestantism, for which the Reformation earnestly
contended against the spiritual domination of Bomanism.
What the Confession teaches upon this subject will now be
set down in order, and a few simple comments upon that
teaching will be made. In the chapter of the Confession
which deals with this general subject there are really two
closely related topics which require some explanation. The
one is Christian liberty, and the other is liberty of conscience.

1. Christian liberty may be first explained. In what does
it consist? To a certain extent the answer has been supplied
in connection with the explanation made some time ago of
the doctrine of justification, which rests upon the satisfac-
tion or righteousness of Christ. Several points are to be
noted here.

First, Christian liberty is that liberty which Christ has
purchased for believers under the gospel. It consists, first
of all, in their being freed from the guilt of sin, and from the
condemning wrath of God. This is almost a twofold way of
stating a single important fact. That fact is that, by the
terms of the gospel of the grace of God, those who believe in
Christ have the guilt of their sin pardoned through his aton-
ing blood, ha^e the wrath of God turned away from them,
since they are justified and accepted in the beloved, and
have the curse of the violated moral law entirely removed

;l *

■ '■i

254

The Presbyterian Standards.

from them through him who was made a curse for them.
Their relation to God becomes a gracious one, in which they
are no longer under guilt and condemnation, but are free
from these things through the liberty which they have in
Christ.

Secondly, This Christian liberty further consists in the
fact that believers are, in a measure, being delivered from
the power of this present world, which holds the unregen-
erate in subjection to its spirit and dictation. They are
delivered from the bondage of Satan, who now no longer
leads them captive at his will. In like manner they are set
free from the dominion of sin, which now no longer rules in
their mortal bodies that they should obey it in the lusts
thereof. They also escape many of the afflictions of this
life, and are sustained in the midst of those which they are
called to endure. In addition, they are delivered from the
sting of death, which holds the unregenerate in bondage.
They no longer fear the gra> 3, which has been robbed of its
victory through him who has triumphed over death and the
grave. And in the end, they are fully and finally delivered
from everlasting damnation, and set free from the dread of
the place of woe.

Thirdly, Christian liberty embraces the fact that believers
have freedom of access to God through Jesus Christ. The
unbeliever has not this precious privilege. It belongs to the
believer as a part of his liberty in Christ, and it gives him
freedom of access at all times to God in prayer, for he has
an interest in the advocacy of Jesus Christ, by whom he has
access with boldness at a throne of grace. In close connec-
tion with this, there is the additional fact that the obedience
which the believer renders to God and his holy law is not
produced by slavish fear, but prompted by a childlike love,
and is the fruit of a willing mind. This is a very precious
part of Christian liberty. The obedience which the believer
renders is that of a son, not that of a servant ; it is prompted

The Law of God, and CHitidTiAN Liberty.

255

by love, and not by fear. It is willingly and cheerfully given
to him who has brought them into such a glorious liberty as
that with which Christ makes his people free.

Fourthly, The Confession further points out that though,
under the Old Testament, believers had a goodly measure of
freedom, yet under the New Testament they have even a
larger liberty. Their liberty is enlarged by the fact that
they are free from the burdensome yoke of the ceremonial
law, under which the Jewish church was placed. They have
freer access and approach to God, with greater boldness at a
throne of grace; and in fuller measure do they receive the
communications of the free Spirit of God than believers
under the law of Moses did ordinarily enjoy. The true be-
lieving Jew had liberty, but the true believer under the
gospel has a still larger liberty.

2. Liberty of conscience is the other topic which remains
for consideration. A number of points are to be noted here
also.

Firsts The statement here made by the Confession is to the
effect that God alone is Lord of the conscience, in accord-
ance with the word of God. This being the case, the con-
science of the Christian man is free from the doctrines and
commandments of men, if these be contrary in any way to
his word, or beside it in matters of faith and worship. It is
well to note that it is matters of faith and worship that are
here signalized ; and in regard to these matters the Christian
conscience is free from the commands of men, and bound
only by God, as he has revealed his will touching these
matters in his holy word. In such a case, to believe and
obey the commands of men out of conscience is to betray
true liberty of conscience. And, further, to require implicit
faith in such commands, and an absolute obedience to mere
huraan authority, unsupported by, or contrary to, the word
of God, is to destroy both liberty of conscience and sound

reason.

256

The Presbyterian Standards.

Secondly, Another aspect of the case is aimed against the
antinomian heresy, as the previous one is against Bomish
authority. The statement is, that those who, upon pretence
of Christian liberty, do practice any sin or cherish any lust,
do thereby destroy the very end of Christian liberty, which
is, being delivered out of the hands of their enemies, they
might serve the Lord without fear, in holiness and right-
eousness before him all the days of their lives.

Thirdly, The closing paragraph in the Confession raises
some much-discussed questions. The limitations of Chris-
tian liberty are briefly indicated. Christian liberty is not
absolute. It does set men free from the decrees of man,
both in church and state, if these decrees are not in harmony
with the word of God. But this liberty is limited on the one
hand by the authority of God, and on the other by the rights
and claims of our fellowmen. Absolute obedience is re-
quired to the former, and the claims of the latter cannot be
ignored. Hence, Christian liberty does not mean that men
may do just as they please. Hence, too, obedience to civil
powers, as they are ordained by God, so long as men are not
called to disobey God by that obedience, should be given.
In like manner, when ecclesiastical authority is in harmony
with the word of God it should be obeyed. And the well-
being of a man's neighbor must also be considered. Here,
in mere outline, are the fundamental prirt iples of the rela-
tions of the church and state, and the divine warrant for
their administration. Their fuller discussion will come up
later on. The basis for church discipline also appears at
this point, but it, too, will be treated at length in a subse-
quent chapter.

CHAPTER XXI.

■■

THE COMMUNION OF SAINTS, AND RELIGIOUS WORSHIP.

SnoBTBB Cateohism, — ; Lauoer Catechism, 69 and 82, 83 and 86;
Confession of Faith, XXI. and XXVI.

IN this chapter two related subjects are grouped together,
and what the Standards have to say upon them will now
be gathered up in an orderly way. The Shorter Catechism
has nothing directly to say about these subjects, except what
it states under the fourth commandment concerning the ob-
servance of the Sabbath and religious worship. The Larger
Catechism in three questions has some important teaching
in regard to the communion of saints. It connects its expo-
sition of this doctrine with what it has to say ubout the in-
visible church, and the union of believers in and with Christ,
and Iheir fellowship thereby with one another. The Con-
fession has a chapter upon the communion of saints, and
one upon religious worship and the Sabbath-day. But, as
the Sabbath is treated of in another place, not much need
be said about it here. The Confession is chiefly followed in
this exposition.

I. The Communion of Saints is First Explained.

The teaching of the Confession is plain and simple on this
point, but the Larger Catechism is not so easily analyzed,
because its teaching here is not so well connected. The
former gives the general basis, and the latter supplies some
special applications of the doctrine.

1. The basis of the communion which saints or believers
enjoy is their mystical union with Christ in their effectual
calling. They are thus united with Christ their head, by
the Holy Spirit on the divine side, and by their own faith on
their part. By reason of this union they have fellowship
with Christ in his graces, in his sufferings, in his death, in
17 257

258

The Presbyterian Standards.

his resurrection, and in his glory, so that they are one with
him all through. He is identified with his people, and car-
ries them with him, as it were, through every stage of his
mediatorial career. They have obedience in him, they suffer
with him, they are crucified together with him, they are raised
from the dead in him, and in the end they are glorified to-
gether with him. This union, moreover, is of such a nature
that the personal individuality of each believer is preserved,
and they are not partakers of the Godhead of Christ, so as to
become his equal. They are partakers of the divine nature,
but not of the divine essence, so that they are not raised to
the plane of deity. To say that they are is impious and
blasphemous. In the light of certain theological views,
founded upon a semi-pantheistic philosophy, this is a very
valuable statement for the present day.

2. From the union of believers with Christ and their fel-
lowship in him, it follows that they are united with one
another in love, as the partakers of a common spiritual life in
Christ. They liave fellowship or communion in each other's
gifts and graces, and are under obligation as brethren in
Christ to the performance of such duties, private and public,
as do conduce to their mutual good, both in the inward and
the outward man. As members of the body of Christ,
they are to cherish and nourish one another, mindful that if
one member suffers all suffer, and if one is honored all are
honored with it. This communion is to be extended, as God
offereth opportunity, to all those who in every place call
upon the name of the Lord Jesus. It is very evident that
the Confession does not teach close communion. By reason
of the communion of saints they are bound to maintain an
outward fellowship and communion with each other in the
worship of God, and in performing such other spiritual ser-
vices as tend to promote their mutual edification. They are
also to show their fellowship in a practical way by reUeving
each other in outward things, according as they have need

The Communion of Saints, and Keligious TVonsHir. 259

•e one with
le, and car-
itage of his
, they suffer
y are raised
glorified to-
ch a nature
} preserved,
ist, so as to
rine nature,
ot raised to
npious and
;ical views,
is is a very

ad their fel-
d with one
ritual life in
each other's
brethren in
and public,
inward and
of Christ,
idful that if
Dred all are
ded, as God
r place call
evident that
By reason
maintain an
)ther in the
piritual ser-
. They are
by reUeving
J have need

and are able. Here, again, one of those wise qualifications
in which the Standards abound appears. The Confession,
to guard against a perverted communism, says that the com-
munion of the saints with one another does not take away
or infringe the title or property which each man has in his
goods and possessions. This statement is all-important in
relation to some modern socialistic theories which try to
claim the New Testament in their support.

3. What the Larger Catechism says regarding the com-
munion of saints may be set down under a separate head.
It relates chiefly to the union and communion which they
have in Christ, and it is said to be twofold in its nature. It
is a communion in grace here, and a communion in glory
hereafter. As the former, it consists in the fact that all the
members of the invisible church, being united with Christ,
partake in the virtue of his mediation, in their justification,
adoption, and sanctification, together with all else that in
this life manifests their union with him. As to the latter,
the communion in glory which believers have in this life,
immediately after death, at the resurrection, and at the day
of judgment, have a very full statement. The members of
<AQ body of Christ, the invisible church, have given to them
in this life the first-fruits of glory with Christ, and so they
are in him interested in that glory which he fully possesses.
As a foretaste of this they enjoy the sense of God's love,
peace of conscience, joy in the Holy Ghost, and hope of
glory. On the contrary, the sense of God's wrath, horror
of conscience, and fearful-looking for of judgment, are to the
wicked in this life the foretastes of the torments which they
shall endure in the world to come. After death, the saints
are immediately made perfect in holiness, as to their souls,
and are received into the highest heavens, where they behold
the face of God in light and glory, waiting for the full re-
demption of their bodies, which even in death being united
to Christ and resting in their graves till the resurrection,

260

The Presbyterian Standards.

shall be reunited to their souls at the last day. Thereafter,
their communion with Christ and with one another shall be
complete and perpetual in glory. The idea of the church,
especially of the invisible church, which underlies the com-
munion of the saints in Christ and with one another, is re-
served for fuller discussion in its proper place under the
question of the church of God, which comes up a little
later on.

II. Religious Worshij) and the Sabbath-day are Next to he
JExplained.

For this topic the Confession alone is available, though it
is interesting to note the fact that some of the command-
ments, especially the first, second, and fourth, are here in
sight, and that this is the only place in the Confession where
the commandments are in view. The importance of the
fourth commandment is plainly evident from the fact that, in
addition to all that is said in the Catechism about it, the
Confession lays almost equal stress upon it in connection with
what it has to say in regard to the time for public worship.

1. The duty of the worship of God has both a natural and
a revealed basis and sanction. The Confession says that the
light of nature shows that there is a God who has lordship
and sovereignty over all, and who is good, and does good to
all. This being the case, the light of nature further indicates
that this God shovild be feared, loved, praised, called upon
and trusted in with all the heart, and with all the soul, and
with all the might. This is natural religion pure and simple,
which, by reason of sin, has been sorely perverted and sadly
corrupted. As a matter of fact, this ideal state of natural
religion could exist only among unfallen sinless beings, such
as man was prior to the apostasy of the fall. Yet in all these
discussions, and the light of modern evolutionary theories of
the origin of the religious nature of man, it is of the utmost
importance to vindicate the reality of the native, or con-
natural religious factor in the human constitution.

Dreafter,
shall be
church,
he com-
Br, is re-
ider the
a little

S'ext to he

though it
ommand-
B here in
on where
;e of the
ct that, in
lut it, the
ction with
worship,
atural and
^s that the
s lordship
les good to
r indicates
ailed upon
3 soul, and
md simple,
I and sadly
of natural
eings, such
in all these
theories of
the utmost
ve, or con-
i.

The Communion of Saints, and Eeliqious Wouship. 261

2. The Confession indicates very clearly that the true
mode of worship must be revealed to mankind as they are
now, so it says that the acceptable way of worshipping the
true God is instituted by himself, and must be according to
his revealed will. As limited by what God has made known,
it is clear that he ought not to be worshipped according to
the ideas or devices of men, or in accordance with the sug-
gestions of Satan. Moreover, no visible representation is to
be used in worship, and throughout he is not to be wor-
shipped in any other way than is directed in the Scriptures.

3. As to the object of worship a further remark may be
made. God alone is the object to be worshipped, but it is
God in the aspect of the Trinity. The Father, the Son and
the Holy Ghost are alike to be worshipped, and equally to
be adored. Nor is the worship due unto the triune God to
be given to any other. Hence, neither angels, saints, nor
any other creatures are to be worshipped or reverenced in
a religious way. This destroy^^ the Romish doctrine and
practice at one sweeping blow. The Confession adds at this
point, with great propriety, that since the fall man cannot
present his worship, adoration and praise without a mediator,
and this mediator is Christ alone. The intervention of crea-
ture mediators is entirely excluded by this simple statement.
This, again, refutes the Romish views at another point.

4. The parts or elements of worship are next set forth in
the Confession. It is very interesting to observe that wliat
the Confession includes in worship is in a large measure
treated of in connection with the means of grace, as for ex-
ample prayer and the reading of the Scriptures. There is
no contradiction in this arrangement, for acts of true worship
are means of grace, and the means of grace to be real must
also be acts of worship. The parts of worship are now
noted.

. First, Prayer with thanksgiving is mentioned at the outset
as a special part of religious worship. God requires this of

262

The Presbyterian Standards.

all men. To be acceptable, prayer must be oflfered in the
name of the Son, by the help of the Spirit, and in accordance
with the will of God. This gives the medium, the helper,
and the rule of prayer. In the name of Christ, by the aid of
the Spirit, and according to the revealed will of God is prayer
to be made. Prayer is further to be oflfered with understand-
ing, and in a spirit of reverence and humility. Moreover, it
should be marked by fervency, faith, love and perseverance,
in order to be true religious worship, and so be acceptable
to God. Prayer may be either silent communion or vocal
utterance. When vocal the Confession says that it should
be in a known tongue.

Prayer is to be made for things lawful, and for all sorts of
men living, or that shall live hereafter ; but prayer is not to
be offered for the dead. This, again, is a warning against
the evil practices of Rome. Nor is prayer to be offered for
those of whom it may be known that they have sinned the
sin unto death. This statement must, of course, be taken
with care, and no hasty judgment acted on as to whether
any given man has been guilty of this dreadful sin.

Secondly, The reading of the Scriptures is another import-
ant part of religious worship. This includes not only the
public reading, but also the sound preaching, and the con-
scionable hearing of the word by the people. This reading of
the Scriptures, and the proper preaching and hearing of the
word, is to be marked by obedience to God, and with under-
standing, faith, and reverence. This is regarded as very im-
portant, and the Presbyterian Church can only be true to her
Standards and her history when she gives a large place to
the reading, exposition and preaching of the word in her
religious services.

Thirdly, Some other parts of worship need only be men-
tioned. Praise, in the form of singing of psalms with grace
in the heart, is to have a place in worship. It is curious to
note the fact that hymns are not mentioned b^ name at this

' m

in the
•rdance
helper,
3 aid of
; prayer
rstand-
lover, it
iterance,
leptable
)r vocal

should

sorts of
LS not to

against
fered for
aned the
be taken

whether

r import-
only the
the con-
ceading of
ing of the
ith under-
s very im-
rue to her
e place to
3rd in her

y be men-
with grace
curious to
ime at this

The Communion of Saints, and Religious Worship. 263

point ; but doubtless the scriptural terms, " psalms, hymns,
and spiritual songs," are properly included under the word
psalms in the Standards. Still, it is well to give the psalms
in some form a prominent place in the service of praise in
public worship. The due administration and worthy receiv-
ing of the sacraments instituted by ( 'irist are also parts of
worship. Hence, they are to be regarded as important and
solemn parts of the ordinary religious worship of God. No
exposition of the sacraments is now made, as they will come
up later on for full explanation. The fact that they are acts
of worship is what is now emphabized. As special acts of
worship several things are noted in the Standards. Religious
oaths and vows, solemn fastings and special thanksgivings,
are in their several times and seasons to be used in a holy
and religious manner.

5. The place of worship is next expounded, and the teach-
ing of the Confession is here broad and sensible. No part of
religious worship now, under the gospel, is either tied unto,
or made more acceptable by, any place in which it is per-
formed, or towards which it is directed. God is everywhere
and may be worshipped at all places in spirit and in truth.
Hence, in private families domestic worship is to be observed.
Secret prayer is to be made by each one by himself. In
both of these cases it ought to be offered daily. Then, also,
in public assemblies, even in a more solemn way, God is to
be worshipped; and this public worship is not to be care-
lessly or wilfully neglected, or forsaken when God by his
word and providence calleth thereto. Thus, the duty of
private, domestic, and public worship, in all it8 parts and
proportions, is to be diligently observed.

6. Some very important statements are finally made in the
Confession in regard to the time or occasion of religious
worship. Here the Sabbath law in its bearing upon religious
worship is expounded. It is presented in a twofold way;
first as a law of nature, and then as a law of God. Of course,

I "

264

The Presbyterian Standards.

I- i

both arc from God as their author. Each is briefly ex-
plained.

Flrsty The Confession merely assumes the natural basis for
a time to be set apart for worship. It is taken to be a law oi
nature that a due proportion of our time be set apart for the
worship of God. By the law of nature is here meant, that
upon the constitution of the natural order of which man is
an important part the Sabbath law is engraved. Even in-
animate nature has it, and the brute creation more clearly
exhibits it, in the demand for rest which their welfare re-
quires. But on man's nature, in the sphere of natural reli-
gion, this law still more clearly appears. The Confession at
this point, it is most striking to observe, says nothing much
about rest, but lays stress upon the fact of worship. This is
proper at this point. When the Sabbath law is fully ex-
pou:ided later on, both rest and worship will be seen to enter
into its demands. But now, when the special time for wor-
ship is under consideration, it is proper that the religious
aspects of the holy day should be made prominent. Even
natural religion points to the Sabbath as a religious insti-
tute.

Secondly^ The Sabbath as the proper season for worship
is also a matter of revelation. In the Scriptures, by a posi-
tive, morrJ and perpetual commandment, binding on men in
all ages, God has particularly appointed one day in seven
for a Sabbath to be kept holy unto him. From the begin-
ning of the world to the resurrection of Christ it was the last
day of the week ; and since his resurrection it was changed
to the first day. In the Scripture this is often called the
Lord's day, and it is to be continued to the end of the world
as the Christian Sabbath. In this way the Confession statea
briefly the divine authority of the Sabbath law in its relation
to the worship of God.

As to the way in which the Sabbath is to be kept in its
relation to public worship, the Confession has also something

The Communion of Saints, and Religious Worship. 265

to say. There must be due preparatiou. The Sabbath is kept
holy unto the Lord, when men, after a due preparation of
their hearts and ordering of their common affairs before-
hand, ent-^r upon the worship of God. Thus, both the out-
ward and the inward life have to be prepared lind ordered
aright. Then the actual observance of the worship properly
follows. This is twofold. There is to be rest and also wor-
ship ; but the rest is in order to the worship. In the rest
there is to be cessation all the day from the works, words,
and thoughts about worldly employments and recreations
such as lawful upon other days. This is what is sometimes
not very correctly called the civil side of the Sabbath. But
there is also to be worship, for the Confessioii with great
force asserts that the whole time of the day is to be taken
up with the public and private exercises of religious worship,
and in the duties of necessity and mercy.

It is not necessary to enter upon the many lines of serious
reflection which very naturally occur to the earnest mind at
this point. In a closing remark it is emphasized that Pres-
byterians, by their Standards, are committed to a well-
defined doctrine of the Sabbath, in its bearing upon religious
worship. According to this doctrine, the Sabbath is not fully
kept by simply resting from toil and play.

Religious worship is to have a place, and the whole day is
to be spent in worship, public and private, and in doing
works of necessity and mercy. The merely civil theory of
the Sabbath may be all that the state should enforce, but this
is not half of the doctrine of the Sabbath, according to the
Standards. The rest enjoined is not merely for itself, but
also in order to engage in worship, and to do deeds of mercy.
At the present day, the proper scriptural observance of the
Sabbath is one of the burning questions which rightly en-
gages the earnest attention of the Christian world. If the
Sabbath is lost, then religion will surely decline. Perhaps the
best test of the degree in which a community is thoroughly

266

The Presbyterian Standards.

Christian is to be found in the way in which the Sabbath-day
is observed. And this rest, to have religious value, must not
bo merely an enforced civil rest, but a holy rest, and a
devout worship of hira who is the Lord of the Sabbath. In
Old Testament times severe national and other calamities
came upon the Israelites for their neglect or violation of the
Sabbath ; and, since the Sabbath law is still binding under
the New Testament dispensation, the same disasters may fall
upon those who heed not the Sabbath, which is to be kept
holy unto the Lord.

It is easy to see that there are influences at work in modern
civilization in Christian communities which compel serious
reflection on the part of all who love the institutions of our
holy religion. The massing of multitudes in large city cen-
tres, the development of inventions in various industrial ac-
tivities, the formation of large soulless corporations, and the
increase of the worldly temper even among Christians, are
some of the things which are insensibly, but very really, af-
fecting the practice of Sabbath observance. Surely it shall
not be that the Presbyterian Church will ever fail to uphold
the sanctity of the Sabbath. She must be true to her history
and her Standards, and then she shall be true to God, the
church, and the nation.

CHAPTER XXII.

THE MEANS OF ORAGE; GENERAL VIEW; THE WORD.

SnoBTEK Cateohism, 88 00; Lakokk CATKoirisM, 98, 99, and 153-100;

Confession of Faith, XIX.

FOR two chapters the discussion has been almost entirely
upon the ground of the Confession, but this chapter
carries the exposition over to the Catechisms. It is only
in an indirect way that the Confession treats of the means
of grace, for while it discusses, in part, some of the same
topics, it docs not deal with them in their bearing upon the
means whereby the Christian life is guided and advanced. The
Catechisms, however, do this in a direct and formal manner.

The field now to ae traversed in this exposition is quite
extensive, so that four or five chapters will be required to
explain properly what the Standards teach concerning the
means of grace. It is believed that the exposition now to
be made will go far to show that the Standards give due
prominence to the personal and practical sides of the Chris-
tian life ; and in doing so they unfold one of the most com-
plete ethical systems, on a purely Christian and scriptural
basis, that the world has ever seen. It is well to keep this
fact in mind, for the objection is sometimes made against the
Standards that they give too much attention to abstract doc-
trine, and not enough to the practical duties of the Christian
life. In this connection it may be safely asserted that the
Standards, taken as a whole, present doctrine and duty in
their proper proportions, and in their correct relations.
Sound doctrine is made the basis of correct Hfe, and true
Christian ethics in life is seen to be the product of a gracious
experience in the heart. This relation bd;ween doctrine and
duty, between dogma and life, is one of vital importance.

The Standards divide the means of grace into three

267

268

The Presbyterian Standards.

branches. These are known as the word, the sacraments,
and prayer. Each of these branches must have due atten-
tion given to it. Speaking in n general way, all divine ordi-
nances are means of grace, so that in addition to the three
things just menl/ioned there are others, such as providential
dealings of blessing or affliction, and the fellowship which
believers have with each other, which would have to be
taken into account in a full exposition of the means of grace.
The Standards suggest this when they state that the outward
and ordinary means of grace are the ordinances of God, and
then go on to say, especially the word, sacraments, and
prayer, and then proceed to give a full exposition of these
three main branches of these means. This chapter will
begin the explanations to be made concerning the word of
God as an important means of grace, and it will set forth
some general points in relation thereto, so as to prepare the
way for the exposition of the ten commandments in two sub-
sequent chapters.

These means of grace just mentioned are called outward
and ordinary. This means that the reading and preaching
of the word, the oV 3rvance of the sacraments, and the exer-
cise of prayer, are the usual and external means by which
Christ and the benefits of grace are conveyed to the believer,
so that his spiritual life is purified and expanded thereby.
The word outward indicates the relation of these means of
grace to the believer, and suggests the contrast with the work
of the Holy Spirit, and the exercise of the believer's faith,
which may be termed the inward means of grace. The term
ordinary relates to the fact that by these means in general
the work of sanctification is usually furthered, and the con-
trast is here suggested with unusual means of grace which
are occasional in their nature, as may sometimes be seen in
the dispensations of providence, or growing out of the inter-
course of believers with one another. These are temporary
means of grace^

The Means of Grace ; General View ; The Word. 269

It is worthy of further remark that the term ineans has a
well-defined signification. As means of grace the word, the
sacraments, and prayer, are mere ^.hannels through which
grace is conveyed by divine appointment. In no proper
sense are they agents, or are they possessed of inherent
efficiency in themselves. The real agent in sanctification is
the Holy Spirit. He it is who uses the word, or the sacra-
ments to the spiritual benefit and growth in grace of be-
lievers, but these ordinances ar in themselves ineflfectual to
this end. And on the believer's part the exercise of faith,
which itself is due to the Spirit's work, is the condition of
the spiritual efficacy of these means. There is no inherent
virtue in any of these mec-ns, as will be seen more fully later
on. The Spirit's work and the office of faith are needed.

The Catochiems present these means of grace from still
another point of view. The question is raised as to the
things which God requires of men that they may escape his
wrath and curse due to them for their sins. The answer
is threefold. They must have faith in Christ, repentance
toward God, and a diligent use of the outward and ordinary
means whereby Christ gives to them the benefits of his
mediation, l.^^rom this point of view they are means of sal-
vation, in the full sense of the term. But, without further
delay, the general exposition of the word as a means of grace
must be entered on.

This is really the third time in the course of these exposi-
tions that the "Word of God has been up for discussion. The
first time was in the third chapter, where Holy Scripture ^vas
considered as the rule of faith and life, and as the only au-
thoritative source of Christian doctrine. Tlie second time
vvas in the nineteenth chapter, where the law of God in vari-
ous aspects and for several uses was expounded. And now,
in this chapter and the two following ones, the word of God
is to be viewed as the means used for the expansion of the
spiritual life of the believer. This supplies, also, the rule of
Cliristian ethics.

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The Presbyterian Standards.

The duty which God requires of man is obedience to his
revealed will. The rule which God at first revealed to man
for his obedience was the moral law. This law was first
written in man's moral constitution, and is implied in the fact
that he is a moral agent. It was afterwards more clearly and
definitely revealed in the Scriptures, wherein the great prin-
ciples of the divine law and moral government are unfolded.
This moral law is again summed up in the ten command-
ments, and it is from this point that the present exposition
of the Standards takes its departure. But before the com-
mandments are explained in order, there are several im-
portant things, based chiefly upon the Larger Catechism,
which may properly occupy the remainder of this chapter.

I. The Word and its Use may he First Defined.

The word of God is, or is contained in, the Scriptures of
the Old and New Testaments. The Larger Catechism says
that the Scriptures are the word of God, while the Shorter
says that the word of God is contained in the Scriptures;
and this difference of statement has given rise to a good dep !
of controversy. The Confession virtually settles the debate
in favor of the view which makes the word of God and the
Scriptures virtually identical, when it says, after giving a full
list of all the books of the Bible, that they are all given by
inspiration of God, to be the rule of faith and life. The
Scriptures, therefore, are the inspired word of God. It is
called Holy Scripture because it is in written form ; and it is
profitable in furnishing the man of God unto all good works.

The summary of the moral law is given in the ten com-
mandments, four of which announce man's duty to God, and
six his dutv to his fellowmen. Our Lord, in a matchless
manner, condensed these ten commands into two. The first
is to love God with the whole heart, and soul, and mind, and
strength, d,nd the second is to love our neighbors as our-
selves. On these two commands, says our Lord, hang all
tho iaw and the prophets ; in other words, the whole of the

'■'iJltM4''^Sci\t

The Mea^s of Grace ; General View ; The Word. 271

e to his
to man
■v^as first
the fact
arly and
Bat prin-
mfolded.
)mmand-
sposition
he com-
reral im-
atechism,
hapter.

iptures of
hism says
le Shorter
Scriptures ;

good dep I
fche debate
od and the
Lving a full
11 given by

life. The
5rod. It is
I ; and it is
ood works,
e ten com-
God, and
, matchless
, The first
L mind, and
3rs as cnr-
d, hang all
hole of the

Scriptures. This twofold form of the moral law is all-com-
prehensive, for if a man love God supremely he will keep
the first four commands, and if he love his neighbor as him-
self he will observe the duties laid down in the second table
of the law. Thus love is seen to be the fulfilling of the law,
and that if men love God they will keep his commandments.

The Larger Catechism adds that though all are not allowed
to read the word publicly to the congregation, yet all sorts
of people are bound to read it apart by themselves, and with
their families. The obligation thus rests upon all men, and
great responsibility is incurred if this private and domestic
reading of the Scriptures is not attended to. To repudiate
the obligation does not free any man from the duty. In
order that the word may be read intelligently by all men, it
is to be translated out of the original languages in which it
was written into vhe common tongue of all the peoples of the
world. This teaching is opposed to the practice of Kome,
which, to a large extent, discourages the reading of the Scrip-
cures by the common people. This is one of the strong
contentions of the Protestant against the Romanist. The
Scriptures are to be in every man's hand in his own common
tongue, so that he may read the will of God and be made
wise unto salvation thereby.

The preaching of the word in a public manner is only to
be done by those who are sufficiently gifted, and are duly
approved and called to the office. This relates to the official
proclamation of the word, and of the gospel message thereby.
Those who would discharge this holy service are to have
suitable gifts, not merely intellectual, but, above all, spiritual;
and these gifts are to be so expanded and cultivated in the
knowledge of the Scriptures that they may instruct and edify
others. The call of God's Spirit and providence must lead
them to seek and enter the office, and the approval of God's
people, not merely in their individual capacity, but also in
their corporate capacity, as constituted into what is called a

: I

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The Presbyterian Standards.

church court. Such only are to preach the word. It is
worth while observing, at this point, that the Standards give
no favor to preaching by women. Even the comparative
silence of the Standards upon this subject cannot be adduced
in favor of this practice ; for at the time when they were
drawn up the question of women preaching was not even
raised. Hence, the supposed silence of the Standards upon
the matter is no argument in its support.

The last remark to be made under this liead is one which
has been hinted at already in a general way. The word is
made effectual to the elect for salvation only by the blessing
of the Holy Spirit thereon. It is the Spirit alone who makes
the reading, and especially the preaching, of the v^ord an
effectual means of grace and salvation. Here, again, as so
often, the Standards emphasize the necessity and efdcacy of
the Holy Spirit for all true religious experiences.

II. The Effects of the Word as Read, Preached, and Made
Effectual hy the Holy Spirit may he Next Noted.

To a certain extent what was said In the nineteenth chapter
is repeated here, in regard to the uses of the word or law of
Uod to all men, and to the unregenerate and regenerate, re-
spectively. First, By means of the message of the word,
made oflfectual oy the Spirit, sinners are enlightened, con-
vinced and humbled. These are three important factors.
The mind is enlightened in the knowledge of itself, the con-
science is convinced of its sinful, guilty state, and the sinner
himself is humbled in the sight of Gcd, as the message of
the word comes to him. Next, the result of tlie m*^ssage of
the word is to drive sinners out of themselves, and d^-aw them
unto Christ. This is an admirable statement. By means of
the truth ot God the sinner is led to feel and see that he
cannot do what is necessary to redeem and save himself, and
he is aloo led to see that in Christ all that is needful has been
provided and secured, so that he abandons all efforts to save
himself, and turns, with penitent heart and ready feot, to the

; I

3ih

^ord. It is
Indards give
pomparative
' be adduced
they were
IS not even
adards upon

s one which

The word is

the blessing

I who makes

;he ^ord an

agaia, as so

id efdcacy of

d, and Made

enth chapter
ord or law of
(generate, re-
of the word,
htened, con-
'tant factors,
self, the con-
id the sinner
e message of
e m<^ssage of
id d^aw them
By means of
see that he
I himself, and
Iful has been
fforts to save
y feet, to the

The Means of Grace ; General View ; The Word. 273

Lord Jesus Christ, to find peace by believing on him. The
third result of the word is that sinners, having been led to
Christ, are by means of the word conformed to his image,
and subdued to his will. The nature of the believing sinner
is made like that of Christ, and his will is brought into har-
mony with that of his Master. A further result of the word
is seen in the fact that believers are thereby greatly strength-
ened against temptations and corruptions. The word be-
comes a means of defence, even as Jesus found it to be in
his wilderness temptation. And, finally, the crowning result
of the word as a means of grace is that believers are built up
in grace and knowledge, and are established in holiness and
comfort, through faith unto salvation. They are sanctified
through the truth, the word of God being that truth. Thus,
every step in the believer's experience is marked out dis-
tinctly, under the operation of the Spirit working by and
with the word in his mind and heart. Here there is convic-
tion, faith in Christ, likeness to Christ, spiritual defence, and
complete salvation in the end.

III. A I'hird Practical Question Relates to the Way in
which the Word is to he Head, Preached and Heard.

The Catechisms both speak upon this point, the Larger ex-
panding the statement of the Shorter considerably. The points
here are now noted in order. First, There must be high and
reverent esteem for the Scriptures. This esteem is necessary to
lead men to give heed to the message which they contain. If
men have not a high regard for the Scriptures they are not
likely to pay much heed to what they utter. Then, Secondly^
There is to be a firm persuasion that the Scriptures are the
very word of God, and that he alone can enable us to under-
stand them. Here there are two related things. On the-one
hand, the word must be read and heard with the firm con-
viction that it is a message from God, ana not merely a
human voice ; and on the other hand, it is to be kept in mind
that only he who gave the Scriptures by the spirit of inspi-
18

^11:

, J

'41

274

The Presbyterian Standards.

I I

■ !

' I

ration can enable men to understand them by the spirit of
illumination. Thirdly, The reading and preaching of the
word must be attended to with a sincere desire to know, be-
lieve, and obey the will of God therein revealed. Hence, all
idle speculations, or mere literary or philosophic aims, are to
be set aside, and there should be an earnest desire to find
out the will of God for present duty, by the reading and the
preaching of the word of God. It is instructive to note the
force of the three stages in these results of the word of God.
There is knowledge of, then faith in, and, last of all, obedi-
ence to, the will of God. And they are mentioned in their
proper order, for the end of both knowledge and faith is to
obey the will of God, and so fulfil the end of our being.
Fourthly, The word must be diligently heeded, by giving
attention to the matter and scope of the Scriptures. This
enjoins an intelligent, thorough and comprehensive study of
the Scriptures. The importance of this is evident, and need
not be insisted on. Finally, the word is to be preached and
heard with meditation, application, self-denial and prayer.
The Shorter Catechism sums up this point and the preceding
one by saying that the word must be attended to with dili-
gence, preparation, and prayer. The Larger Catechism under
this last head sets down four words of much meaning. There
is to be meditation of a serious and devout nature, application
of an earnest and painstaking sort, self-denial, if necessary,
of time and comfort, and. above all, prayer for that Spirit of
all grace v/bich alone can make the word effectual unto sal-
vation. Thus, the word, dwelling in believers in all wisdom
and spiritual understanding, causes them to grow up in all
things after the likeness of him who hath called them to
glory and virtue.

IV. This Chapter at this Point may Brief y Set Down a few
things which the Larger Catechism Mentions for the Benefit of
those who are to he Preachers of the Word.

There is here given, in answer to a single question, an ex-

he spirit of
ling of the
) know, be-
Hence, all
aims, are to
sire to find
ing and the
to note the
ord of God.
all, obedi-
led in their
i faith is to
our being,
by giving
;ures. This
;ive study of
at, and need
reached and
and prayer,
[le preceding
to with dili-
jchism under
ling. There
I, application
f necessary,
hat Spirit of
lal unto sal-
Q all wisdom
ow up in all
led them to

! Down a few
he Benefit of

stion, an ex-

The Means of Grace \ General View ; The Word. 275

ceedingly complete outline of homiletical advice, to which
ministers of the gospel will do well to give earnest heed.
Little more than the headings can be set down here.

First, The word is to be preached soundly. All those who
are called to labor in the ministry of the word are to preach
sound doctrine. The mind of the Spiiit as set forth in tho
word is to be declared, and cunningly-devised fables are to
be avoided. And the whole truth, in its proper scriptural
proportions, is to be preached. Secondly, The word is to bo
preached diligently. The preacher is to be earnest and
active in his work. In season, and out of season, he is to
sow the seed beside all waters, and then leave the result with
him who sends him to preach. Thirdly, The minister is to
preach the word plainly. He is to so speak that the people
can understand the whole counsel of God in the matter of
duty and salvation. He is not to use enticing words of man's
wisdom and seek to gain thereby the praise of man, but he
is to seek to so preach that his words may be in demon-
stration of the Spirit and with power. He is to be simply a
herald. Fourthly, The word is to he faithfally preached by
the minister of the gospel. He is to keep nothing back. He
is to be faithful to him whose message he bears, faithful to
those to whom the message is sent, and faithful to himself.
This fidelity is a very important factor in the case. Fifthly ^
The minister must preach the word wisely. He is to have
the wisdom of the serpent. He will thus seek to adapt the
message to the condition and needs of the hearers, whether
warning, rebuke, exhortation, invitation, or consolation. He
will also seek to adapt the message to the capacities of his
hearers. The learned and the ignorant, the young and the
old, will all be thought of and provided for. Sixthly, The
message of the word is to be declared zealously. The message
is all-important, and it should be declared with zeal. This
zeal should be begotten, not of a desire for personal fame, but
of a fervent love of God, and a tender regard for the souls of

.1 >

-.'i--^-,

-..,1

I 1

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■ii I

276

The Presbyterian Standards.

men. This zeal will prompt to great earnestness. ^Seventhly,
The word is to be preached sincerely. Selfish ends or aims are
to be laid aside, and the glory of God in the conversion, edifi-
cation and salvation of the hearers should be the controlling
motive of the preacher. If thus preached, the word will be
quick and powerful, and fruitful in the salvation of souls.
, V. This Chapter may Properly Close with a Brief Statement
of the Rules which the Larger Catechism Lays Down for the
Interpretation of the Word.

These rules are of the utmost importance in their bearing
upon the exposition of the ten commandments to be made in
the two following chapters. There are eight rules, as follows :

1. The perfection of the law of God is to be kept in mind.
As perfect, it binds in the whole man, and to full conformity,
forever. The utmost perfection in every duty is required,
and the least degree of sin is forbidden.

2. The spirituality of the law is also to be remembered.
It is a law which reaches to the mind, will, heart, and all the
other powers of the soul, as well as to words, works, and
gestures. In the explanation of some of the commandments
this is a valuable rule.

3. The relations of the commands in the law are to be kept
in view. One and the same thing, in divers respects, is re-
quired and forbidden in several commandments. This must
be carefully noted in all cases.

4. When a duty is commanded, the contrary sin is forbid-
den, and vice versa. When a promise is annexed, a contrary
threat is implied, and vice versa. This is a very compre-
hensive rule-

5. What God forbids is never to be done. His command
is always duty, yet every duty is not to be done at all times.
This rule naturally opens the door for the casuist to enter
with his subtilties.

6. Under one sin or duty, all of the same kind are forbid-
den or commanded, together with all tl)e causes, means.

The Means of Grace; General View; The Word. 277

occasions, appearances, and provocations connected there-
with. This is also a far-reaching rule.

7. What is forbidden or commanded to ourselves, we are
to seek that it may be avoided or performed by others, ac-
cording to the duty of our several places and relations.

8. In what is commanded to others, we are bound to be
helpful to them according to our places and callings. We
are also to take heed not to be partakers with others in what
is forbidden to them.

These important rules stated in the Larger Catechism show
how complete the Standards are on the practical side. Just
as in the previous section there was much sensible homileti-
cal advice given to those who preach the word, so here there
are useful hermeneutical hints in regard to the interpretation
of the Scriptures. The hints bear partly upon the exposi-
tion of the doctrines of the gospel and partly upon the dis-
covery of the whole duty of the Christian man. Let all who
read th o Scriptures seel^ to follow the hints these rulet* supply.

t f

■ill

CHAPTER XXIII.

THE MEANS OF GRACE; THE WORD; THE FIRST TABLE.

SuoRTEK Catechism, 43-63; Lakoek Catechism, 101-121; Confession of

Faith, .

THE exposition of the commandments in order is now to
be proceeded with, and in this chapter a, brief outline
of the contents of the first table of the law will be given.
This table contains four commands, and in these man's duties
to God are set forth. It is important to note the fact that in
the decalogue the duties of man to God are mentioned first,
and that his duties to his fellow men are stated afterwards.
The order of the facts is the same as in the Lord's prayer,
which has petitions that terminate upon God before those
which relate to man are announced. The plan of treatment
to be followed in this exposition divides the decalogue into
two tables, with four commands in the one and six in the
other. Romish theologians combine the first and second
and divide the tenth, making thus a rather arbitrary arrange-
ment to serve their own peculiar purposes.

Both Catechisms call attention to what is known as the
preface to the commandments. This preface is in these
words: "I am the Lord thy God, which have brought thee
out of the land of Egypt, out of the house of bondage."
The Shorter Catechism says that this teaches us that because
God is the Lord, and our God and Redeemer, therefore we
are bound to keep all his commandments. This statement
the Larger Catechism enlarges considerably. It says that
this preface manifests God's sovereignty over us, as the
eternal and immutable Jehovah, and as almighty God. It
further teaches that God, having his beiwg in and of himself,
gives being to all his words and works. It indicates, still

further, the important fact that God is a covenant God, in

378

The Means of Grace ; The "Word.

279

r TABLE.

is now to
ef outline
be given,
in's duties
act that in
oned first,
fterwards.

el's prayer,

fore those

treatment

ilogue into
six in the

;nd second

ry arrange-

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is in these
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lat because
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; statement
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of himself,
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nt God, in

covenant with Israel, and so with all his people. It hints
that as he brought Israel out of his bondage in Egypt, so he
delivers us from our spiritual thraldom. Hence, we are
bound to take him for our God alone, and to keep all his
commandments. Thus the preface becomes a solemn intro-
duction to the very weighty commands which follow. After
this preface the substance of the several commands, together
>vdth reasons annexed to some of them, will be taken up in
their order.

This chapter has the large task of seeking to expound the
first table with its four important commands. The Cate-
chisms both agree in saying that the sum of these four com-
mands, which set forth our duty to God, is that we are to
love the Lord our God with all our heart, and with all our
soul, and with all our strength, and with all oui mind. This
is virtually our Lord's summary, and is entirely complete.
In this exposition the plan of the Catechism will be followed
by stating the commands in order, by setting forth the things
required and the things forbidden, and by explaining the
reasons annexed, where there are such.

I. The First Commandment.

This command is very brief and to the point : " Thou
shalt have no other gods before me." This indicates in un-
mistakable terms what the proper ohject of worship is. It
is the one living and true God, the triune Jehovah, who is
the creator of all things and the preserver of all the works of
his hands, and who is high over all and blessed forevermore.
He alone is the sole object of worship.

1. The Duties Required hy this Command. In general, it
requires us to know and acknowledge God to be the only true
God, and to worship and glorify him accordingly. The
Larger Catechism expands this statement by saying that we
are to think, meditate, remember, highly esteem, honor,
adore, choose, love, desire, fear, bel'.eve, trust, hope, delight,
and rejoice in God. Further, we are to be zealous for him.

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280

The Presbyterian Standards.

call upon him, give him thanks and praise, yield all obedi-
ence and submission to him in the whole man, be careful to
please him in all things, and sorry when we in any way offend
him. We are also to walk humbly with him all our days.
These are the positive duties here enjoined.

2. The Sins Forbidden by this Command. In general, we
are forbidden to deny, or not to worship and glorify the true
God as God, and the giving the worship and glory to any
other which are due to him alone. Expanding this state-
ment under the guidance of the Larger Catechism, atheism,
or the denial of God in any way, is forbidden. In like
manner, every form of idolatry, or the having and worship-
ping of more gods than one, or putting a false god in the
place of the true God, is condemned. The failure to vouch
or confess God as our God, or the omission of anything due
to God, is also forbidden here. Even ignorance of God, for-
getfulness of his claims, false opinions and unworthy and
wicked thoughts about him, are to be set aside. So, also, all
profaneness and hatred of God, as well as self-love and self-
seeking, are placed under the ban. Further, all inordinate
setting of mind and heart on other things, and taking them
off from God, in whole or in part, is to be avoided. Unbe-
lief, heresy, despair, hardness of heart, pride, carnal security,
tempting God, carnal delights and joys, blind zeal, luke-
warmness, deadness of spirit, apostasy from God, all fall
under the condemnation of the terms of this commandment.

Specially forbidden here, also, are praying or giving any
religious worship to saints, angels, or any creature, all com-
pacts with the devil, or heeding his suggestions, making men
lords of mind and conscience. So, also, despising God,
gri'^ving God, grieving his Spirit, discontent under God's
dispensations, and ascribing the praise of any good we have,
or can do, to fortune, idols, ourselves, or any other creature
is absolutely forbidden.

It is added, by way of further explanation, that the words

iU-

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281

lobedi-
leful to
I offend
days.

al, we
e true
I to any
state-
heism,
n like
3rsliip-
in the
vouch
ng due
3d, for-
hy and
ilso, all
ad self-
•rdinate
ig them
Unbe-
ecurity,
, luke-
all fall
idment.
ng any
11 com-
Qg men
; God,
God's
e have,
reature

I words

"before me," in this command teach us that God, who sees
and knows all things, takes special notice of, and is much
displeased with, the sin of having any other gods, or witii
our giving to any other the honor and service which he alone
may justly claim.

II. The Second Commandment.

This command is much longer in its terms than the first,
and has some important reasons attached to it. It is as
follows : " Thou shalt not make unto thee any graven image,
or any likeness of anything that is in heaven above, or that
is in the earth beneath, or that is in the water under the
earth; thou shalt not bow down thyself to them nor serve
them ; for I the Lord thy God am a jealous God, visiting the
iniquity of the fathers upon the children unto the third and
fourth generation of them that hate me, and showing mercy
unto thousands of them that love me and keep my command-
ments."

It will be observed that this command indicates the true
mode of worship, just as the first pointed out the only object
of worship. The right manner in which the true God is to
be properly worshipped is a matter of much importance, for
many who believe in the one true God err in the mode in
which they worship him. This command, therefore, is of
much practical value.

1. The Duties Required. In general, this command requires
us to receive, observe, and keep pure and entire, all such re-
ligious worship and ordinances as God has appointed in his
word. The Larger Catechism says, further, that particularly
prayer and thanksgiving in the name of Christ, the reading,
preaching, and hearing of the word and the administration
of the sacraments, are to be regarded as parts of worship.
Under this command, also, the observance of the government
and discipline of the church, and the maintenance of the
ministry thereof, are said to be required by this command.
Religious fasting, swearing by the name of God, and making

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The Pbesbyterian Standards.

lawful vows to God, are also to be approved. All false
modes of worship are to be disapproved, detested, and
opposed by the requirements of this command. And all
monuments of idolatry are to be removed as far as possible.
Here the sphere of foreign missions is open before our eyes.

2. The /Sins Foi'hiddeii. In a general way, this command
forbids the worshipping of God by images, or in any other
way not appointed in his word. The Larger Catechism
further explains this to include the forbidding of the devis-
ing, using, or approving in any way, any religious worship
not instituted by God himself. So, also, the making of any
repres'^ntations of God, or of any of the persons of the
Trinity, either in the mind or by any outward image or like-
ness of any creature whatever, and the worshipping of such
image as God, or worshipping God by means of it, is con-
demned. The making of any false deities, and all worship
or service of them, is forbidden also. Further, all corrup-
tion of worship of the true God by superstitious devices, all
human additions to the worship of God, or the omission of
what is enjoined in the Scriptures by God, whether invented
by ourselves or received by tradition from others, no matter
how ancient or widely observed, are condemned by this com-
mand. Finally, in connection with the mode of worship, all
simony and sacrilege, all neglect and contempt for the wor-
ship and ordinances required by God's word, are equally for-
bidden by the scope of this commandment.

It will be seen that the exposition given in the Standards,
both of this command and of the first, is pointed against the
doctrines of Rome. The first is directed against its idolatry,
and the second against the use of images, and its unscrip-
tural additions to religious worship. But the Standards do
not enter into any controversy upon these questions, so that
the present explanation need only point out the fact above
indicated in regard to the attitude of the Standards in rela-
tion to Ro^e.

The Means of Grace ; The Word.

283

11 false
d, and
nd all
ossible.
Lir eyes,
mmand
J other
techism
|e devis-
orship
of any
of the
or like-
of such
is con-
worship
corrup-
tees, all
ission of
nvented
3 matter
lis corn-
ship, all
he wor-
ally for-

mdards,
inst the
dolatry,
mscrip-
ards do
so that
t above
in rela-

3. 77ie lieasons A ttached to this Command.

These reasons are found in the latter part of the com-
mand, and are summed up under three heads in the Cate-
chisms. First, There is God's sovereignty over us. He is
our creator, and we are dependent upon him for our being,
and all our blessings. He is also our moral governor, and
has a right to require of us whatever is in harmony with the
conditions of the moral government under which we are
placed. That we should worship him in the way he ap-
points, and in no other, naturally follows from this. Secondly,
God has propriety in us. He has made us with the moral
nature which we possess; and, having giving it to us, it is
proper that the return of homage and service which that
nature can make should be given to him. This divine owner-
ship of us is a strong reason for the claim which God makes
upon us for worship. And, Thirdly, God has a zeal for his
own proper worship. This being the case, all false worship,
or anything which does not honor the requirements of God,
as to worship, must be distasteful to him, who will have no
other to even share the homage which he alone claims ex-
clusively for himself. And he will surely punish those who
hate and dishonor him, and richly reward those who love
and worship and serve him aright.

III. The Third Commandment.

This command is a brief one, with a pertinent reason at-
tached to it, and it is as follows : " Thou shalt not take the
name of the Lord thy God in vain, for the Lord will not
hold him guiltless that taketh his name in vain." This com-
mand indicates the suitable spirit or temper in which the
worship should bo rendered. The name of God, and all that
is implied therein, is to be hallowed in our hearts. This
clearly points to the inner spirit which should prompt us to
worship.

1. The DutUs Required ly this Command.

In general, this command requires the holy and reverent

284

The Presbyterian Standards.

use of God's names, titles, attributes, ordinances, word, and
works. The Larger Catechism adds some things of import-
ance, after those above-named from the Shorter Catechism
are mentioned. The ordinances to be noticed are the word,
sacraments, prayer, oaths, vows and lots. The works named
are those by which God makes himself known. All these
things are to be holily and reverently used in thought and
meditation, in word and writing. Then, along with these, there
is to be, on our part, a holy profession, and an answerable
conversation, which is to be for the glory of God, and the
good of ourselves and others. Thus, the inner spirit and
the outer form of worship are to be in harmony.

2. The Sins Forbidden hy this Command.

In general, this command forbids all profaning or abusing
of anything whereby God makes himself known. This com-
prehensive statement is further explained in the Larger
Catechism. It forbids the not using God's name as required,
and also the abuse of that name in an ignorant, vain, irrev-
erent, profane way, or a superstitious or wicked use of the
titles, attributes, attributes or works of God. It also forbids
all blasphemy, perjury, sinful cursing, oaths, vows and lots,
the violation of lawful oaths and vows, and the fulfilling of
those which are unlawful. It likewise forbids murmuring at,
and misapplying of, God's decrees and providences, pervert-
ing in any way the word of God, holding of false doctrines,
abusing the name of God to charms, or sinful lusts, or prac-
tices, reviling or opposing God's truth, grace and ways.
And, finally, it forbids the profession of religion in hypocrisy,
the being ashamed of religion, or making one's self ashamed of
it, by inconsistent walk and conversation, or by backsliding
from the ways of God. This fully exhibits the false spirit
in religion which this command condemns in such a forcible
way.

3. The Reason Annexed to this Command.

This reason is really a single one, to the effect that, even

The Means of Grace ; The Word.

285

fd, and

import-

jechism

|e word,

named

11 these

;ht and

}e, there

Iwerable

and the

irit and

abusing
liiis corn-
Larger
•equired,
in, irrev-
3e of the
forbids
and lots,
[filling of
uring at,

pervert-
ioctrines,

or prac-
id ways,
j^pocrisy,
bamed of
cksliding
Ise spirit
t forcible

iiat, even

if those who break this command escape punishment from
men, they will not be allowed to escape the righteous punish-
ment of God. Because he is the Lord our God his name is
not to be profaned or abused by us, because if we do so with
impunity and without penitence, there is in store for us only
the fearful looking-for of judgment. The authority of God
as moral ruler assures this result.

IV. The Fourth Comrnandment.

This is another of the longer commands, and it is now set
down at length as follows: "Remember the Sabbath-day to
keep it holy. Six days slialt thou labor and do all thy work ;
but the seventh day is the Sabbath of the Lord thy God ; in
it thou shalt not do any work, thou, nor thy son, nor thy
daughter, nor thy manservant nor thy maidservant, nor thy
cattle, nor thy stranger that is within thy gates ; for in six
days the Lord made heaven and earth, the sea, and all that
in them is ; wherefore the Lord blessed the Sabbath-day and
hallowed it."

This command evidently sets forth the mne of worship.
It enjoins that a suitable season of time shall be set apart for
the worship of almighty God. Thus, in these four commands
we have the object, the mode, the spirit, and the time for
worship all presented by divine authority.

\. The Dxities Requiredhy this Command. These duties are
all summed up under three heads. There is to be a holy rest-
ing and religious worship for the whole day. The duties en-
joined, in general, are that men shall sanctify and keep holy
to God all such set times as he has appointed in his word,
expressly one whole day in seven. This was the seventh
day from the beginning until the resurrection of Christ, and
it is to be the first day of the week ever since, and so to con-
tinue to the end of the world, which is the Christian Sab-
bath, and in the New Testament is called the Lord's day.

This holy day is to be kept or sanctified by a holy resting
all that day, not only from such works as are at other times

iij

=.. .risaSf

286

The Presbyterian Standards.

sinful, but even from sucli worldly employments and recrea-
tions as are on other days lawful. In addition, we are to
make it our delight to spend the hours of the day, except so
much as may be taken up by works of necessity and mercy,
in the public and private exercises of the worship of God.
In order that we may do this aright, we are to prepare our
hearts and order our business aflfairs beforehand, that we
may be free that day for its holy duties and privileges. The
charge of keeping the Sabbath aright lies specially upon the
governors of families, and other superiors who are bound to
keep it themselves, and to see that those under their charge
also keep it. This raises the difficult question as to how far
the civil magistrate should enact and enforce the Sabbath
law. It is clear that the Standards announce it to be the
duty of such authorities to protect the sancti / of the Sab-
bath-day, but the way and the degree in which this is to be
done are not prescribed.

2. The Sins Forhidden hy this Command. In a general
way, the omission of the duties pertaining to the Sabbath,
the profaning of the day by idleness, the doing of that which
is sinful, and all unnecessary thoughts or words or works
about our worldly employments or recreations, and all care-
less and negligent performance of the duties of the day are
condemned. Both work and neglect of worship are for-
bidden in the case of all men, so that merely resting from
work or recreation is not the right keeping of the Sabbath,
if worship be neglected.

3. The Heasons Annexed to this Comm^and These are four
in number, as set forth in the exposition of the latter part of
this command in the Catechisms. First, God allows us six
days of the week for ourselves, and hence we should be ready
to give him the seventh which he claims. Secondly^ He chal-
lenges a special propriety in the seventh day, and his de-
mand in this case is most reasonable. Thirdly, His own
example is a strong reason, for he rested the seventh day,
and, Fourthly, He blessed the Sabbath-day and hallowed it,

The Means of Grace ; The Word.

287

recrea-
are to
3ept so
mercy,
f God.
110 our
liat we
The
)on the
aund to
charge
how far
Sabbath
be the
he Sab-
is to be

general
Sabbath,
at which
)r works
all care-
day are
are for-
ng from
Sabbath,

are four
r part of
ws us six
be ready
He chal-
L his de-
His own
;nth day,
[lowed it,

so that he who observes it will be blessed. The word " re-
member," the Larger Catechism says, is worthy of some at-
tention in this connection in regard to proper Sabbath ob-
servance.

It is to be observed that the Standards do not argue the
question of the perpetuity of the Sabbath law. They very
properly assume its perpetual obligation upon all men.
Nor do they define carefully what are works of necessity
and mercy, so that each conscience is, to a certain extent,
left to make its own interpretation, always, however, in har-
mony with the teaching of the word of God. Whilst the
Sabbath law, as expounded in the Standards, is very strict,
it does not prescribe in a minute way the details of its ob-
servance as the later Jews did. Hence, in no proper sense
can the teaching of the Standards be called Jewish, or even
puritanical, in any bad sense.

As to the perpetual obligation of the Sabbath, it is enough
to say that it is a law of nature, and hence ever binding ; that
it existed, and was observed, prior to the formal giving of
the decalogue at Sinai ; that it is part of a revealed moral
code, and immutable ; that it has not been revoked by any-
thing in the New Testament ; that our Lord enforced it by
word and example; and that the physical, mental, moral,
and religious needs of mankind demand both the bodily and
mental rest, as well as the season for worship, which the
Sabbath law provides. This is one of the commands for
which Christians of every name need to take a firm and
faithful stand at the present day.

This completes the exposition of the first table of the law.
It gives information in regard to the object, the mode, the
spirit, and the season for worship. It is evident that, if
these four commands are carefully observed, they will be
found to be useful means of grace, building the believer up
in his most holy faith, through the blessing of God promised
to accompany these commands when faithfully obeyed.

I I

:!!

ill

CHAPTER XXIV.

THE MEANS OF GRACE; THE WORD; THE SECOND TABLE.

SnoBTER Cateohism, 63-81 ; Larger Cateohism, 132-148 ; Confession op

Faith, — .

THIS chapter undertakes to give a brief exposition of the
second table of the law of God, viewed as a means of
grace for the believer. This table contains six commands,
and therein are set forth our duties to our fellowmen in vari-
ous relations. The exposition here must of necessity be very
brief, yet it is hoped that it will serve, to some extent, to ex-
hibit the remarkable system of Christian ethics which the
Standards inculcate.

The sum of these six commands is to love our neighbors
as ourselves, and to do unto others as we wish others to do
unto us. This, in a twofold form of statement, is our Lord's
summary of the contents of the second table of the law, and
as thus stated it is sometimes called the Golden Rule. He
who rightly regards this rule will surely keep all the six
commands which make up the second table of the law, and
he will thereby discharge his duty towards his fellowmen in
a proper way. The several commands are now to be taken
up in order, and a very brief exposition of each will be made,
following quite closely in the order of the Catechisms in
the explanations made.

I. The Fifth Commandment.

This command forms what may be called a connecting
link between the two tables. It brings us into the family
circle, and enjoins the duties which children owe to their
parents, and by implication the duties of parents to their
children. Thus, after duties to God are laid down, the recip-
rocal duties of parents and children are set forth, before our
duties to our fellowmen are exhibited. This command is as

288

The Means of Grace ; The Word.

289

ABLE.

iSION OF

of the
sans of
Hands,
n vari-
)e very

to ex-
ch tlie

glibors
3 to do
Lord's
kW, and
e. He
the six
iw, and
men in
3 taken
e made,
sms in

necting
) family
)0 their
to their
le recip-
[ore our
ad is as

follows : " Honor thy father and thy mother, that thy days
may be long upon the land which the Lord thy God giveth
thee."

The Larger Catechism explains, and the Shorter implies,
that the terms "father and mother" mean not only natural
parents, but also all superiors in age and gifts, and especially
such as by the ordinance of God are over us in the place
of authority, whether in the family, in the church, or in the
commonwealth. This gives a very broad scope to this com-
mand. It opens up the way for the exposition of the duties
which devolve upon the , .en in the sphere of the family, the
state, and the church. And, further, it is to be kept in mind
that the duties which men owe to their superiors imply cer-
tain correlative duties which they owe to them. Hence,
emerge the relations of superiors, inferiors and equals, with
their respective duties, as expounded in the Standards.

1. The Duties Bequired hy this Command.

In general, it requires men to preserve the honor, and per-
form the duties, belonging to every one in their several
places and relations as superiors, inferiors and equals. The
Larger Catechism explains these manifold duties at great
length, while the Shorter Catechism merely gives an outline
of their general scope. Inferiors owe certain duties to supe-
riors, such as due reverence for them in their heart, word
and conduct, prayer and thanksgiving for them, imitation of
their graces, ready obedience to their lawful commands, due
submission to their corrections, fidelity in the defence of
their persons and authority, bearing with their infirmities,
and seeking to be an honor to them and their government.
This is true of parents, of civil rulers, and of the proper
officers of the church from those under their care and
charge.

This command also requires certain duties from superiors
to inferiors. The power which superiors have is from God,
and it grows out of the relation which they sustain to those
19

■:^

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The Presbyterian Standards.

tinder them. It is their duty to love, bless, and pray for
their inferiors ; also to instruct and admonish them, and also
to commend and reward them when they deserve it. They
are also to reprove and chastise them when they do ill, and
at the same time to protect and provide for them all things
needful for both soul and body. They are also, by grave,
wise, holy, and exemplary conduct, to procure glory to God,
and honor to themselves. In this way only can they rightly
preserve that authority which God has put upon them. This
is, indeed, a fine code of ethics for all rulers.

As between equals, it is their duty to regard the dignity
and worth of each other, in giving honor to go before one
another, and to rejoice as much in each other's gifts and ad-
vancements as in their own. This is an exquisite code for
courtesy in this relation.

2. The Sins Forhidden hy this Command.

Speaking generally, this command forbids the neglecting,
or doing anything against, the honor and duty which belong
to every one in their several places and relations. The
Larger Catechism so enlarges this statement that only a
mere summary of what it says can be given in this exposi-
tion. The sins of inferiors against superiors are all neglect
of the duties required, envying their persons or places, hav-
ing contempt for their counsels and corrections, and such
profane and scandalous conduct towards them as proves a
shame to them and their authority. The sins of superiors^
besides the neglect of their duties, are all inordinate seeking
of their own glory, ease, profit, or pleasure, commanding un-
lawful things, or favoring that which is evil, or discouraging
that which is good, undue correction, careless exposing of
them to temptation, or provoking them to anger. Also, all
dishonoring themselves, or lessening of their proper au-
thority, is sinful in superiors. The sins in equals consist
chiefly in neglecting the duties already noted, or being guilty
of the opposite evil thoughts or deeds.

The Means of Grace ; The Word.

291

3, The liedson Annexed to this Command.

This reason is simply an express promise of long life and
prosperity, so far as it shall serve God's glory and their own
good, to such as keep this commandment. This is a very
practical promise, which is often seen to be verified among
men. It is true of families properly regulated, of nations
rightly governed, and of the church directed according to
the Scriptures, that they shall be blessed v/ith long life and
useful service.

II. The Sixth Commandment.

" Thou shalt not kill " is the form of this brief but pointed
command. The one important thing which it emphasizes is
the sanctity of life, especially of human life.

1. The Duties Required hy this Command.

In a general way, this command requires all lawful en-
deavors to preserve our own life and the life of others. This
is further explained by the Larger Catechism to include re-
sistance of all thoughts, subduing all passions, and resisting
all temptations, which tend to the unjust taking away of the
life of any. It also requires just defence of life against vio-
lence, and patient bearing of the hand of God. To the same
end, a quiet mind, and a cheerful spirit should be cherished,
and a sober use of meat, drink, physic, sleep, labor, and
recreation ought to be observed. In like manner, the
thoughts should be kind, and the conduct mild and peace-
able. The spirit, also, should be forbearing and forgiving,
and there should be a readiness to help the distressed, and
to protect the innocent.

2. The Sins Forbidden hy this Command.

In general, it forbids the taking away of our own life or the
life of our neighbor unjustly, or whatsoever tends thereto.
Hence, the taking away of the life of ourselves or others,
except in cases of judicial procedure, or lawful war, or neces-
sary self-defence, are all forbidden by this command. So,
too, the withdrawing or neglecting the lawful means for the

I ^ (

292

The Pkesbyterian Standards.

la .

preservation of life, sinful anger, desire for revenge, all ex-
ce!!jai\e passion, and distracting care are forbidden. The
immoderate use of meat or drink, excessive labor or recrea-
tion, provoking words, oppression, striking, or whatever else
tends to the destruction of any one's life, is forbidden by the
terms of this command.

Under this head there has been much discussion in regard to
murder, suicide, capital punishment, self-defence, war, duel-
ling, and other perplexing topics. Though the Standards do
not formally discuss any of these questions, yet by the terms
in which their contents are stated, their teaching upon these
much-debated points can be pretty well understood. The
care and compass of the Standards is again evident at this
juncture. There are many things of '-alue here which bear
upon personal habits of life, upon social customs, and upon
the administration of law by the courts, in the teaching of
the Standards in this connection.

III. The Seventh Commandment.

This command is as follows: "Thou shalt not commit
adultery." It pertains to the relations of the sexes, and en-
joins chastity, or personal purity.

1. The Duties Required hy this CoTwmand.

In a general way, this command requires the preserving of
our own and our neighbor's chastity in heart, speech, and
behavior. This implies chastity in body ant. mind, affec-
tions, words and conduct, and the preservation of it in others.
It requires us to keep a watch over the eyes and senses, tem-
perance and keeping chaste company, wearing modest ap-
parel, marriage under proper conditions, conjugal love and
fideUty, diligent labor in our callings, avoiding and resisting
all temptations to the violation of this command. Such are
some of the main things which this command requires to be
observed.

3. The Sins JFhrhidde?i hy this Command.

It forbids all unchaste thoughts, words and actions. Be-

1:1

ii E

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293

all ex-
The
•ecrea-
er else
by the

gard to
:, duel-
irds do
3 terms
n these
. The
at this
;h bear
d upon
hing of

commit
and eu-

rving of
ch, and
I, aflfec-
i others,
les, tjm-
iest ap-
ove and
resisting
Juch are
es to be

IS. Be-

sides the neglect of the duties enjoined, adultery, fornication,
rape, incest, sodomy, and all unnatural lusts are forbidden.
Also, all unclean thoughts, corrupt communications, wanton
looks, and immodest apparel are condemned. The prohibi-
tion of lawful marriages, tolerating or resorting to stews,
making vows to celibacy, poligamy or polyandry, unjust
divorce or desertion, indulging in idleness, drunkenness, un-
chaste company, lascivious songs, pictures, dancings, stage
plays, and other temptations to unchastity, are all condemned
by the scope of this command, as it is expounded in the
Standards.

Here, also, there are several questions of vast practical
moment at the present day which come up for discussion at
this point, although the Standards do not enlarge upon them.
The whole painful subject of what is known as the social
evil, and of the best way to repress or destroy it ; the great
subject of marriage, and especially of divorce ; and the ques-
tion of polygamy, especially as it is advocated by the Mor-
mons, are matters pertinent here upon which much might be
said. The teaching of the Standards upon all of these subjects
is clear and strong, and it is scriptural withal. This teach-
ing deserves to be carefully hee<'ed at the present day.

IV. The Eighth Cormnandment.

This command is another very brief one, as follows : " Thou
shalt not steal." This command raises the great question of
the origin and nature of property rights. The fact that there
are such rights is assumed by the Standards, and the con-
demnation of stealing rests upon this basis. Nothing, there-
fore, need now be said about the philosophy of these rights.

1. The Duties Required hy this Command.

It requires the lawful procuring and furthering of the
wealth and outward estate of ourselves and others. This
implies that there must be truth, faithfulness and justice in
contracts and commerce between man and man, so that every
man shall receive his due. It demands the restitution to

294

The Presbyterian Standards.

;';i

i
I

!•■ 1

rightful owners of goods unlawfully detained, and it requires
giving or lending freely, according to our ability and the
necessities of others. There should also be moderation of
our minds and wills in regard to worldly goods, together
with industry and economy in our lawful callings, and con-
cerning our worldly goods or estate; and there should be
frugality in all our tastes and habits of life. Further, we
should avoid all unnecessary law suits and suretyships, and
we should endeavor, by all just and lawful means, to procure,
preserve and further the wealth and outward estate of others
as well as our own. Here is the stable basis for all sound
business transactions.

2. The Sins Forbidden by this Command.

It forbids whatever does or may unjustly hinder our own
or our neighbor's wealth and outward estate. This con-
demns all such sins as theft, robbery, manstealing, receiving
stolen goods, dishonest dealing, false weights and measures,
removing landmarks, injustice in contracts or in matters of
trust, extortion, usury, bribery, vexatious law suits, engros-
sing commoditie.'^ to enhance prices, unlawful callings, inordi-
nate prizing of worldly goods, distracting cares in getting
and using worldly possessions, envying at the prosperity of
others, idleness, prodigality, wasteful gaming or gambling,
and all other ways by which we defraud ourselves of the due
use and comfort of that estate to which God has given us.
Such, in part, is the list of sins which are condemned by the
broad exposition of this command, as it is set forth in the
Standards.

Much might be saiu here in regard to this command in its
bearing upon the ownership of property, especially of pro-
perty in lands. The relations between labor and capital, and
the right principles upon which business of all kinds should
be conducted, might also be considered at length in this con-
nection. Since this discussion follows the Standards closely,
it must be content to set forth che general principles which

The Means op Grace ; The "Word.

295

they inculcate, rather than make a detailed application of
these principles to a multiplicity of cases.

V. The Ninth Cornmandmeyit.

This command runs as follows : " Thou shalt not bear false
witness against thy neighbor." It will be seen at a glance
that it relates to the right use of speech, or of truthfulness
in word and act, between man and man.

1. The Duties Enjoined hy this Comynand.

This command, in general, requires us to maintain and pro-
mote truth betv/een man and man, and to preserve our own
and our neighbor's good name, especially in witness-bearing.
This teaches that we must always take our stand for the
truth, and from the heart freely and fully speak the truth,
and only the truth, in matters of justice and judgment, and
in all other matters as well. We are to have a charitable
regard for our neighbors, loving and rejoicing in their good
name, and sorrowing for their infirmities, and at the same
time being ready to defend their innocency. "We are to be
more ready to receive a good report than an evil one,
and we are to discourage tale-bearers, flatterers and slan-
derers. "We are also to have a love and a care for our own
good name, and, if necessary, be ready to defend it. This
command also requires that all lawful promises be kept, and
those things which are true, honest, lovely and of good re-
port are to be practiced.

2. The Sins Forbidden hy this Command.

In a general way, it forbids whatever is prejudicial to
truth, or injurious to our own or our neighbor's good name.
The Larger Catechism greatly expands this statement. Of
the long list of sins which it enumerates, only a few can be
mentioned here, as follows: False testimony or evidence,
false judgment, pleading an evil cause, overbearing the truth,
calling good evil and evil good, rewarding the wicked as the
righteous, forgery, concealing the truth in any way, failure to
reprove falsehood, speaking the truth to a wrong end, using

296

The Presbyterian Standards.

ambiguous words, lying, slandering, backbiting, talebearing,
reviling, construing in a false way any words or actions, boast-
ting, hiding of sins, raising of false rumors, refusing to liear
a just defence, impairing the credit of any, breaking lawful
promises, and not hindering what may procure an ill-name to
ourselves or others. From this partial list of the sins for-
bidden by this command it is evident that the Standards lay
great stress upon its important teaching.

VI. The Tenth Gotnmandment.

This command is somewhat longer than those just ex-
pounded, and it is as follows : " Thou shalt not covet thy
neighbor's house, thou shalt not covet thy neighbor's wife,
nor his manservant nor his maidservant, nor his ox, nor his
ass, nor anything that is thy neighbor's." It is to be observed
that this last command passes from the outward to the in-
ward, from act to thought, just as it may also be noticed that
the commands, from the sixth onward, pass from the more
to the less important. Hence, the order is, life, chastity,
property, truthfulness, and then from these outward acts to
the inner spirit of which the tenth command speaks.

1. The Duties Enjoined hy this Command.

It enjoins full contentment with our own condition, with a
right and charitable spirit towards our neighbor and all that
is his. This implies that we should be so contented with
our own condition, and have such a charitable frame of
mind towards our neighbor, that all our inward motions,
thoughts, and affections concerning him shall tend unto the
furthering of all good pertaining to his welfare. Such is the
happy, contented, charitable, and unselfish frame of mind
and disposition of heart to whose precious possession this
command exhorts us.

2. The Sins Forbidden hy this Command.

It forbids all discontent with our estate, and all envying
and grieving at the good of our neighbor. It condemns all
inordinate motions and affections towards anything that be-

The Means op Grace ; The Word.

297

longs to our neighbor. It is to be noted that this command
receives quite brief treatment in the Standards, and it is
pretty clear that some of its ground was covered in previous
expositions, especially in those of the eighth and ninth com-
mands. In general, the virtue of contentment is enjoined,
and the vice of covetousness is condemned, in the terms of
this command, and each one is left to make the particular
applications for himself.

This completes the exposition of the decalogue as a sum-
mary of the moral law, which is to be the ethical code for
the conduct of the Christian ma. ; and, by the blessing of the
Spirit, it may become a means of grace to him who believes
in Christ. By this means the prayer of our Lord for his
disciples, "Sanctify them through thy truth, thy word is
truth," will be answered. It goes almost without saying,
that a good knowledge of, and a careful regard for, the
ethical contents of the Standards at this point will surely
build up the believer, alike in the strong and noble virtues,
and in the gentle and unselfish graces. It would be well if
men in this age, when the moral law of God is so often dis-
regarded, should give very careful attention to the deep and
strong exposition of the moral law which the Standards set
forth. Under it, in the past, the strongest men and the
noblest heroes that the world has ever seen have been de-
veloped. It cannot be regarded as a good sign to observe
in some places marked decadence from the high moral
standard here inculcated. Every relationship of life is ex-
plained, and exhortation to duty, and warning against sin,
are faithfully given. Nowhere, it may be safely said, is there
to be found such a guide-book of high moral teaching as is
contained in the exposition of the ten commandments which
the Standards unfold. The explanations of this chapter,
and of the one preceding it, have done but scanty justice to
the contents of the Standards upon this exceedingly practical
and important subject.

CHAPTER XXV.

! t

THE MEANS OF GRACE; THE SACRAMENTS, IN GENERAL.

Shoktkk Catkohism, 91-93; Lakgku Catkohism, 161-164; Confession of

Faith, XXVII.

WITH this chapter the passage is made to the second
gre- ^ branch of the means of grace. This leads to
the consideration of the sacraments, and to very important
matters in their discussion. This chapter will deal with the
general doctrine of the sacraments as it is taught in the
Standards, and two subsequent chapters will deal with bap •
tism and the Lord's supper, respectively.

The doctrine of the sacraments was one of the subjects
about which at the time of the Reformation there was much
difference of opinion. Not only did the Reformers oppose
the views and practices of Rome, but they differed widely
among themselves in regard to the nature and efficacy of the
sacraments. It was these differences as much as anything
else which prevented the Reformers from presenting united
ranks and an unbroken front against Romanism. Because
of this division of opinion, the power and influence of the
Reformation was very much weakened, especially upon the
continent of Europe.

The debate about the sacraments was long and earnest
wherever the Reformation arose, and in the Westminster
Assembly much attention was devoted to this important sub-
ject. The result is that in the Standards there is the clearest
and the best statement of the sacraments, especially of the
Lord's supper, to be found in any creed. They hold well-
defined consistent ground between the extremes which have
been held upon this great subject, and they especially exalt
the spiritual significance of these ordinances. It is well,
therefore, to understand the doctrine herein set forth, not

298

TEUAL.

aaiON OF

second
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'ith the

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The Means of Grace ; The Sacraments.

299

only because it is clear and scriptural, but also for the
reason that the true catholicity of the Presbyterian Church
is to be found in her terms of communion.

It is worth while observing that the Confession and both
Catechisms set forth with equal fulness, and almost in the
same terms, the doctrine of the sacraments, alike in their
general and in their particular aspects. Indeed, there is
scarcely any topic in the Standards in regard to which there
is so much completeness of statement, and so much harmony
of expression in the diflferent parts of the Standards. In
this case there is no mistake in respect to the doctrine to
which the Standards are committed. Some general points
are now to be noted in this chapter. These relate to both
of the sacraments.

I. The nature of the sacraments is first explained. The
word sacrament comes to us through the Latin ; and, strictly
speaking, this term is not applied to these ordinances in the
Scriptures. The word denotes that which is pledged as
sacred, and it is applied specially to the oath or vow of the
Roman soldier. The word also denotes a sacred secret, and
hence the Greek word translated mystery is translated by
the Latin word meaning sacrament. The sacraments, as
symbols, exhibit the mysterious grace which they signify.
In unfolding the nature of the sacraments, several important
particulars are to be carefully noted in an orderly way.

1. A sacrament is a holy ordinance instituted by Christ in
his church. This is the statemen*^ of the Larger Caiechism,
and it is nearly the same as that ot the Shorter. The Con-
fession says that the sacraments are immediately instituted
by God to represent Christ and his benefits. Both state-
ments are, of course, true, for both God the Father and God
the Son concur in the institution of these ordinances. The
sacraments are holy ordinances, and hence they are to be
regarded as peculiarly sacred. They are also instituted in
the church, and for the benefit specially of those who are its

GOO

The Presbyterian Standards.

'i'l

members. Unless an ordinance claiming to be a sacrament
can prove that it was immediately commanded by divine au-
thority, it cannot be regarded as a sacrament. This is one
of the tests of a sacrament.

2. A sacrament signifies, seals, represents, exhibits and
applies Christ and the benefits of the covenant of grace to
believers, or those who are included in the scope of the cove-
nant. This is a very comprehensive statement, setting forth
the end or design of those ordinances which are sacramental
in their nature. It will be observed that there are four words
used in this connection, in the different parts of the Stand-
ards. A sacrament first signifies the benefits of the media-
tion of Christ, and thus it expresses, in a concrete symbolic
manner, by suitable signs, these benefits in such a way as to
aid our knowledge and faith. Then a sacrament seals these
benefits of the covenant of grace to believers. The idea
here is somewhat obscure by reason of the meaning of the
word used. A seal is a stamp or mark which gives validity
and effect to any legal document. The sacraments, as seals
of the covenant of grace, are the divine marks that God will
make good the contents of the covenant to those who accept
its terms. Thus, the blessings of redemption are actually
conveyed, not through any virtue in the sacraments them-
selves, but by the divine blessing going with them, and mak-
ing good the benefits they signify to all those who properly
receive and rely upon them for spiritual grace. Further, the
sacraments represent Christ and his benefits. According to
this aspect, the sacraments are divinely-appointed pictures
which set forth in visible form Christ and his spiritual be le-
fits. They thus symbolize certain great truths or facts per-
taining to redemption. Again, the sacraments exhibit the
benefits of Christ's work on behalf of his people. This word,
as here used, means almost the same thing as the preceding
one, with, perhaps, a slightly deeper signification. In this
deeper sense it has about the same meaning as the term " ad-

The Mean8 of Grace ; The Sacraments.

801

rameiit

|ine au-

is one

minister"; and, hence, it has nearly the same force as is in
part set forth by the word "seal." And, finally, the word
a2)ply is used of the sacraments in the Shorter Catechism.
This term points to the question of the eflScacy of the sacra-
ments, and it more fully expresses the idea which is set forth
by the words " exhibit and seal." Here the assurance is
given that in some way or other, by or through the sacra-
ments, certain of the benefits of grace and salvation are made
good to believers who are in covenant with the Lord. It is
clear, from the varied use of these five terms, that in some
way grace is actually conveyed to believers by the blessing
of Christ, in some deeper sense than that it is the truth which
sanctifies. They are real channels of grace to believers, and
yet they are not so in a purely mechanical way, as will be
more fully explained when the question of the efl&cacy of the
sacraments is expounded.

3. The sacraments are solemn pledges of our allegiance to
Christ, and of our separation from the world. These two
things imply each other, and may well go together. By the
sacraments we make confession of our interest in, and our
service of, the Lord; and by this same confession we an-
nounce our separation from the world by putting a visible
distinction between those who belong to the church and the
rest of the world. The sacraments from this point of view
are solemn engagements to the service of God in Christ, ac-
cording to his word, and at the same time a formal renounc-
ing of the world and its ways.

4. The sacraments serve to strengthen our faith in Christ,
and to develop all the other Christian graces. In this way
they confirm our interest in Christ, and in the spiritual wel-
fare of his kingdom. This point signalizes the fact that the
sacraments are real means of grace, each in its own relation,
and serving its own definite end. Our engagement to be
the Lord's being thereby made, we are obliged to a diligent
obedience, and the result of this is that the divine life in be-
lievers is strengthened, and they grow in grace.

lij

302

The Presbyterian Standards.

5. The sacraments are, also, a means of communion among
believers. This is specially true of the Lord's supper. In
partaking of this ordinance, believers not only have com-
munion with Christ, and participation in his benefits, but
they have also fellowship with each other. When they par-
take of the same bread and wine they show that they belong
to the one family of God, and in the ordinance of the supper
the communion of the saints is exemplified.

II. The parts or elements of the sacraments is the next
topic of a general nature to be considered. These parts or
elements are twofold, and they are as follows :

1. There is an outward and sensible sign to be used ac-
cording to Christ's appointment. In baptism the water as
it is applied is the sign, and in the Lord's supper the bread
and wine used are the outwai J) and visible signs. This fact
supplies another mark or test of an ordinance which is sacra-
mental. These signs, moreover, are in both cases simple
and entirely suitable.

2. The other part or factor in the sacraments is the
spiritual grace signified by the signs. In baptism, as will be
more fully seen in the next chapter, the grace in question is
the washing of regeneration and the renewing of the Holy
Ghost, by which we are united to Christ, and made par-
takers of his benefits. In the Lord's supper the sufferings
and death of Christ, together with all that these provide for
us in regard to salvation and advance in the spiritual life,
constitute the spiritual grace in this case. The latter is
Christ's work for us ; the former is the Spirit's work in us.
Both are necessary to our salvation, and both are set forth
in tV ^ sacraments.

It may be added here that the sacraments of the Old
Testament, which were circumcision and the passover, are,
in regard to the spiritual things thereby signified and ex-
hibited, for substance, the same with those of the New. The
only difference is in regard to the nature of the signs used.

The Means op Grace ; The Sacraments.

303

The covenant is one, the mediator is one, and the spiritual
grace is one and the same in both dispensations, for the
church of God is one throughout all ages.

III. In regard to the number of the sacraments, a few
words may be set down. As in the Old Testament there
were only two sacraments, so in the New there are two simi-
lar ordinances ordained by Christ. These are baptism and
the Supper of our Lord. This statement tells against the
Romish view, which maintains that there are seven sacra-
ments. These are, in addition to baptism and the Lord's
supper, confirmation, penance, orders, matrimony, and ex-
treme unction. Romish writers make but little effort to find
proof of these additional sacraments from Scripture, but they
rely on tradition and the decrees of the church for their sup-
port. If, however, we apply the tests of a true sacrament,
it will be found that every one of these five fail at some
point, and some of them fail at every point. They cannot
show that they were appointed by Christ, that they have
sensible signs and inward grace, and that they represent and
apply the benefits of Christ's redemption.

The Standards at this point further teach that the sacra-
ments are not to be administered by any but a minister of
the word, lawfully ordained. Sometimes the sacraments are
called sealing ordiances, and in connection with them only
an ordained minister is to officiate, while a licentiate or a
probationer may preach the word. All branches of the
church are virtually agreed that ordination is necessary to
qualify for administering the sacraments. This position the
Standards distinctly take to be the right one.

IV. The relation between the sign and the grace in the
sacrament must now be carefully considered. This is one of
the most difficult points to understand in the doctrine of the
sacraments, and yet it is of the utmost importance rightly to
understand the teaching of the Standards upon it. There
are sensible signs and spiritual grace implied in the sacra-

304

The Presbyterian Standards. .

ments, and between these two factors there is a spiritual re-
lation, or sacramental union. According to this relation or
union, there is not only a natural congruity between the sign
and the grace, but a definite spiritual relation or bond, which
has been constituted by the divine appointment. By reason
of this bond it comes to pass that the names and eflfects of
the one may be applied to the other. Thus it happens that
the term denoting the ordinance may be taken from either
one of two things — the sign which is outward, or the grace
which is inward — in the sacrament. Hence, the term baptism
may mean water baptism, where the outward sign is applied,
or the Spirit's baptism, where the inward grace is made
eflfective. Both of these things are called baptism, and the
reason of this is that there is a sacramental union between
them. In the case of the Lord's supper it is substantially
the same. There is the bread and the wine which are par-
taken, and this is the outward sign in the case; and then
there is the actual participation by faith in the benefits of
Christ's work for our spiritual good, and this is the grace in-
volved in this sacrament. Both of these things may bo
termed the Lord's supper, and the reason again for this is
that there is a sacramental bond of union between the sign
and the grace, which enables us with a degree of propriety
to apply the same term to both of the factors in the sacra-
ment.

A failure to keep this distinction properly in mind has led,
liot only to confusion of thought, but also to very erroneous
views of the sacraments. On the one hand, some attach the
whole meaning and value of the sacrament to the sign, and
the result of this is that a short cut is made to the doctrine
of baptismal regeneration, or to the literal presence of Christ
in the supper. Those who take this viow apply all those
passages of Scripture which speak of the spiritual efficacy
of the sacraments to the outward and sensible signs, over-
looking the fact that there is a spiritual relation between the

The Means of Guace; The Sacraments.

305

lal re-
ion or
e sign
which
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sign and the grace. On the other hand, some attach the
whole meaning to tlie spiritual side, and so make the sensi-
ble sign nothing more than the mark or symbol of certain
truths, and roach the merely figurative or symbolical doctrine
of the sacraments. It is in t^'is way that the two great his-
toric views of the sacraments emerge. It is evident that
€ach is a one-sided view, which results from overlooking the
distinction between the sign and the grace in the sacrament,
and the bond between them. The true view lies between
these (>xtremes, and is admirably set forth in the Standards.
The reality in the sacraments is the spiritual grace, and yet
the sensible sign is so bound to this grace that it is more
than an arbitrary sign of it. It is the divinely-appointed
channel, by means of which the grace signified is actually
communicated by the operation of the Spirit. The experi-
ence of the grace is not entirely dependent upon the sign,
but the sign may greatly aid the grace in its growth and ex-
pansion in the soul. The bond which underlies this relation
of the sign and the grace has been constituted by the fact
of the divine institution of the sacramental ordinances, and
by the divine appointment of the signs in question.

V. The efficacy of the sacraments now requires some
careful statement. The explanation of this topic will shed
some further light on the preceding one, and at the same
time guard against any possible misconstruction of that topic.
The doctrine of the Standards upon this point is stated in
both a negative and a positive form. The real question
raised is as to the way in which the sacraments become
effectual means of salvation, or the manner in which the
grace exhibited in the sacraments is actually conferred. The
sensible signs exhibit a spiritual grace. The question is:
How is that grace applied or conferred through the signs in
the sacraments ?

1. Negatively, there are three remarks to be made at this
juncture. First, The grace is not conferred by any virtue or
80

\ i

306

The Presbyterian Standards.

power in the mere observance of the sacraments, by the use
of sensible signs. The efficacy is not in the signs in them-
selves considered. In the water and its application in itself,
or in the bread and wine and their reception in itself, there
is no spiritual grace or virtue, for a person may have these
applied or received and yet obtain not a whit of spiritual
good. Secondly, Nor does the efficacy of the sacrament de-
pend on the piety of the person administering it. Of course,
there is a propriety in the fact that the person administering
the sacraments should be of consistent life and good char-
acter, as well as in regular standing in the church ; but the
measure of the spiritual grace that the person observing the
sacrament receives is not graduated according to the piety
of the administrator, or in proportion to the degree of growth
in grace which he may have attained. And, Thirdly, The
virtue of the sacraments is not conditioned upon the inten-
tion of the person who administers the ordinance. This
statement is aimed specially against the Romish doctrine of
intention, which is so subtle and mischievous. According to
this peculiar doctrine, the person administering the sacra-
ment can, by his intention, give degre j and direction to the
grace which is actually bestowed and received. This virtu-
ally puts the whole control of the grace in the hands of the
administrator, and leaves no condition to be fulfilled by the
participant save submission to the administrator, and the
reception of the sensible signs. Throughout, the partaker of
the sacrament is at the mercy of the intention of the person
who administers the ordinance.

2. On the positive side, there are three very important re-
marks to be made in regard to the efficacy of the sacraments,
and these deserve the most careful consideration from the
view-point of the Standards. First, The efficacy of the
sacraments depends upon the working of the Holy Spirit in
the person who receives the ordinance. All spiritual grace
comes from the agency of the Holy Spirit, and so any bless-

45}-

The Means of Grace ; The Sacraments.

307

he uae
them-
1 itself,
f, there
these
piritual
ent de-
course,
istering
d char-
but the
ing the
le piety
growth
ly, The
e inten-
This
itrine of
rding to
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md the
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tant re-
aments,
'om the
of the
Jpirit in
il grace
7 bless-

ing which comes to us or ours has its roots in the effectual
working of the Spirit in the heart of him who receives the
ordinance. The real sacramental fact is the spiritual grace
in the soul ; and, then, because of the sacramental union be-
tween the sign and the grace, the sign is fitted to be a
channel of grace only as the Holy Spirit operates in the
soul through the sensible signs, making them effectual unto
spiritual ends. Secondly, The blessing of Christ, by whom the
ordinances are instituted, is said, in the Larger Catechism,
to be another factor in the efficacy of the sacraments. Christ
appointed the form of the ordinrnces, and makes them a
channel of blessing, but they are such only as Christ himself
blesses them, and makes them effectual to their proper
spiritual ends. And this blessing is actually obtained as
the result of the mediatorial work of Christ, and is applied
by the agency of the Holy Spirit. Thirdly, The word of
institution has importance also in this connection. This is
the divine warrant for its observance, and a sure ground for
the expectation of blessing. This word of institution is
really twofold. There is, first, the precept, authorizing the
use of the sensible signs with spiritual ends in view, and
there is a promise of benefit to worthy receivers. The
worthy receivers are those who receive the ordinance in
faith, for themselves or for their children. This is the con-
dition on our part, and this receptive act of faith might
almost be set down as a fourth condition of the efficacy of
the sacraments.

VI. The Larger Catechism has an instructive comparison
between baptism and the Lord's supper, and with a brief
statement of this comparison this chapter will conclude:
First, Baptism and the supper agree in that the author of
both is God, the spiritual part of both is Christ and his
benefits, both are seals of the same covenant, both are to be
dispensed by ordained ministers only, and both are to be
continued in the church of Christ until his second coming.

KHT i

308

The Presbyterian Standards.

Secondly t The two sacraments differ in that baptism is to be
administered but once, and with water, to be a sign of our
regeneration and engrafting into Christ, and that even in the
case of infants ; whereas the Lord's supper is to be adminis-
tered often, by the bread and wine, to represent Christ, and
exhibit his benefits to the soul, and to confirm our growth in
him, and that only to those who are of years and ability to
examine themselves as to whether they are in the faith or
not. These contrasts could be wrought out at length, but
space permits only their statement in this very brief manner.

HI !

CHAPTEK XXVI.

THE MEANS OF OB AGE ; THE SACRAMENTS; BAPTISM.

Shoktkr Catbohism, 94,95; Larger Catechism, 163-167; Confession op

Faith, XXVII.

THE two sacraments are now to be severally explained,
and in this chapter the ordinance of baptism is to be
considered. This leads to a subject about which, since the
Reformation, there has been more controversy than even
during that great period. The controversy has in recent
times been chiefly in regard to the proper mode of baptism,
and in reference to the subjects who should be baptized.
The two questions, therefore, are : Is immersion of the per-
son under water necessary to valid baptism? and should
the children of professed believers be baptized ? It is inter-
esting to note the fact that at no point in the Standards is
there any controversy upon the subject, or any discussion of
a controversial nature upon the questions above stated. In
giving a strict creed statement, the Standards very properly
avoid all controversy in their positive statements of the doc-
trines. The results are given in a clear doctrinal form, as
that which is to be accepted and believed in each case.

There is one point in the controversy that has arisen about
baptism which it may be well to notice at the outset of this
chapter. This point relates to the actual fact in regard to the
discussion and vote upon the mode of baptism in the West-
minster Assembly. The statement is often made, that affusion
or sprinkling, as against immersion, was made the doctrine of
the Confession by \ vote of only one. This is not the fact,
as Mitchell's excellent account of the actual debate, based
upon the Minutes of the Assembly, clearly shows. The ques-
tion debated by the Assembly was not affusion, as against
immersion, but it was as to whether immersion should be

800

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310

The Presbyterian Standards.

acknowledged to be a valid mode of baptism at all. At the
close of tlie debate the result of the vote was that by a ma-
jority of one it was decided that immersion may be regarded
as valid baptism, but that baptism is rightly administered by
pouring or sprinkling, that is, by aflfusion. This is a very
important fact to remember.

In setting forth in an orderly manner the doctrine of the
Standards upon this important subject there are two distinct,
though closely-related, questions to be considered. The one
is as to the proper mode, the other is as to the rightful sub-
jects, of baptism. A single chapter must include the discus-
sion of both.

I, The Mode of Baptism.

In dealing with this question there are also two aspects of
it to be considered. The one relates to the real nature of
baptism, and the other to the proper mode for its observance.
What is baptism, and how should it, be administered ? Here,
too, a very important distinction noted in the last chapter
again appears. This is the difference between the applica-
tion of the sign, and the experience of the grace. Baptism
with water is one thing, and baptism with the Spirit is
another thing, though there is, as was seen, a close and inti-
mate bond between them. The former is the sign applied,
while the latter is the grace experienced. The question as
to the nature of baptism relates to the latter, and to the rela-
tion between the two aspects of baptism just noted. The
question as to the mode of baptism pertains to the former,
and to the way in which the sign should be applied. It is
evident that the former of these questions is far more im-
portant than the latter ; and it is rightly so regarded in the
Standards. Moreover, the clear understanding of the nature
of baptism will go far to decide the question of the proper
mode. First, then, some things must be said in regard to
the nature of baptism.

1. The nature and design of baptism now claims attention.

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The Means of Grace ; Baptism.

311

Under thip twofold heading several factors made prominent
in the Standards will be gathered up.

First, Baptism is a sacrament of the New Testament, or-
dained or instituted in his church by Jesus Christ, to be
continued to the end of time. As a sacrament, it has all the
qualities described in the preceding chapter. As pertaining
to the New Testament, it takes the place of circumcision iu
the Old. It pertains to the church, and it can only be ob-
served by, or in relation to, the visible church. It is insti-
tuted therein by Jesus Christ, who is the mediator of the
covenant of grace, the redeemer of his people, and the head
of his church. It is to be administered only by a regularly
ordained ministry, and is to be observed on to the end of
the world and the consummation of all things.

Secondly, Baptism is the badge of the solemn admission of
the baptized person into the visible church, so that those
who are baptized are thereby admitted into membership
therein. This aspect of the subject may be viewed in a two-
fold way. The Spirit's baptism first unites the person to
Christ, and thereby makes him a member of the invisible
church, while water baptism is the outward initiatory rite of
admission into the visible church. The latter is what is
chiefly under notice in this paragraph.

It is to be observed, also, that according to this view of
baptism, it sustains a somewhat different relation to adults
than it does to infants. In the first case, water baptism is
simply their solemn admission into the visible church, upon
their profession of faith in Chirst. But in the second case
the ground upon which the infant seed of believers are bap-
tized is the covenant relation of their parents. On this
ground the birthright privileges of the infant seed of be-
lievers, through the covenant relation of their parents, is
recognize 1 by their baptism, and it supplies the faith-ground
for the administration of baptism to them. In both cases,
therefore, water baptism may be regarded as the formal initia-

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The Presbyterian Standards.

I i

tion into the visible church, just as the Spirit's baptism is
the condition of admission into the invisible church.

Thirdly, Baptism is « sign and seal of the covenant of
grace, and particularly of our engrafting into Christ, of our
regeneration by his Spirit, and of the remission of sins by
his blood. This phase of the nature of baptism really raises
the question of its design or meaning, and water baptism in
its relation to the Spirit's baptism is the particular point in
view. In regard to what is meant by baptism being a sign
and seal of the covenant of grace, reference need only be
made to what was said in the last chapter upon this point.
Water baptism is the outward and sensible sign of certain
spiritual benefits provided for in the covenant ; and it is also
the seal of the covenant, supplying its divine warrant, and
constituting it the divine channel by which the grace signified
by the sign is actually conveyed by the Spirit under the
proper conditions. The particular thing signified and sealed
is union with Christ, and all that this union implies. This
union is described in a twofold way here, as elsewhere, in
the Standards, and it is really the same thing as that denoted
by effectual calling, and fully explained in an earlier chapter.
The two things alluded to are spiritual union with Christ,
and the renewal of the nature. The phrase "engrafting
into Christ," used in the Shorter Catechism, very properly
denotes the first of these things, but it scarcely does justice
to the second. The Confession and the Larger Catechism
are much more complete upon this point than the Shorter.
They speak of regeneration, of the remission of sins, and of
resurrection unto everlasting life, as all signified by baptism.
Hence, the Standards, taken in all their parts, teach that
water baptism signifies and seals our union with Christ, our
regeneration by the Spirit, the remission of our sins, and our
being raised to newness of life in Christ. All of these things
are the result of the Spirit's work in us. Perhaps the briefest
form in which the truth could be stated here would be to say

The Means of Grace ; Baptism.

'616

that water baptism signifies and seals the work of the Holy
Spirit in us, thereby applying the benefits of Christ to us.
This is the all-important inward spiritual fact which bap-
tism by water signifies and seals. The Spirit is the agent
who unites the soul to Christ, and at the same time regen-
erates the soul, takes away its sin and gives it a new life, and
then the application of water signifies and seals these things.
This may be regarded as one of the most important features
of this whole subject, and one, moreover, where the statement
of the Shorter Catechism can scarcely be regarded as com-
plete. But the teaching of the Confession and the Larger
Catechism fully supplements this defect, and gives very ade-
quate instruction upon the subject.

Fout'thly, Theie are several other facts mentioned in the
Standaids in regard to the nature of baptism which may be
set down together, under the general heading of baptism
being our engagement to be the Lord's. Baptism, as it de-
notes the inward cleansing of our nature by the washing of
regeneration, also signifies the outward remission of our sins
by his blood. In connection with this, our giving up of our-
selves unto God, through Christ, to walk in newness of life, is
properly implied. The Larger Catechism, further, makes
baptism signify our adoption and our resurrection unto life
everlasting by Jesus Christ. These facts all follow from the
deeper fact of our union with Christ, and the renewal of our
nature in connection therewith. Those who are united with
Christ, regenerated, and justified, are adopted into the house-
hold of faith, and they also experience a true spiritual resur-
rection from a death in sin to a life of holiness or newness of
life. These passages do not mean merely death, burial, and
resurrection with Christ, but they express facts which are
involved in our union with Christ, which is effected by the
agency of the Holy Spirit. Hence, when we are united with
Christ we are identified with him in all the experiences
through which he passed. Thus we die with him, we are

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The Presbyterian Standards.

crucified with him, we are buried with him, we are raised
up together with him, we Hve with him, and we are finally
raised with him to the heavenly places. All these are great
and glorious facts, but they have meaning to us only because
of our union with Christ, which union is effected for us by
our engrafting into Christ, which is brought about by the
great husbandman, the Holy Spirit. The outward formal
sign or expression of this union and all that it implies is
baptism with water, and on our part we t^^ireby enter into a
solemn engagement to be the Lord's only and wholly. In
this way an outward badgo of distinction is placed upon all
those who are baptized. They take the oath of allegiance
to Christ.

2. The mode or manner of baptism next engages careful
attention. In general, baptism is a washing with water in
the name of the Father, and the Son, and the Holy Ghost.
In this very brief statement several things are to be ob-
served.

First, The formula or divine authority for the ordinance
is here announced. It is to be administered in the name,
and by the authority, of the triune Jehovah. This state-
ment also indicates the element to be used in baptism. It
is to be water only, without any of the unscriptural additions
which Rome introduces, such as the use of salt, and the
anointing with oil. Water is an exceedingly appropriate
element for the purpose to be served. For, as water is the
element used in cleansing, so it is a fit sign for spiritual
cleansing, and as water is an important condition of life, so
it suitably denotes that newness of life to which we are raised
by our union with Christ. At this stage baptism is said to
be a washing with water, without reference to the quantity of
water to be used, or to the precise manner of its application.
It is not at this point said that any particular mode is abso-
lutely necessary to the validity of the washing here described.
It is not positively asserted that the water must be applied

The Means of Grace ; Baptism.

315

great

in any definite way, though it does say that the water is to
be applied to the person, and not the person to the water.
Later on in the exposition clearer teaching as to the proper
mode will emerge.

Secondly, While the Catechisms content themselves with
this simple statement that baptism is a washing with water,
the Confession speaks more definitely, and yet in a very
cautious way, regarding the mode of baptism. It says that
the dipping of the person under water is not necessary, but
that baptism is properly administered by pouring or sprink-
ling water upon the person baptized. This passage does not
teach absolutely that dipping or immersion is in no circum-
stances to be regarded as valid baptism, but the statement is
simply to the effect that it is not necessary, and that baptism
is properly administered without it. It is very important to
note this with care in the controversy about the mode of
baptism. The debate is not so much whether sprinkling or
immersion is the valid mode of baptism, but whether immer-
sion is needed to constitute valid baptism. From the posi-
tion of the Standards it can be argued that it is not necessary,
and those who attack this position undertake to argue that
immersion of the whole person in water is necessary to valid
baptism, and this means that immersion only is baptism.
Such being the case, those making this attack are bound to
show under all the proofs adduced, such as those from the
terms used, from the early church practice, from the history
of the church, and from the great creedS;, that immersion only
is the mode, or was alone practised, before they have made
out their case. Hence, they do not succeed in their attack
even if they do find immersion under any of their heads of
proof, for they must show that immersion only existed, or is
commanded. On the other hand, the position of the Stand-
ards may be maintained, even though immersion as well as
affusion was practised, or is the meaning at times of the terms
used in regard to baptism. As a matter of fact, more than

316

The Presbyterian Standards.

this can be done from the position of the Standards, but it is
important to understand clearly the logical status of the con-
troversy.

TTiirdly, As already noticed, the Standards do not enter
upon any controversy, and consequently none of the argu-
ments by which their position is supported are presented.
It may, however, be of some value to have the mere heads
of the proofs of the doctrine of the Standards in regard to
the mode of baptism set down at this point. Only the lead-
ing proofs are noted in bare outline.

F'lrst, The words baptize and baptism used in the Scrip-
tures are not modal words. This means that they are not
words which in themselves denote the mode in whici^ any-
thing is done. They simply denote the end, result, or state
reached, but they do not indicate the means by which this is
attained. Just as the word hury does not denote whether
the dead body is put under. the ground, or in a vault, or
beneath the waters of the sea; so the word haptize, so far
as the mere word is concerned, does not indicate whether
baptism is to be by affusion or by immersion. All that it
signifies is that the result attained by baptism is secured.
The fact that the translators of our English Bible did not
really translate the word baptize, but simply Anglicized it,
fully confirms this view, and means much in this connection.
The words by their own clear meaning do not prove that im-
mersion only is valid baptism.

Secondly, The element is always, according to the Scrip-
tures, applied to the subject, and never the subject to the
element. This is the uniform usage of the Scriptures, and
the Greek prepositions are of the utmost importance in rela-
tion to this proof. Baptism is always said to be by, or with,
water, and this very usage confirms the position of the
Standards. The immersionist reasonings turn things upside
down at this point, and play havoc with the Greek lan-
guage.

The Means of Grace ; Baptism.

317

Thirdly^ The practice of the early churcL and the testi-
mony of church history support the view of the Standards.
In the New Testament age, the household baptism, and the
large number of baptisms, can be better explained from the
position of the Standards than from any other, and there are
serious practical difficulties in the immersionist theory in
every case. In regard to the baptism of the eunuch, it is
enough to say that it was not the going into the water, nor
the coming up out of it, that constituted baptism, but what
was done when they were both in the water, otherwise both
were baptized, for the language thus applied is precisely the
same concerning both.

Fourthly, The fact that the Holy Spirit is always in Scrip-
ture represented as poured out upon those who receive his
benefits has great force in determining the proper mode of
baptism. The uniform usage of both the Old and the New
Testaments is to the effect that the Spirit comes upon those
who are the subjects of his operations. Never once is there
language to be found which can be construed to mean that
the subject of the Spirit's influences is immersed in the
Spirit. The very idea is absurd, if not almost profane. This
must ever stand as a fatal objection to the immersionist
doctrine and practice, and it can only be made to appear
even plausible by denying that baptism signifies the Spirit's
work in us. Such are some of the great lines of reasoning
by which the doctrine of the Standards can be most abun-
dantly established.

II. The Subjects of Baptism.

The question as to those who ought to be baptized yet re-
mains. The teaching of the Standards is very plain upon
this subject. It is stated in both a negative and a positive
■way. Negatively, it is not to be administered to any who
are out of the visible church till they profess their faith in
Christ and their obedience to him. This relates to unbap-
tized adults, and \>o the infants of those who do not profess

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318

The Presbyterian Standards.

faith in Christ. Positively, all those who do profess faith in,
and obedience to, Christ are to be baptized. This includes
not only adults making this profession, but also the infants
of such as are members of the visible church, and so have
professed faith in Christ. This is true when either one or
both of the parents are in professed covenant with the Lord
in the visible church. But some details may now be {^iven

1. In regard to adult baptism, the Standards teach the
propriety of this in cases where it was not administered in
infancy. Hence, adult baptism is taught as clearly in the
Standards as anywhere else. Of course, in an ideal state of
the church visible, such baptisms could not be numerous, for
the majority of the people would be baptized in their infant
years. Such adult baptisms would be in the case of those
who come into the church from the world without, whose bap-
tism is based upon their own profession of faith in Christ.

2. But the infants of families where one or both of the
parents are professed members of the visible church are to
be baptized. The ground for this is the promise of the cove-
nant, which includes the seed of those who are in covenant
with the Lord. This is the plain statement of the Standards.
This teaching of the Standards also forbids the baptism of
the children of those who do not profess to be in covenant
with the Lord, and it enjoins the baptism of those whose
parents are in confessed covenant with God in Christ. The
duty and privilege of parents in this connection are very im-
portant.

3. The Confession has some very careful words in regard
to the efficacy of this sacrament. Its teaching runs in two
directions. The first statement is that grace and salvation
are not so inseparably annexed to baptism as that no person
can be regenerated without it, or all who are baptized are
undoubtedly regenerated and saved. The reference is to
water baptism, and the teaching of the Standards simply is
that such baptism is not absolutely essential to salvation.

i; i

The Means of Grace ; Baptism.

319

What is necessary to salvation is the true baptism of tho
Spirit, which unites us to Clirist and renews our nature.
But important as baptism with water is, and close as is tho
sacramental union between the sign and the grace, yet it is
not so important that those who are not baptized may not be
saved in some instances.

The other statement bears specially upon infant baptism,
and it is to the eflFuct that the efficacy of baptism is not tied
to the moment of time at which it is administered. It may
be delayed ^or a long time in some cases ; still, by the right
use of this ordinance the grace promised is not only offered,
but really exhibited and conveyed by the Holy Ghost, to
those, whethe: of adult years or in infancy, to whom this
grace belongs, according to his appointed time. This im-
plies that the benefit is not in the ordinance itself, but in the
agency of the Holy Ghost, and it depends upon the sovereign
will and grace of God, who sends the Spirit how and when
he pleases. Hence, in some cases baptism and union with
Christ may come almost together, and in other case:^, per-
haps the majority, it may be after baptism, a longer or a
shorter time, that union with Christ and the new birth are
experienced in the case of those baptized in infancy. Still,
in the end, on the basis of the covenant, both parents and
children have good reason to expect the grace which the
sign signifies.

4. The proofs for infant baptism, though not given in the
Standards, may very properly be set down at this point in
the briefest possible outline.

First, Infants were in the Old Testament connected with
the visible church, and they received circumcision as the sign
and seal of their covenant relationship, through their parents.
As a matter of fact, this is admitted on all hands.

Secondly y There is no command in the New Testament to
exclude them from the church under the Christian dispensa-
tion. If any suqh direction had been given by divine au-

i t

* t

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The Presbyterian Standards.

thority, it would surely have been found in the Scriptures.
And if any attempt had been made to enforce such a prohi-
bition upon the Jewish converts, they would have been sure
to have raised opposition. Of these things there is no hint
in the Scriptures, nor does the history of the early church
contain any allusions which imply the exclusion of infants of
professed Christians from the visible church. Hence, there
is good ground to conclude that they are still within its pale,
and have a right to its privileges.

Thirdly, Infants are capable of salvation, and hence they
are entitled to baptism. They are capable of salvation,
otherwise there is no basis for the belief in infant salvation.
This simply means that the infant seed of believers may be
united to Christ, and regenerated by the Spirit. If this be
so, then, surely, they are entitled to receive the sign of this
saving relation and experience. Hence, to deny infant
baptism is to compel the denial of infant salvation.

Fourthly, The New Testament instances of household
baptisms in all probability included infants and children.
The language implies this, and the circumstances are largely
in favor of this view. The New Testament church, as to its
outward form, seems to have largely grown out of the syna-
gogue; and the Jews, who were familiar with its laws and
customs, would naturally bring their children to the thres-
hold of the Christian church, as they had done to the Jewish
synagogue.

Fifthly, The testimony of church history is decidedly in
favor of infant baptism. In t/.e early ages of the church, as
in missionary regions at the present day, it is to be expected,
in the nature of the case, that there would be many adult
baptisms, as large numbers of new converts were brought
into the church. But the prevalence of adult baptism in
such cases does not prove that infant baptism was not also
practiced. Then, all through the history of the church, the
baptism of infants was in vogue. Moreover, it does not

The Means of Grace ; Baptism.

321

they

seem to have been regarded as an' innovation, but was ob-
served as the proper scriptural usage in the case. The de-
nial of such baptism is the innovation and the heresy.

5. The improvement of baptism is the closing topic for
this chapter. Upon this matter the Larger Catechism alone
speaks directly. The needful and much-neglected duty of
improving our baptism is to be attended to by us all our life
long. Baptism is to be administered but once, but it is to
be improved constantl}^, even unto the end. Especially in
time of temptation, and when present at the administration
of it to others, we are to make serious and thankful con-
sideration of what baptism really is, of the design for which
Christ instituted it, of the privileges and benefits sealed and
conferred thereby, and of our solemn vow made by our
baptism. The result of this will surely be to greatly cheer
us on in the Christian pathway, and to comfort our hearts
continually in the service of Christ.

Then, too, baptism is suited to humble us, as we consider
our sinful defilement not yet wholly removed, our falling short
of, or walking contrary to, the grace signified in baptism, and
our solemn engagements made thereby. This will result,
under the blessing of God, in our spiritual good, by causing
us to grow up to the assurance of the pardon of our sins,
and of the possession of all the other blessings sealed to us
in our baptism, for we thereby draw strength from the death
and resurrection of Christ, into whom we are bapt^'zect by
the operation of the Spirit uniting us to him. Further, sin
will be mortified and grace will be quickened if we thus im-
prove our baptism. We shall endeavor to live by faith, and
to have oiir conversation as becomes the gospel. We will
also seek to walk in brotherly love with all those who are
Christ's followers, since we are all baptized into one body by
the same Spirit. Such are some of the important fruits of
the improven^ent of our baptism.

This whole subject of baptism, especially the matter of
21

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i
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The Presbyterian Standards.

I i

infant baptism, deserves very careful study by all Presby-
terians. There is a tendency on the part of many who bear
the Presbyterian name to regard it as a matter of but little
importance whether their children are baptized or not. This
is a very dangerous tendency, and it should be most care-
fully avoided by both ministers and people alike, if they
would be loyal to the scriptural doctrine upon this subject,
as it is set forth in the Standards, and at the same time be
true to the best interests of their children whom they love so
well.

At this point emphasis should be laid upon the importance
of the family and family worship as well as upon the value
of religious training in the home. The breaking down of
family life is one of the dangers to which we are exposed at
the present day, and earnest attention should be directed to
these dangers. To guard against them is a service every
Christian should seek to render alike to the church and the
nation. Neither the church nor the Sabbath-school can take
the place of the religious training of children at the home
circle. Each has its place, and they should all unite in seek-
ing the same good end.

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CHAPTER XXYIL

THE MEANS OF GRACE; THE SACRAMENTS; THE LORD'S

SUPPER.

Shoktek Catkohism, 96, 97; Largek CATEonisM, 168-175; Confession

OF Faith, XXIX.

THIS chapter carries the discussion forward to the great
subject of the Lord's supper. And although it is a
large topic, its explanation must be compassed in a single
chapter. The doctrine of the supper, or, as it is often called,
the eucharist, is very carefully stated in the Standards, and
has its face set firmly against the doctrines and practices of
Rome.

The three chief titles applied to this ordinance are signifi-
cant, and deserve a passing remark. It is called "the Lord's
supper " by a term which denotes the chief meal of the day,
and thereby it is presented as the means of rich spiritual
nourishment. It is sometimes named simply "the sacra-
ment," implying thereby that it is a means of grace, and a
solemn pledge on our part to be the Lord's. And it is known
as "the communion," a term which indicates at once our
participating in the benefits of grace, Christ's work, and our
fellowship one with another as his children. In the New
Testament it is sometimes spoken of as the breaking of
bread, and in church history it is frequently known as the
eucharist.

In the exposition of the doctrine of the Standards now to
be made, a summary of their teaching without argument or
expansion will be given under four or five heads. At almost
every point it will be noticed that the doctrine and practice
of Rome is formally rejected by the views of the Standards.

I. The Nature of the Lord's Supper.

There are several important particulars here which call for

323

324

The Presbyterian Standards.

"li

careful remark, in order to present clearly the well-defined
doctrine of the Standards, which was forged in the fierce fires
of prolonged controversy.

1. The Lord's supper is a sacrament of the New Testa-
ment, wherein, by giving and receiving bread and wiae,
according to Christ's appointment, his death is showed forth.
The Confession describes this point in a slightly different
way from that just quoted from the Catechisms. It says that
our Lord, in the night wherein he was betrayed, instituted the
sacrament of his body and blood, and called it the Lord's
supper, to be observed in his church unto the end of the
world, for a perpetual remembrance of the sacrifice of him-
self in his death. It was thus instituted by Christ to take
the place in the New Testament of the passover in the Old.
It is a sacramental ordinance to be observed in the church
till the end. It stands related in some important way to
Christ's penal sufferings and sacrificial death, as the mediator
of the covenant of grace. It thus exhibits the sacrifice of
Christ.

2. The elements to be used, according to divine appoint-
ment, are bread and wine. These are the outward elements
in this sacrament, to be duly set apart to the uses ordained
by Christ. They are evidently most suitable for this purpose,
and have such relation to Christ crucified, as that truly, yet
sacramentally only, they are sometimes called by the names
of the things they represent, to-wit, the body and blood of
Christ. In both substance and nature the bread and wine
remain only bread and wine, as they were before the prayer
of consecration was offered. Thus, the Romish doctrine of
transubstantiation is formally rejected in this connection.
This doctrine maintains that by the prayer of consecration
which the priest offers a change is effected in the bread and
wine, by means of which it is transmuted into the substance
of Christ's body and blood. The Standards allege that this
doctrine is repugnant to Scripture, reason, and common

The Means of Grace ; The Lord's Supper. 325

efined
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Testa-

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jhe prayer
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msecration
bread and

substance
e that this
d common

sense; that it overthrows the true nature of the sacrament;
and that it becomes the cause of many superstitions and even
gross idolatries. But this point comes up again, so that
nothing more iieed be added at this stage.

It is worth while noting here that the Standards do not
define in any way what kind of bread and wine is to be used
in the supper. Here the flexibility and common sense of
their teaching are illustrated. The common bread of the
time, and the wine of ordinary use may be properly used.
It is not necessary to have unleavened bread or unfermented
wine. The controversy about these details is not counte-
nanced by the Standards. This controversy is not only use ■
less, but may be harmful, since it tends to unduly exalt the
externals of the ordinance, and thus leads to ritualism.
The suitableness of these elements is evident at a glance.
Bread as the staff of life nourishes, and wine is a means
of refreshment. In both cases the benefits which come
to us through our interest in Christ's sufi'erings and death
are fittingly symbolized by the emblems of this ordi-
nance.

3. The words of institution are also worthy of. some notice.
The officiating minister is to bless or consecrate the bread
and wine, thereby setting it apart from a common to a sacred
use. Then he is to take these elements and break the bread,
and take the wine and give it to those who are present at the
table. In doing so he is to say : " Take, eat ; this is my body
broken for you, this do in remembrance of me ; " and of the
Avine he is to say : " This cup is the New Testament i my
blood which is shed for you." Here, also, the Standards
enjoin, against the Romish practice, that the minister is to
commuQicate along with the people, and also to give both
the bread and the wine to the communicants. Rome gives
to the people the bread only, and that in the form of a thin
wafer, which is put upon the tongue of the communicant by
the officiating priest, who himself only takes the wine of the

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sacrament. Against Kome the true doctrine is set forth in
the Standards.

4. The Confession distinctly asserts that the sacrament of
the Lord's supper is not a repetition of the sacrifice which
Christ made to the justice of the Father. In no sense is it a
sacrifice made for the remission of the sins of the quick or
the dead. From the present point of view, this sacrament is
only a commemoration of that one offering of Christ as a
sacrifice of himself by himself upon the cross. This offering
is the only true sacrifice, offered once for all, and a spiritual
oblation of all possible praise to God. Hence, the only true
sacrifice and oblation which takes away sin is that which
Christ made upon the cross, and which needs no lepetition
nor addition. From this it plainly follows that what is called
the Komish sacrifice of the mass is most abominable and in-
jurious to Christ's one only sacrifice, the alone propitiation
for the sins of all the elect. In this bold language the ordi-
nance of the mass, so dishonoring to Christ, is rejected utterly.
In like manner, the Confession says that private masses, or
receiving this sacrament by a priest or any other alone, and
also the denial of the wine to the people, are contrary to the
nature of the ordinance. And, further, the worshipping of
the elements, the lifting of them up in what is called the eleva-
tion of the host, and the retaining of any portions of the
bread and wine for any pretended religious use, are all incon-
sistent with the true nature of the sacrament as instituted by
Christ. Here, once more, Romish doctrine and superstitious
practice are decidedly rejected. Careful attention to these
four points will give a clear view of the nature of the Lord's
supper.

II. The End or Design of the Lord's Supper.

In some respects this is the most difficult point to explain
in connection with the doctrine of the supper. In a general
way, the Lord's supper is said, in the Standards, to be an
ordinance showing forth the death of Christ, a remembrance

The Means of Grace ; The Lord's Supper. 327

of the sacrifice of Christ till he comes. But this is a general
statement, and by no means the whole doctrine of the Stand-
ards upon this point. It is to be kept in mind, too, that the
relation between the sign and the grace signified, and the
nature of the sacrificial bond between them, again appears.
Several particulars are noted in order.

1. The Lord's supper shows forth and commemorates the
sufferings and death of Christ in the church and to the world
until he comes again. It is thus a memorial service, looking
back to his sufferings and death as a sacrifice upon the cross
for our sins. It is also a prophetic ordinance, looking for-
ward to, and reminding us of, his coming a second time
without sin unto salvation.

2. The Lord's supper is designed to signify and seal the
benefits of Christ and the covenant of grace to believers.
Previous explanation of the sacraments in general have
shown what is meant by this. All the blessings which flow
from the death of Christ for us are set forth in the supper;
and by the blessing of Christ through the Spirit to the
worthy recipient he obtains, by means of this sacrament, and
has sealed to him thereby, the blessings exhibited to him in the
ordinance to his spiritual nourishment and growth in grace.

At this point it may be well to explain the teaching of the
Standards in regard to the way in which Christ is present in
the elements of the supper. The body and blood of Christ
are not corporally present in, with, or under the bread and,
wine in the supper. This is really the Lutheran view, which
is rejected by the Standards here, just as the Romish doc-
trine was stated and rejected in the preceding section. Yet
the body and blood of Christ, that is, his sufferings and
death, are spiritually present to the faith of the worthy re-
ceiver, no less truly and really than the outward elements are
present to the senses. This seems an admirable statement.
It rejects the real presence which Rome asserts, it sets aside
the mystical view which Lutheranism favors, it is not con-

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tent with a mere symbolic view, such as Zwingle maintained,
but it ascribes a spiritual presence of Christ crucified in the
ordinance, and that presence has reality, not because of the
ordinance itself considered, but only where faith is present.
It is to this faith only that the spiritual presence of Christ in
the supper has reality, and that only as Christ grants bless-
ing by his Spirit. It is a spiritual presence, therefore, and
not a real, or a mystical, or a symbolical presence which is
the true doctrine of the Standards upon this important topic
of great controversy.

3. The sacrament of the supper is designed to express the
beUever's thankfulness, and to be a constant and repeated
pledge of his engagement to be the Lord's. By this sacra-
ment believers testify and renew their gratitude to God for
all his wonderful mercy and grace towards them, in the gift
of the salvation which is in Christ. In this respect there
will be spiritual nourishment. Then, too. every time be-
lievers partake of this ordinance they renew their vows of
loyalty to Christ, and repeat their promise to discharge faith-
fully all the duties which they owe to _.im. It is their oath
of allegience to the Captain of their salvation.

4. The sacrament of the Lord's supper is a means of com-
munion with Christ, and of fellowship between believers.
These two points may be grouped together. In regard to
the first, believers are made partakers of the flesh and blood
of Christ, with all his benefits, in the Lord's supper. It
thus is a pledge of their communion with Christ, and by
means thereof they have their union and communion with
him confirmed. The great underlying fact here is the union
of believers with Christ. Upon this their communion with
him rests securely. From this fact the second follows. Be-
cause believers are in union with Christ, and one in him,
they have fellowship with each other. They are members of
Christ's mystical body, so that their mutual love and fellow-
ship are thereby assured. Thus, the Lord's supper is at

The Means op Grace ; The Lord's Supper.

329

once a pledge of the spiritual kiusbip of believers, and a
means of fostering brotherly love and spiritual communion
among them. This leads to the question of the efficacy of the
Lord's supper, and the discussion may now pass to that topic.

III. The Efficacy of the LorcVs Supper.

Like the question of the design of the supper, that of its
efficacy is equally important, and just about as difficult
rightly to understand. To a certain extent, these questions
imply each other. They also raise again the much-debated
question of the mode in which Christ is present in the sacra-
ment so as to render it a means of spiritual nourishment
and growth in grace. As this latter point has been already
discussed, little more need be said upon it. It will suffice to
say, that the mode in which Christ is taken to be present in
the elements will largely determine the view held as to the
efficacy of the supper. If the Romish view of the real
presence be held, then the efficacy of the sacrament will be
entirely mechanical. If the Lutheran idea of the mystical
presence be taken, then the efficacy of the supper will be
magical in its nature. If the purely symbolic view of
Zwingle be adopted, then its efficacy will be precisely the
same as that of any other saving truth. But, when the true
spiritual conception of the presence of Christ in the supper
is held, we are in a position rightly to understand the efficacy
of this sacrament. Christ and his spiritual benefits are spirit-
ually present to the faith of him who rightly receives the
ordinance. From this position the efficacy of the sacrament
of the supper can be intelligently understood.

1. Negatively, the efficacy is not exercised or experienced
in a carnal or corporal way. This follows, of course, from
the fact that the presence of Christ in the elements is not
carnal or corporal. Hence, the worthy partaker of the sup-
per does not feed upon the body and blood of Christ after a
corporal or carnal manner; that is, not literally. This nega-
tive position needs nothing more than this brief statement.

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2. Positively, the efficacy of the Lord's supper is spiritual
in its nature. The Confession and the Catechisms agree
upon tliis point, and two facts are emphasized therein.
Firsty That the benefit of this sacrament comes in a purely
spiritual way, and is itself spiritual in its nature. Secondly^
That the faith of the recipient has a very important place in
the efficiency which the sacrament exerts for spiritual ends
in the soul. The Shorter Catechism emphasizes the second
point when it says that by faith we are made partakers of
the body and blood of Christ, with all his benefits, to our
spiritual nourishment and growth in grace. The Larger
Catechism combines the two points above named when it
says that the partakers of the Lord's supper do inwardly, by
faith really, yet not carnally, but rather spiritually, receive
and feed upon Christ crucified, with all his benefits. The
benefit is gracious and spiritual, and it comes in a spiritual
way, since the Holy Spirit in the ordinance alone gives it its
efficacy. And just as the outward elements, bread and wine,
are present to the senses, so Christ and his benefits are
present to the inward faith of the receiver of the supper.
Hence, there are really three things which unite to give
efficacy to the ordinance. These are the blessing of Christ,
the agency of the Spirit, and the faith of the believer. It
is only when these three things are present that the true
spiritual efficacy of the supper is exercised, and when this
simple ordinance is thus observed it becomes a precious and
an efficacious means of grace to the believer. Christ, with
all he is, and gives, is participated in, in a spiritual way,
with blessed spiritual results to the believer.

IV. The Conditions of Blessing on Our Part in the Sup-
per.

To a certain extent, this subject has been considered in
what has been said about the place of faith in the efficacy of
the supper. But the Standards have some additional things
of value to say upon this point, and these are now gathered

The Means of Grace ; The Lord's SurrER.

331

up under a brief paragraph. This raises the question of
what is necessary on our part in order to the worthy receiv-
ing of the Lord's supper. A warning is also uttered against
coming to the Lord's supper unworthily, and bringing con-
demnation upon ourselves. There must, therefore, be suit-
able preparation and self-examination in reference to this
matter. Perhaps the very best outline of preparation is that
indicated in the Shorter Catechism. This is now followed,
adding what the Confession and the Larger Catechism also
teach.

1. There must be knowledge to discern the Lord's body.
This implies that they who come to the supper must be in
Christ themselves by grace and faith, and that they have a
conviction of their sin and need. But, specially, they must
have a spiritual understanding of the ordinance which en-
ables them to perceive the body and blood of Christ in their
true meaning, as signifying and sealing Christ and his bene-
fits to them. Ignorant men, therefore, are not to be ad-
mitted to the ordinance. If such do come they can receive
no spiritual good, and may bring judgment upon themselves
by doing so.

2. There must be faith to feed upon Christ. It is this
faith which on our part conditions the blessing. This point
needs no expansion after what has been said in other parts
of this chapter.

3. Repentance, sincere and true, is another necessary con-
dition of blessing. This is closely connected with faith, and
is very important. As we look to Christ's body, broken for
our sins, we should have the broken heart for these sins;
and as we behold his blood poured forth we should be bowed
down with penitence for our sins, which caused bis blood to
be shed. Wicked men, therefore, who are impenitent have
no place, and can get no blessing at the supper of the Lord.

4. There must be love to Christ and for one another in our
hearts. Specially should we have ardent love to him who so

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loved lis as to die for us. This, also, implies a positive
hatred of all that is sinful and wrong in his sight.

5. There must be a gracious and holy resolve for a new
and a better obedience in life. The supper being a pledge of
our loyalty to Christ, calls for a sincere purpose to render
that obedience which he requires.

6. The Larger Catechism adds an important condition, to
the effect that we should cherish a charitable and forgiving
spirit towards all men, and especially towards those who
may have done us any wrong. It is evident that this has
valuable practical applications.

He who regards these conditions and fulfils them with
earnest desires after Christ, and reviving these graces in his
heart, and with serious meditation comes to the Lord's supper,
will render acceptable service, and receive abundant bless-
ing in turn.

The Larger Catechism raises two additional questions here.
J^rst, May any one who doubts his interest in Christ come to
the Lord's supper? Secondly, Should any one who desires
to come be kept back? The answer to the first is given in
harmony with the teaching of the Standards in regard to the
matter of assurance. It has already been seen that, while
the assurance of faith and salvation is the privilege of the
believer, yet such assurance is not of the essence of faith.
Hence, any one who doubts his interest in Christ, and his
preparation for the supper of the Lord, if he truly feels his
need of Christ, and desires to be found in him, and to depart
from all iniquity, and who is also anxious to have his doubts
removed, such an one ought to be found at the Lord's supper,
so that thereby he may have his faith strengthened, and his
doubts removed. The answer to the second question is to
the effect that the ignorant and the scandalous, even if they
do make profession of faith, and desire to come to the supper,
ought to be kept from that ordinance by the proper discipline
which Christ has given to his church, till they receive in-

The Means op Grace ; The Lord's Supper. 333

struction and manifest reforraation. The well-balanced wis-
dom of the Standards is evident here.

V. The Proper Duties At and After the Lord's Supper.

Here the Larger Catechism alone must be our guide.
What it says is exceedingly practical and searching.

1. The duties to be observed at the time of the supper are
noted first. We are to have a spirit of holy reverence and
attention, as we wait upon God in the ordinance. We are to
diligently observe the sacramental elements, the bread and
the wine, and the actions of breaking, pouring, giving, and
receiving these elements. We are also to seek to discern the
Lord's body, and with affection to meditate upon his suflfer-
ings and death. We should further seek to stir into lively
exercise all the Christian graces, having deep sorrow for sin,
and earnest hungering after Christ. We are also to feed
upon him by faith, trust in his merits, receive his fulness,
rejoice in his love, give thanks for his grace, renew our
covenant with God, and stir up our love to our brethren.
Such are the duties to be observed at the time of the obser-
vance of the supper.

2. The duties to be observed after we have received the
supper are next mentioned. Here there is a most admirable
outline of exhortation, and careful attention to it on our part
will give the ordinance blessed significance in relation to the
practical conduct of life. We are to consider, first of all, how
we behaved at the supper, and how much blessing we ob-
tained at the time. Then, if we have found quickening and
comfort, we are to bless God for it, and pray for its con-
tinuance. Then, we are to watch against any relapse, and
be faithful in keeping our vows, and at the same time be
diligent in looking forward to the return of the ordinance.
On the other hand, if no present benefit is experienced, we
should carefully review our preparation for, and behavior at,
the supper. Then, if on doing this, we can find no fault, but
realize that our consciences are approved before God, we are

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to patiently wait for the fruit to appear in due time. But if
there has been failure in preparation for, or in the observance
of, the ordinance, then we are to be humbled before God,
and attend upon the Lord's supper with more diligence after-
wards.

This completes the discussion of the Lord's supper, and
concludes the exposition of the sacraments as the second
branch of the means of grace. It is evident, from what has
been said at several points, that the sacraments are a very im-
portant section of Christian doctrine, and that they, rightly
improved, must constitute a very important means of grace
to build up the spiritual life of the believer. In some re-
spects, the supper brings Christ nearer to us, and draws us
into closer fellowship with him and with one another than
any other ordinance or means of grace. Believers should
always cherish a high and a reverent esteem for the Lord's
supper.

t '.

CHAPTER XXVIII.

THE MEAN8 OF GRACE; PRAYER.

Shorter Catkcitism, 98-107; Larger Cateoihsm, 178-196; Confession of

Faith, XXI., 3, 4.

PRAYER is the third and last branch of the means of
grace specially mentioned in the Standards, and it is a
Tery important practical matter. In the Confession there is
no formal discussion or statement of the doctrine of prayer.
Only two brief sections in the chapter on religious worship
are devoted to it, and there the nature and duty of prayer
are simply assumed without formal exposition. In the Cate-
chisms, however, large space is devoted to the explanation
of prayer as a means of grace. In the Shorter Catechism
ten questions, and in the Larger no fewer than eighteen, are
devoted to this subject. In these questions the general
doctrine of prayer is stated in a formal way, and then the
Lord's prayer is expounded at length as the rule of prayer.
The result is, that in the Standards there is the most com-
plete statement of the doctrine of prayer to be found in any
of the great creeds. In the exposition of this chapter the
Catechisms will be followed quite closely, and their state-
ments will be condensed wherever the limits of a single
chapter upon a great subject make it necessary.

It is proper to add that no discussion of the reality of
prayer, or of the objections which are made against the
efficacy of prayer, will be entered on. As just mentioned,
the Standards simply assume that prayer is a precious leaHty,
and that it has a real and powerful efficacy. This is pre-
cisely the same position that the Scriptures take in regard to
this matter, so that the Standards follow a very good example
in this, as they do in regard to the existence of God, the

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religious nature of man, and the reality of divine revela-
tion. This plan will be followed in the explanations of this
chapter.

I. The Nature of Prayer will he Defined at the Outset.
Both Catechisms define prayer, the definition of the Shorter

being briefer than that of the Larger. Combining the two, a
very excellent definition of prayer is secured, and it is as
follows : Prayer is an oflfering up of our desires unto God,
for things agreeable to his will, in the name of Christ, by the
help of the Spirit, with confession of our sins, and thankful
acknowledgL^ant of all his mercies. At a glance, it will be
seen that this is an exceedingly complete description of the
matter of prayer, and it needs but little explanation, for
every part of it is simple and clear. It rightly signalizes
the place which the desires of the heart have in true prayer,
and thus indicates that prayer need not be audible. It may
be the silent converse and communion of the soul with God.
The presentation of our desires to God, silently or vocally, is
prayer. We are also to pray always with submission to the
will of God, and be ever ready to say, Thy will, O God, be
done! And all acceptable prayer is to be offered up through
the mediation of Christ, and by the aid of the Holy Spirit.
Then, in addition to the offering up of our desires to God,
the confession of sin and the giving of thanks are to have a
place in prayer as very important factors. In what will be
said under subsequent topics some of these points will be
enlarged on, so that nothing more need now be added in
regard to them.

II. The Personal Ohject to Whom Prayer is to he Offered is
Next Considered.

The Larger Catechism says that we are to pray to God
alone, and to none other. Hence, prayer to many gods is
forbidden, as also prayer to saints and angels in any way.
This Catechism also suggests the reasons which properly
lead us to pray to God alone. He only is able to search our

The Means of Grace ; Prayer.

337

hearts and know what we really desire, and he knows best
whether we really need the things which we desire. Then,
God only can hear and answer prayer, for he is the Creator,
and all other objects of prayer must be creatures and of
finite ability. And, again, since God alone can pardon ovir
sins and fulfil our desires, he alone should be prayed to for
all these things. Then, too, since God only is to be believed
in and worshipped as God, and since prayer is a part of
worship, to God alone should prayer be made.

III. The Medium of Prayer is an Important Facioi in it^
How are We to Come to God in Prayer ?

This for sinful man is an all-important inquiry, for while
a sinless creature might come directly into the presence of
the Creator, yet a sinful creature cannot so come. Hence,
the Larger Catechism, with the utmost propriety, and in ac-
cordance with the Scriptures, says that the sinfulness of
man and his distance from God is so great by reason thereof
that he can have no access into the divine presence without
a mediator. And, since there is none in heaven or earth fit
for or appointed to that glorious work but Christ alone, we
are to pray in his name only, and in no other. In the name
of, and for the sake of, Christ must all our prayers be offered
at the throne of grace, which is the footstool of God. To
thus pray in the name of Christ is in accordance* with his
command, and in confidence in his promises to ask for
mercy for his sake. This is to be rightly done, not merely
by the formal mention of his name, but by finding our en-
couragement to pray, and also by obtaining our boldness,
strength, and hope of acceptance in prayer, from Christ and
his mediation. He is to be our way to the Father in prayer,
and the Father's way to us with the answer. The mediation
of Christ, and especially the intercessory work at the Father's
right Ijtand, gives us access to God and confidence in prayer
when we come, assured that we have such an advocate with
the Father.
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IV. The Agent Who Aids us in Prayer is the Next Topic
in Connection vnth Prayer.

Because of our sinfulness we are not only far away from
God and in need of a mediator, but our hearts are not natur-
ally disposed, or, as a matter of fact, qualified, for the exer-
cise of prayer. In this case we need a helper within us, as
well as an advocate for us. The Holy Spirit is revealed and
offered as that helper. Since we know not how to pray as
we ought, the Holy Spirit helps our infirmities. In doing
so, he enables us to understand for what and for whom we
ought to pray. He also instructs us as to how prayer should
be offered, so that having a proper frame of mind we may
be enabled to pray with the understanding. This the Spirit
does by working in, and quickening in our hearts those ap-
prehensions, affections, and graces which are required for
the right performance of the duty of prayer. It is added,
that this quickening of the Spirit is not in all persons, nor
at all times in the same measure, for God sends the Spirit
through the Son as he pleases. The Spirit is thus the advo-
cate within us who helps our infirmities and teaches us how
to pray and what to pray for as we ought. Hence, with an
advocate in heaven and one on earth, we may have confi-
dence in prayer, and ability to draw near to God in the full
assurance of faith.

V. The Next Question Relates to what it is our Duty and
Privilege to Pray for.

This is a wide subject, and includes both the persons and
the things for which we ought to offer our prayers. The
Standards assume that we are to pray for both temporal and
spiritual things, so that the view of those who forbid prayer
for anything but spiritual blessings is to be set . side. As to
the persons for whom we are to pray, the Larger Catechism
tells us, first of all, that we are to pray for the whole|phurch
of Christ upon earth. This expresses the broad catholic
spirit which breathes all through the Standards. Then we

The Means of Grace ; Prayer.

339

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are to pray for magistrates, which includes all who hold civil
authority, and who exercise rule or execute law in the state.
Yy''e are also to pray for ministers of the gospel everywhere,
that their lives may be holy, and their labors blessed. We
are next to pray for ourselves and our brethren in the flesh ;
and we are to make supplication before God on behalf of our
brethren in the Lord, that God would in his mercy bless and
save them. And we are not to forget to pray for our enemies,
and for all sorts of men living, or that shall live hereafter in
the world. Hence, our petitions are not to be restrained, but
are to extend far and wide. For the church universal and
for its officers and members, for nations and earthly rulers,
for ourselves and our brethren, for our enemies and for men
yet unborn, and then for all sorts of men, even the outcast
and neglected of the human race, we are to pray, and give
them a place in our supplications and intercessions. Then,
with curious caution, the Standards tell us that we are not to
pray for the dead, as Kome would have us do ; nor are our
prayers to be offered for those who are known to have sinned
the sin unto death. This is the same remark as was ex-
plained some time ago from the Confession in another chap-
ter, where religious worship is described. In making this
statement, the Scriptures are followed closely. But we should
not hastily conclude that any particular person has committed
that awful sin for which there is no place of pardon here or
hereafter.

VI. The Proper Spirit or Temper of Prayer Pe^'ires a few
Words of Explanation.

This raises the question : How should we pray ? In what
frame of mind, and what should be our disposition of heart
when we pray? Here reverence is set down first, for the
Larger Catechism says that we should pray with an awful
apprehension of the majesty of God. We are to remember
that God is in heaven and that we are upon the earth. We
should also have a deep sense of our own unworthiness,

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mindful that God is perfectly holy, and that we are sinful in
his sight. In like manner, we are to be sensible of our
necessities, and, above all, of the need of the pardon of our
sins, and so come with penitent, thankful and enlarged hearts
to his footstool. Our approach to God in prayer is also to
be marked by understanding our need ; by faith in Christ,
and in the promises which are sure in him; by sincerity,
knowing that if we regard iniquity in our hearts God will not
hear us ; by fervency, showing that we are in earnest in our
desires ; by love to God for all his love to us ; and by perse-
verance, which will lead to a patient importunity. And,
finally, we are to wait on God in prayer with humble sub-
mission to his will, resigned to leave the answer to his holy
and gracious purpose, as he deems best to give or withhold,
to bless or restrain the blessing.

VII. The Parts or Elements of Prayer are now to he Ex-
plained.

These, though not formally expressed in the Standards,
are, nevertheless, implied, and may now be set down in a
sentence or two, before the Lord's prayer as the rule to
guide us in prayer is explained at some length.

Adoration stands first, whereby we praise and magnify God
and his majesty, for what he is and does in creation, provi-
dence, and grace. Next in order, we may set down confes-
sion of sin, for we are sinful in the sight of God, and our
sins must be removed before we can come acceptably to
God. Then follows thanksgiving, for it is fitting that we
should render grateful thanks for past mercies before we beg
for their continuance or renewal. Then come petitions of
all sorts for ourselves and others, as already described. And,
lastly, stands intercession, or special pleading for any defi-
nite cases or causes. These are the main elements of prayer.
Of course, we may not find it necessary to include all these
factors at any one time in our prayers, still, in offering public,
domestic, or private prayer, it may be well to keep this gen-

The Means of Gkace ; Prayer.

341

inful in
of out
of our
[ hearts
also to
Christ,
icerity,
mil not
; in our
' perse-
And,
le sub-
lis holy
thhold,

he Ex-

,ndards,
7n in a
rule to

ify God
, provi-
confes-
md our
ably to
ihat we
we beg
ions of
i. And,
ay defi-

prayer.
11 these

public,
lis gen-

eral outline in view. It will give order to our prayers, and
save us from confusion and repetition. In almost every case
adoration, confession, and giving of thanks should have a
place.

VIII. The Rule or Pattern of Prayer is the Last Topic to
he Explained from the Standards.

Much importance is evidently attached to this topic in the
Catechisms, and the remainder of this chapter must be de-
voted to its exposition in only brief outline. The Larger
Catechism says that the whole word of God is of use in
directing us in the duty of praying ; but the special rule of
direction is that form of prayer which our Lord taught his
disciples, and which is commonly called the Lord's prayer.
This prayer is to be used, not only for directing us in prayer,
but as a pattern according to which we are to make other
prayers. There is here sketched only a general outline. At
the same time, it is added that this prayer may be used as a
prayer, so long as it is done with understanding, faith, rever-
ence, and the other graces necessary to the right perform-
ance of the duty of prayer. This is an important statement,
not only in regard to this prayer, but in respect to all prayer,
and it contains a warning and an exhortation of great moment
in regard to the use of liturgies, or the reading of prayers in
public or private worship.

In making an analysis of the Lord's prayer, there are three
parts to be considered. These are the preface, the petitions,
and the conclusion. The first and the last are briefly con-
sidered, while the second is explained at length in the
Standards. Each is now expounded in a simple way.

1. The preface requires only a few lines. It is, " Our
Father which art in heaven." This teaches us that when we
pray we are to draw near to God with confidence in his
fatherly goodness, and our interest in that goodness. We
are also taught to come with reverence, and with all other
suitable, childlike dispositions and heavenly aflfections. In

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The Presbyterian Standards.

\'i

this way we are to come with the true filial spirit, and say,
Abba, Father; and at the same time we are to seek to cher-
ish due apprehensions of his sovereign power, his transcen-
dent majesty, and his gracious condescension. We are also
exhorted to pray with and for others when we are taught to
say. Our Father. This preface thus forms a suitable pre-
lude to this remarkable prayer.

2. The petitions are now to be considered in order.
These petitions are six in number. The Shorter Catechism
gives a brief exposition of each, which the Larger expands
considerably. In the present exposition an attempt will be
made to combine these, and to oflfer some comments as the
explanation proceeds.

The first petition is, "Hallowed be thy name." This
teaches us to pray that God would enable us and others to
glorify him in all that whereby he makes himself known,
and that he would dispose all things for his glory. Here we
confess our inability and our indisposition of ourselves to
honor God aright, and we ask for grace to enable us to
know and highly esteem him, and all those things by which
he makes himself known to us, and to glorify him in thought,
word, and deed. We are also taught here to pray that God
would destroy atheism, idolatry, and everything which dis-
honors him, and that he would dispose all things for his own
glory.

The second petition is, "Thy kingdom come." By this
petition we pray that Satan's kingdom may be destroyed,
and that the kingdom of grace may be advanced, ourselves
brought into it and kept in it, and the kingdom of glory
hastened. Here we acknowledge that we are all by nature
under the dominion of sin and Satan, and we pray for de-
liverance, that the gospel may be spread throughout the
world, that the Jews may be called into the kingdom, and
that the fulness of the Gentiles may be brought in. We
likewise here pray that the church may be kept pure in all

-Site

The Means op Grace ; Prayer.

343

respects, and that the rulers of the earth may not oppose the
gospel. We also pray that by the ordinances of the church
sinners tnay be converted and saints be confirmed, that Christ
may rule in the hearts of men here, and that the time of his
second coming may be hastened.

The third petition is, *• Thy will be done on earth, as it is
in heaven." This teaches us to pray that God would, by his
grace, make us able and willing to know, obey, and submit to
his will in all things, as the angels do in heaven. Hero we
also confess our proneness to rebel against God's word and
providence, and we pray that God would take away our
blindness and perverseness, and make us, with humility and
cheerfulness, to do, and submit to, the will of God in all
things.

The fourth petition is, " Give us this day our daily bread."
Here we pray that God would, of his free gift, grant us a com-
petent portion of the things of this life, and that we may
enjoy his blessing with them. Here, too, we confess that
we deserve none of these outward blessings of this life, and
are prone to use them unlawfully, and we pray for ourselves
and others that, waiting on God's providence in the use of
lawful means, we may receive a competent portion of God's
temporal gifts, and be contented in the lawful use of the same.

The fifth petition is, "Forgive us our debts, as we forgive
our debtors." Here we pray that God would, for Christ's
sake, freely pardon our sins, and that we may be able from
the heart to forgive others. Here we also confess that we
are guilty sinners before God, and hopeless debtors to the
divine justice, and we pray that, through the satisfaction of
Christ applied by faith, God would pardon and acquit us,
and continue to do so, filling us with peace and joy, and
prompting and enabling us to forgive our fellowmen.

The sixth petition is, "Lead us not into temptation, but
deliver us from evil," or, as some would translate, " from the
evil one." Here we pray that God would either keep us from

I i

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The Presbyterian Standards.

being tempted to sin, or support us when we are tempted.
Here we also confess our own weakness and proneness to go
astray, and we pray that God would so subdue and restrain
us, and order all things about us, that we may be saved from
temptation, or so succored in it that we do not fall into sin,
or if we do happen to fall, that we may speedily repent, and
be recovered and restored.

3. The conclusion remains for a word or two. It is as
follows : " For thine is the kingdom, and the power, and the
gl( y, forever. Amen." This teaches us to ascribe all praise
and glory to God alone, in our prayers and adoration before
him, who is King of kings, and whose kingdom is an ever-
lasting kingdom. The word Amen, with which the prayer
closes, expresses cur solemn assurance that we earnestly de-
sire to be heard, and our willingness to submit to the divine
will in the answer, whatever it may be, to our prayers.

Such is an imperfect outline of the subject of prayer as a
means of grace. The order of the petitions is worthy of
notice. Petitions which relate to God come first, next those
which pertain to his kingdom, and laLt those which refer to
ourselves. The Larger Catechism expounds confession and
petition in each of the parts of the Lord's prayer, and has a
very detailed exposition of the whole prayer.

tempted,
ess to go
i restrain
ved from
into sin,
)Gnt, and

It is as
, and the
ill praise
•n before
an ever-
e prayer
Bstly de-
le divine
:s.

lyer as a
orthy of
xt those

refer to
ion and
id has a

CHAPTER XXIX.

THE OnURCH AND HER CENSURES.

Shorter CAXEonisM,

; Larger Catech IBM, 62-65; Confession of

Faith, XXV. and XXX.

WITH this chapter the passage is made from matters
of doctrine and duty to questions concerning the
polity and discipline of the church. For two or three chap-
ters these questions will engage attention. In this chapter
two related topics, which the Confession treats in separate
chapters, and in diflferent connections, are grouped together,
and briefly explained.

The Shorter Catechism has nothing whatever to say in re-
gard to the church, or its form of government. This is, per-
haps, a serious defect in it, so far as instruction in the prin-
ciples of church polity is concerned, especially from the
Presbyterian point of view. The Larger Catechiom defines
the visible and invisible aspects of the church in a simple,
clear way. It does this immediately after it has set forth the
work of Christ, and before it unfolds the benefits of redemp-
tion. The Confession devotes a whole chapter to the church,
and in others deals with the form and powers of the govern-
ment of the church in a somewhat general way.

As was hinted in a previous chapter, the Standards speak
with much less precision in regard to questions of church
government than they do in reference to matters of doctrine
and ethics. It is important to remember this in relation to
Presbyterianism. The reason of this difference is mainly to
be found in the fact that in the Westminster Assembly there
was little difference of view in matters of doctrine, while in
regard to questions of polity there was great diversity of
opinion. All held more or less definitely the Calvinistic or
Beformed system of doctrine, but they did by no means agree

845

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The Pkesdyterian Standakds.

as to tho form of churcli government which the Scriptures
taught, and as to the proper functions of the church of Christ,
and its rehition to the civil magistrate. In the Assembly there
were Episcopalians of various types, some being high church-
men and some Erastians. There was also a number of very
influential Independents. The Presbyterians were also theie,
and while they argued very strongly for their views of the
true polity of the church, as they understood it, it was not
till the close of the Assembly almost, when numbers had left,
that they were able to carry, to a certain extent, their views
in the Assembly. But, after all, it is not well-defined Pres-
byterian polity that is set forth in the Standards. The gen-
eral principles are there, but the details are not unfolded.
This is, perhaps, just as well, for it leaves each branch of the
Presbyterian family to work out the details in such a way as
bests suits its special circumstances in harmony with the
word of God. The Standards undoubtedly contain the
fundamental principles of the Presbyterian system, and the
only proper development of these principles is generic Pres-
byterianism, as it is hoped will be clearly seen in this expo-
sition.

At this stage it may be well to observe that nearly every
branch of Presbyterianism has drawn up a Form of Govern-
ment, in which that particular form of polity is set forth more
definitely, and in its full scriptural form and proportions. In
the exposition to be given in this, and one or two other chap-
ters, some of the contents of these forms of government and
discipline will be incorporated, so as to make the discussion
more complete. In doing this, however, care will be taken
to keep these two factors so far separate that the reader will
easily perceive what each, and especially the Standards,
teaches.

I. The C/iurch is First Considered.

In regard to the church, what the Confession and the
Larger Catechism have to say about it will be set down first,

The Chuugh and Hku Censuues.

847

and then in mere outline a sketch of tlie main factors or
elements in tiie generic Presbyterian form of church polity
and discipline which grows out of it will be given. At
every point brevity is enforced, by reason of the limits of
this exposition.

1. The invisible church, as it is called, ought to be first
explained. This is the most profound view of the church of
Christ which the Standards present. It is called invisible
partly because we cannot tell absolutely in this life who are
members of it, and partly because we do not find all the
members of it on the earth at any given period of the history
of tlie church. The Larger Catechism defines the invisible
church to be the whole number of the elect, that have been,
are, or shall be gathered into one under Christ the head.
This terse and comprehensive statement the Confession some-
what expands. It adds that the invisible church is catholic
or universal, and that it is the spouse of Christ, and that it is
his body, the fulness of him that fiUeth all in all. The term
catholic means universal, and has no reference to the Church
' of Bome. Membership in this invisible phase of the church
is in accordance with the purpose of God's electing love and
grace, but it is only actually realized in the case of each in-
dividual through union with Christ the head. Only those
who are united to Christ in effectual calling, and are truly
regenerated by the Spirit, are members of this body. If they
are in adult years when they become members, their personal
faith will also exist, but the fundamental condition of mem-
bership for all, infants or adults, in this phase of the church
is union with Christ. It is evident, also, that only those who
are niembers of the invisible church are, or can be saved, so
that the number of those finally saved shall agree with the
great company of those who are members of that aspect of
the church, just as the members of the invisible church
agree with the innumerable company of those included in
God's purpose of electing grace. And all the members of

llil^

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The Presbyterian Standards.

the invisible church, by reason of their union with Christ,
enjoy communion with him here, and in glory with him
hereafter. They also have fellowship with each other
through the communion of saints.

2. The visible church is also to be explained. This is the
aspect of the church which comes up chiefly for discussion
in church polity. This phase of the church is doubtless
called visible because its condition of membership, which is
profession of faith in Christ its head, is open for observation,
and because its members can be seen upon the earth at any
given period. It is sometimes called the church militant
since it is engaged in conflict and struggle from age to age
in the world. The church triumphant will be finally found
in heaven, when the church visible and militant has won all
its victories on the earth, and the church invisible will also
be complete in the heavenly state.

The Larger Catechism defines the visible church to be
" a society made up of such as in all ages and places of the
world do profess the true religion, and of their children."
This is an admirable definition, and one cannot but wish
that this definition, as well as that of the invisible church,
had been given a place in the Shorter Catechism. The Con-
fession says that the visible church is also catholic or uni-
versal under the gospel. This means that the visible church,
now under the gospel age, is not confined to a single nation
as it was in the Jewish dispensation, but includes all those
throughout the world that profess the true religion, together
with their children.

The conditions of membership in the visible church are
credible profession of faith in Christ, and a life of obedience
consistent with that profession. It is not absolutely neces-
sary to be a member of this aspect of the church in order to
be saved, and there may be some who are members of it
who shall be finally among the lost. Still, for many urgent
reasons, it is most necessary that all who are united with

The Church and Her Censures.

349

Christ, and are thus members of the invisible church, should
profess his name before men by becoming members of the
visible church.

From the definitions given of these two aspects of the
church of Christ, it is not to be concluded that there are two
distinct churches, the one visible and the other invisible.
They are simply two different aspects or phases of the one
body of Christ. The one views it from its inward side of
regeneration and union with Christ, and the other regards it
from its outward aspect of profession of faith in Christ, and
union in a soci<^ty. The former is the invisible church,
and the latter is the visible.

The visible church is under God's special care, and is pro-
tected and preserved in all ages in spite of its foes. All its
members enjoy the communion of saints, and the ordinary
means of grace. This implies the offer of grace and salva-
tion to all its members, through the ministry of the gospel,
testifying that whosoever believes in him shall be saved, and
that none who will come unto him shall be rejected. The
visible church thus becomes the instrument upon the earth |
by raeans of which the knowledge of the way of life and sal- '
vation is given to the world, and the gospel message brought
to men, even to the end of the world.

This visible church is, by the Confession, said to be the
same as the kingdom of the Lord Jesus Christ, and is the \
house and family of God, out of which there is no ordinary
possibility of salvation. The force of the ordinary must be
carefully noted here. It seems to emphasize the importance
of membership in the visible church, and yet it is not to be
held that such membership is absolutely essential to salva-
tion. This is very carefully stated, and should be held
fast.

3. The gifts of Christ to the visible church are to be con- .
sidered at this stage. To the universal visible church, which
God has instituted in the world, Christ has granted certain

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very important gifts. These are the gospel ministry for the
' preaching of the word, the oracles of God contained in the
sacred Scriptures, the ordinances of his house, especially the
sacraments and public worship. The purpose or end of
these gifts is to gather sinners into the kingdom, and to
make the saints meet for glory, on to the end of the world.
Then it is added, with great propriety, that Christ does, by
his own presence and Spirit in the church, make these gifts
effectual to the salvation of those who are appointed there-
unto. This brief paragraph will be expanded later on in
another connection.

This phase of the church universal has been sometimes
more, sometimes less, visible; and the particular churches
into which the universal visible church may be divided and
of which they are members, are more or less pure according
as the doctrine of the gospel is taught and embraced, the
ordinances administered, and public worship performed more
or less purely in them. Here there are three valuable tests
of the purity of any branch of the church of Christ. The
preaching of a pure gospel, the observance of the ordinances
in their simplicity, and the spirituality of the worship in the
church are the tests. The importance of these tests is evi-
dent.

The Confession further acknowledges that the purest
churches undt heaven are subject to both mixture and
error. Some have so degenerated as to become no churches
of Christ at all, but synagogues of Satan. The name of the
Romish church is not here mentioned, but there is little
doubt that the reference is to that corrupt body. But in
spite of this, the statement is added that there shall always
be a church on the earth, to worship God according to his
will. Tliio church is founded upon the Rock of Ages, it is
inhabited by the Spirit of power and grace, and the gates of
hell shall not prevail against it.

4. The head of the church is another important topic here to

The Church and Her Censures.

851

be understood. This doctrine is briefly but clearly stated in
the Confession. It says that the Lord Jesus Christ is the
alone head of the church. This statement brings us within
sight of the kingly office of Christ, already expounded. He
is the head of the church invisible, and all his people in
union with him are members of his body. He is also king
and head of the visible church, which is really the visible
exponent of the invisible church in any given age. His law
is supreme, and his will is law in all spiritual matters for the
members of the visible church.

This implies two important things : Firsts It teaches that \
no mere man in any ecclesiastical position or office ought to
assume to be the head of the church ; and, hence, that the
pope cannot rightly claim to be its head. The Confession
adds that the pope may properly be identified with the anti-
Christ of the ^^criptures, who is that man of sin and son of
perdition that exalts himself in the church against Christ,
and even calls himself God. Secondly, It teaches that in no
sense can any earthly civil ruler, as such, presume to be the
church's head, or to exercise rule or authority therein. The
headship of Christ over his church i& not temporal, but
entirely spiritual. Hence, no man dare take the place which
belongs to Christ alone. This raises the question of the
relation between the church and the state, to be treated more
fully later on.

The question of the officers of the visible church is re-
served for the next chapter, when the courts of the church
and other kindred topics are to be explained. A few things,
however, may be set down here in regard to the matter of
the call to such office and ordination in that connection.
Ordination, of course, presupposes a call to office in the
church. This call is of God, by his Spirit and providence.
This call implies three things: First, There is the inward
testimony of the conscience of the man himself. Secondly,
There is the manifest approbation of God's people exercising

352

The Presbyterian Standards.

)

their right of election. And, Thirdly, There is the concur-
rence of the church court, according to the word of God.
Ordination follows ; and it is the authoritative admission of
one duly called to an office in the church of God, accom-
panied with prayer and the laying on of hands, to which it is
proper to add the giving of the right hand of fellowship.
Ruling elders and deacons are ordained by sessions, and
teaching elders and ministers are ordained by presbyteries.
Synods and the General Assembly do not ordain.

II. The Censures of the Church is the Other Main Topic for
this Chapter.

It relates to the matter of government and discipline
chiefly. This is a topic upon which the Confession alone
speaks. Its teaching is now to be set forth. In doing so,
it will appear that it is with this chapter that the contents
of the rules of discipline are to be connected. Into these
matters this discussion cannot enter, but must content itself
with a brief presentation of the general principles laid down
in the Confession upon this practical matter.

1. The Confession first asserts that the Lord Jesus, as the
king and head of his church, has therein appointed a govern-
ment in the hands of church officers, distinct fi ,m the civil
magistrate. The former part of this chapter has made plain
the meaning of this statement. The last brief clause of it is
of very great importance, for it asserts the clear distinction
between the government of Jesus Christ in the church, which
is his spiritual kingdom, and the government of the civil
magistrate in the state. The two spheres are distinct, though
they sustain intimate relations with each other. This will be
seen more fully in the next chapter, when the question of the
civil magistrate and his functions in relation to the church
are discussed.

2. To the officers of the church, into whose hands the gov-
/ ernment of the church is entrusted, Christ has committed

the keys of the kingdom of heaven. By this power is to be

The Church and Her Censures.

353

understood the whole matter of government and discipline in
the church. By virtue of this power the proper officers of
the church have power respectively to retain and remit sins,
to shut that kingdom against the impenitent, both by word
in preaching and by censures in discipline, and to open it
unto penitent sinners by the ministry of the word of the
gospel and by absolution from censures, as occasion may re-
quire. This power of the keys is a very important one in
the kingdom of heaven. Its proper use does not imply the
doctrine of absolution, as Rome teaches and practices it. It
is simply the divinely delegated power of government and
discipline in the church. The statement " retain and remit
sins," taken from Scripture, does not mean that the officers
of the church can actually, as God alone can, pardon or re-
fuse to pardon sins; but it denotes that these officers have
power to admit or exclude persons from the visible church.
Those whom they admit are thereby pronounced worthy of
the place and privileges of those whose sins are pardoned,
and those who are not admitted are merely judged not to be
worthy of this place and privilege. Then, if those who are
members of the church do not conduct themselves in pro-
priety with their profession, the officers of the church have
power to discipline and censure, as may be expedient, the
erring members. This is the gist of what is meant by the
power of the keys of the kingdom of heaven.

3. The uses or ends of the power of church censures are
next explained in the Confession. First, They are necessary
for reclaiming and gaining erring brethren. In this respect
church censures are unlike civil punishments, whose main
end is penal rather than reformatory. Secondly, They are
useful in deterring others from like offences, and thus are
helpful to them in hhis respect. Thirdly, They also help to
keep the church pure, by purging out the leaven which might
infect the whole lump. Fourthly, These church censures
serve to vindicate the honor of Christ, and the holy profes-
23

354

The Presbyterian Standards.

sion of the gospel. If men were allowed to profess to be the
servants of Christ, and yet to disregard his law and bring
shame upon the Christian profession, then the great name of
Christ would be hopelessly dishonored. Finally^ These cen-
sures prevent the wrath of God from coming upon the church.
By reason of sin, and especially by profaning in any way the
seals of the covenant exhibited in the sacrament by notorious
oflfenders, the just wrath and displeasure of God might, in-
deed, fall upon the church. To save from this, the faithful
use of the censures of the church is of much value.

For the attainment of these important ends aright, the
officers of the church are to proceed in a wise and careful
manner, seeking always to graduate the censure in propor-
tion to the gravity of the offence. The lowest form of cen-
sure is admonition, by which the offender is simply rebuked,
exhorted, and warned, but not excluded from the privileges
of church membership. The form of censure next in severity
is suspension from the sacrament of the Lord's supper for a
season. This does not sever the offender from the member-
ship of the church, but it deprives him of the privilege of
taking the sacrament of the supper till the suspension ex-
pires, or until repentance is made and restoration is granted.
The third and most severe form of censure is excommunica-
tion from the church. This form of censure severs the
offender entirely from the membership of the church, and
by means of it he is cast out, and can only be restored after
proper repentance, and renewal of his faith in Christ. These
three forms of censure are to be graduated with conscien-
tious care by the officers of the church, according to the
nature of the offence and the demerit of the offender.

This chapter in the Confession is really the basis of the
rules of discipline, according to which the power of the keys
of the kingdom of heaven implied in these censures is to be
administered. If the offender is not satisfied with the sen-
tence of any lower court he can appeal to a higher, and so

*4.

The Church and Her Censures.

355

be the
id bring
name of
3se cen-
church.
way the
^torious
ight, in-
faithful

^ht, the
careful
propor-
of cen-
ibuked,
ivileges
severity
3r for a
ember-
lege of
ion ex-
;ranted.
Qunica-
ars the
h, and
d after
These
nscien-
to the

from the session which has original jurisdiction in the case
of members of the church, and from the presbytery which
has jurisdiction over ministers, up to the synod and on to
the General Assembly the case may go, in the interests of
the offender, the purity of the church, and the honor of
Christ.

This complete organization and gradation of courts is one
of the features of the Presbyterian system which must ever
commend it to thoughtful and practical minds. It secures
corporate unity, orderly procedure, individual freedom, and
justice to all sacred interests. Moreover, it provides for the
harmonious balance and consistent operation of all these
factors in such a way as to make Presbyterianism the sym-
bol of law and liberty, of order and organization, wherever it
is found true to its divine genius and faithful to its common-
sense principles.

of the
le keys
s to be
ae sen-
and so

CHAPTEB XXX.

CHURCH SYNODS AND COUNCILS.

Shorter Catechism,

•; Larger Catkohism,
Faith, XXXI.

Confession of

IN this chapter 8ome further explanations must be made
in regard to the government of the church. In the
preceding chapter the subject specially considered was the
government of a particular church, after the idea of the
church itself had been explained. In this chapter the gov-
ernment and discipline of the church is to be explained at
some length. This leads to the question of the synods or
councils of the church. In other words, the courts of the
church are to be explained in an orderly way.

It is to be observed that the statements of the Standards
upon this subject are of a somewhat general nature. The
word synod means simply an assembly or convocation of
persons in the interests of the church, and the word council
indicates a deliberation or conference of those persons who
are interested in the welfare of the body of Christ. But
neither of these terms settles the question of the proper form
which the government of the church should assume. Whether
these synods and councils are to be Presbyterian, Episcopal,
or Independent in their nature is not definitely decided by the
use of these terms. At the same time, it is not to be forgotten
that the corporate idea of the church which runs through
the Confession cannot well be harmonized with the system of
Independency, and the teaching of the Confession in regard
to the officers of the church is not capable of being recon-
ciled with the Episcopal system. The principles of the
Confession are Presbyterian, but the details of the system
are not wrought c fc with fulness of particulars. The idea of
the church is essentially Presbyterian, and the teaching

856

ION OF

e made
In the
vas the
of the
he gov-
ined at
Qods or
\ of the

andards
9. The
ition of
council
ms who
}t. But
)er form
Whether
iscopal,
i by the
jrgotten
through
stem of
regard
recon-
of the
system
idea of
;eaching

Church Synods and Councils.

357

elders, ruling elders, and deacons are evidently officers of
the Presbyterian system.

After what the Confession has to say upon the subject of
synods and councils has been sketched, some explanations
will b'^ added in regard to the particular form which these
synods and councils assume in the Presbyterian system, espe-
cially as represented by the church courts of generic Presby-
terianism. The teaching of the Confession will be first set
forth, and after that some things contained in the Form of
Gov 3rnment will be added to make the exposition the more
complete.

I. The Doctrine of the Standards.

The Confession is to be our sole guide in the explanations
now to be made, as the Catechisms are silent upon these
topics of ecclesiology. Several points are to be noted in
order.

1. The Confession first indicates the end or purpose of
synods or councils in the church. It says that for the better
government and further edification of the church there ought
to be such assemblies as are commonly called synods or
councils. The idea here expressed evidently is that the
government of single congregations separately by their office-
bearers is not all that is needed to secure the best edification
of the church. In addition, it is necessary and wise for the
officers of the separate societies of Christians to meet together,
and to confer and devise concerning those things which may
be for the welfare of the whole company of societies in any
locality.

The Confession distinctly announces that the overseers
and other rulers of the particular churches, by virtue of their
office, and by reason of the power which Christ has given
them for edification, and not for destruction, ought to ap-
point such assemblies, and to convene together in them as
often as they shall judge it expedient for the good of the
church. This important teaching lodges in the officers of

858

The Presbyterian Standards.

the church, the elders or bish^-^'' overseers of particular so-
cietios or churches, power . • such synods or councils,

and to deliberate and concKi A\ such matters as may be
properly considered for the edification of the whole chuioh
in any given section. This principle of corporate action be-
tween the officers of the several particular churches in an
assembly thus convened is clearly inconsistent with the In-
dependent theory of church government, and is in entire
harmony with the Presbyterian system. Indeed, it is one of
the fundafmental principles of Presbyterianism.

2. The functions of such assemblies are next stated in the
Confession. These are stated at some length, and had better
be set down in order in this exposition with some care, as
they embody principles of prime importance in regard to the
government and discipline of the church.'

First, It belongs to these synods and councils, minis-
terially, to determine controversies of faith and cases of con-
science. In exercising this function, the officers of the church
act in a ministerial capacity. This simply means that as the
ministers of Christ, who are in no sense priests, they are to
declare and apply the will of Christ, as given in his word, the

' By tho "adopting act" of 1739, the Synod of the Presbyterian Church
In North America expressly asserted that in regard to the civil magistrate
and his relation to the church, it did not receive tho passages relating to
this point in the Confession in any such sense as to suppose that the civil
magistrate has a controlling power over synods with respect to the exercise
of their ministerial authority, or power to persecute any for their religion,
or in any sense contrary to tho Protestant succession to the throne in Great
Britain.

The original form of the section in the Confession upon which this para-
graph is founded was as follows : "As the magistrate may lawfully call a
synod of ministers and other fit persons to consult and advise with about
matters of religion, so, if magistrates be open enemies to the church, the
ministers of Christ of themselves, by virtue of their office, or they with other
fit persons upon delegation from their churches, may meet together in such
assemblies." The revised form upon which the exposition is based does
not allow the civil magistrate the power to call together ecclesia.8tical
assemblies.

liar 80-
ouncils,
may be
cbuiob
tion be-
s in an
tbe In-
1 entire
3 one of

i in tbe
d better
care, as
d to tbe

, minis-
i of con-
3 cburcb
it as tbe
y are to
'^ord, tbe

m Church
aagistrato
•elating to
the civil
e exercise
r religion,
B in Great

this para-
ully call a
ith about
lurch, the
vith other
er in such
ased does
lesiastical

Church Synods and Councils.

359

Holy Scriptures being tbe rule in tbe case. Tbis simple
statement cuts at tbe very root of all bierarcbical pretensions
and prelatic assumptions. In exercising tbis function, synods
and councils may form doctrinal creeds or confessions of
faitb, and tbev may also draw up a form of government for
tbe cburcb. In botb of tbese matters, bowever, tbey are not
to legislate as tbey please, but simply to expound and put in
an orderly form wbat is contained in tbe sacred Scriptures.
In like manner, wben controversies arise in regard to doc-
trines of faitb and cases of conscience as to matters of duty, /
tbese councils are to decide upon tbem, for tbe purity and
edification of tbe wbole body.

Secondly, Tbese synods and councils are to set down rules
and directions for tbe better ordering of tbe public worsbip of
God, and tbe government of tbe cburcb. Tbese two im-
portant matters are to be attended to by tbese councils, to
tbe end tbat tbere may be some order and general uniformity
among tbe particular cburcbes. Here, again, tbe rule by
wbicb tbe councils are to be guided in botb cases above
mentioned is tbe Holy Scriptures. The worsbip of God is
to be in spirit and in trutb, according to the word of God,
and not will-worship, after tbe devices of men.

Thirdly, Tbese councils of the church are to receive com-
plaints in cases of maladministration, and they are to de-
termine the same in an authoritative way. This clearly
implies a very important principle of Presbyterianism. It
involves the right to appeal from a lower to a higher court.
In the case of a member of the church who has been tried
for some offence by tbe session of the particular church, if
tbat member feels that justice has not been done him, be
may appeal to the presbytery, and from the presbytery to
tbe synod, and from the synod tp the General Assembly,
which is the court of last resort, and whose decisions are
final in every case. Tbe decisions of these courts, especially
of tbe highest to which the appeal can be made, if they ar^

360

The Presbyterian Standards.

consonant with the word of God, are to be received with
reverence and submission for two reasons : I^irst, for their
agreement with the word; and, Secondly, for the power
whereby they are made, as being an ordinance of God, ap-
pointed thereunto in his word. Here the direct teaching of
the word, and the fact that the court is clothed with au-
thority by the same word, unite to enforce the decisions of
the church court, which is in harmony with the word of God.

The fallibility of such councils is distinctly confessed in
the Standards. The Confession asserts that all synods or
councils since the apostles' times, whether general or par-
ticular, may err and many have erred. This being the case,
the decisions of these synods are not to be made the rule of
faith or practice, but they are merely to be used as a help in
both. This is a very brief statement. It was important
when it was first drawn up, and it is quite as important at
the present day, especially against the claim of infallibility
made by the Romish church, and by the pope as its _ead.
Since the apostles' day, when inspiration ceased, no council
of the officers of the church has had given to it the gift of
inspiration. Not enjoying this gift, it cannot claim to be in-
fallible.

The church and her councils may enjoy, in a large mea-
sure, the indwelling and guidance of the Holy Spirit of
promise, but he does not give absolute infallibility. Hence,
the decisions of these councils may not always be in har-
mony with the Scriptures. This being the case, the decisions
of such councils cannot be regarded as having the same au-
thority as the word of God itself. Hence, the Romish church
greatly errs in claiming infallibility, and in putting the deci-
sions of the church above the word of Scripture. These
decisions are merely to be regarded as useful guides both in
matters of faith and practice, but in no case can they bind
the consciences and conduct of men as do the teachings of
the Holy Scripture. This view is in entire harmony with

Church Synods and Councils.

301

ed with
or their
» power
}od, ap-
3hing of
dth aii-
sions of
of God.
)ssed in
nods or
or par-
be case,
I rule of

help in
iportant
rtant at
illibility
bs -ead.

council
> gift of
3 be in-

;e mea-
pirit of
Hence,
in har-
jcisions
<me au-
church
le deci-
These
both in
3y bind
lings of
ay with

the doctrine of the Scripture already set forth in one of the
early chapters of this discussion.

4. The last section in the Confession deals with a very
difficult and perplexing question. This question has refer-
ence to the sphere of the action of the church, and its rela-
tion to the commonwealth within whoso bounds it may be
situated. The doctrine of the Standards is in itself quite
clear, but when the attempt is made to apply this doctrine to
particular cases, and at special junctures, very grave diffi-
culties are almost sure to arise. The statement of the Con- ^
fession is to the e£fect that synods and councils are to handle
and conclude nothing but that which is ecclesiastical. This
means that they must deal only with what is distinctly
spiritual or religious in its nature, and pertains to the welfare
and work of the church of Christ. This is the great doctrine
of the spirituality of the church asserted from one point of
view. This doctrine will be explained more fully when the
question of the civil magistrate is discussed in the next
chapter.

But the Confession goes on to say, further, that the councils
of the church are not to meddle with civil affairs which con-
cern the commonwealth. This teaches that, as a church court,
no synod or council of the church should, as such, take any
part in the affairs of civil government. They are not called /
on, as courts of the church of Jesus Christ, to take part in
what is called the ordinary political affairs of the country.
Of course, this does not mean that the members and officers
of the church, as citizens, are not to take part in those public
matters which belong to the duties of citizenship, or belong
to the welfare of the country of which they are citizens. It
is the undoubted duty of Christian people to exercise their
civil rights, and discharge their duties as citizens. But it
does not follow that any court of the church, as such, has
any right to handle matters of a purely civil nature. It is
quite right for the members and officers of the church to

362

The Presbyterian Standards.

have their opinions upon any of the public questions which
are debated in the country, and which, it may be, divido the
political parties of the day, and no one ought to find fault
with them for voting in accordance with their opinions. But
a church court, as such, has, according to the teaching of the
Cotifession, no right to deliberate and conclude any of those
matters which are purely civil in their nature and belong
entirely to the state, as, for example, the trade policy of the
country, or the financial theory of the nation.

This statement seems very plain and simple, yet In it
application practical difficulties constantly arise. These
difficulties appear in connection with certain questions which
are partly civil and partly religious in their nature. Such
questions as education, marriage, the Sabbath, and temper-
ance are illustrations of what is here meant. The first raises
the question of religion in the public schools of the land,
the second suggests the question about the sanctity of the
marriage relation and its welfare for the state, the third has
to do with one of the commandments, and the last relates
to a great moral reform movement. The question here,
How far should the church seek to bring her moral force in
a corporate way to bear upon any legislation which may be
proposed in regard to any of these topics, is a very serious
practical question. It is evident that the church court should
bo exceedingly slow to meddle with those things on the civil
side. The best thing is for the same members and officers
of the church to act as citizens, and to seek thereby to bring
their moral influence to bear upon the legislation in such a
way as to secure the passage by the civil authorites of such
laws as are for the welfare of the commonwealth. It is evi-
dent that there are practical difficulties here, and that much
caution is needed. Christian citizens should not hand the
affairs of the country over to those who are no*: Christians,
but church courts should not deal with purely civil matters.
The Christian, as a member of the church, acts in one sphere,

DS which
ivido the
ind fault
QS. But
ag of the
of those
I belong
y of the

3t in it
These
IS which
. Such
temper-
3t raises
ae land,
' of the
lird has

relates
here,
orce in
luav be
serious
should
le civil
officers
) bring
such a
f such

is evi-

much
ul the

tians,

itters.

ihere,

Church Synods and Councils.

3(33

and as a citizen he acts iu another. In both he has duties,
rights, privileges, and responsibilities, and he should be true
and faithful in both relations.

The last clause in this section of the Confession introduces
a peculiar qualification of the position just stated. The ad-
mission is made that the only way iu which the church court
may deal at all with civil matters is by way of humble peti-
tion in cases extraordinary, or by way of advice for satisfac-
tion of conscience. And, then, the church court is only to do
this when invited by the civil magistrate, who ia to take the
initiative in the matter, especially in the latter case.

Here, then, are two ways in which the spiritual ofl&cers of
the church may approach the civil magistrate in connection
with the affairs of state. They may come to him by hum-
ble petition and they may give advice. The former action
is taken on motion of the church court itself, and only in
cases of extraordinary gravity and moment. The latter ac-
tion is to be taken only when the civil authorities require the
advice at the hands of the church. In the one case the
representatives of Christ act, and the representatives of
Caesar are to respond; in the other case the servants of
CsBsar act, and the representatives of Christ are to respond.

The real difficulty here is twofold : First, It is not easy to
decide what are extraordinary cases justifying petition; and
then where is the arbiter who is to decide upon such cases.
Secondly, In the divided state of Christendom in any land
especially in a country .here' there is no state caurch, the
real difficulty is as to which branch of the church should the
state look for the advice of which the Confession speaks.
Theoretically, the principles laid down in this chapter of the
Confession throughout are safe and sound; and in spite of
the difficulties which attend their practical application, the
utmost care should be taken to work ''.3m out and apply
them as fully as possible in harmony with the word of God,
and in the light of the varied and ever-varying conditions of

364

The Presbyterian Standards.

the church and state in any given country. In this way
many a conflict will be avoided.

II. The Presbyterian Idea of tne Government of the Church
will now he briefly Outlined.

Upon the basis of the important principles laid down in
the Confession regarding the church and its polity, the Pres-
byterian system can be very properly explained. In general,
Presbyterianism may be described as ecclesiastical repub-
licanism, or representative church government. It essen-
tially consists in government of the members of the church
visible by Jesus Christ, its king and head, through the repre-
sentatives whom they choose for that purpose, and to whom
the people delegate the power which Christ has lodged in
them as his body. Hence, Presbyterianism is representa-
tive or republican church government, in which the people,
under Christ, govern themselves through the representatives
they choose to be over them. The main elements of thia
system of church rule may be summed up under several par-
ticulars.

1. The idea of the church ccmes first. This has already,
from the Confession, been quite fully explained. Another
definition of the church visible is given in the Form of Gov-
ernment, and may be here set down. The visible church has
for its members all those persons in every nation, together
with their children, who make profession of the holy religion
of Christ, and of submission to his laws. The fact that all
the definitions given in the Standards include the children of
the members of the visible church is worthy of notice, and

» it i>} in harmony with the teaching set forth in the chapter
on baptism, where the relation of the infant seed of the mem-
bers of the church to the church was carefully explained.

2. The members of the church may next be defined. The
- question of who are to be members of the visible church has

been partly defined by what has just been said in the i^revious
paragraph. All adults, male and female, who profess tlio

Church Synods and Councils.

365

ihis way

3 Church

down in
he Pres-
general,
1 repub-
i essen-
3 church
le repre-
to whom
)dged in
Dresenta-
) people,
entatives
s of thitt
eral par-

already,
Another
of Gov-'
urch has
together

rehgion
; that all
ildren of
;ice, and

chapter
he mem-
ined.
d. The
Lirch has
previous
ifess tlio

)

true religion by professing faith in Christ, and promising
obedience to the laws of Christ, are members of the church.
In addition, as hinted above, the children of such persons are
to be regarded as born in covenant relation to the visible
church, and are entitled to pastoral care and oversight, as
well as having a right to the privileges of the church. This
was the relation of children in the Old Testament age, and the
teaching of the Standards is to the effect that they have the
same relation to the visible church under the gospel.

3. The officers of the church are to be described. Bearing
in mind the important fact that Christ is the head of the
church, it is to be observed that he has ordained that cer-
tain officers shall be chosen to teach, rule, and guide the
members of the church. According to the Presbyterian
polity, the ordinary and perpetual officers in the church are
teaching elders, ruling elders, and deacons. The teaching
elder is the minister of the word, and his special duty is to
preach the gospel and administer the sacraments, and also to
rule in the house of God. The ruling elder is to serve in the
office of government alone in the church. The special func-
tion of the deacon is to distribute the oflferings of the faithful
to the poor, and for pious uses. The teaching and ruling
elders are both included under the New Testament bishop or
presbyter, so that there are not distinct grades in the ofnce
of the gospel ministry. This is important in relation to all
prelatic views in regard to the officers of the church.

4. The courts of the church require some explanation at
this stag«. Froir this point of view, Presbyterianism is a
form of government by means of courts in gradation, one
above the other in regular order, all of which may be re-
garded as presbyteries, being made up of teaching and ruling
elders. These courts are the church session, which is over a
particular congregation; the presbytery, which is over a
number of church sessions in a given district; the synod,
which is over a group of presbyteries in a wider area ; and

366

The Presbyterian Standards.

I f

«i i

the General Assembly, which is over the wLole church which
may be in fellowship in a certain locality or country for the
time being. Each of these courts has its jurisdiction, which
is prescribed by the constitution of the church itself. These
courts may now be briefly described in order.

Firsty The session is made up of a minister and ruling
elders. Generally, it requires a minister and two ruling elders
to make a session, but in certain cases one elder is considered
sufficient. The session has general oversight of the affairs
of the particular church whose members elected them as their
spiritual representative =?. They order the worship of the
sanctuary, they receive and dismiss members, they deal with
the erring members, and, in general, govern the church and
administer its spiritual alfairs.

Secondly y The presbytery is composed of a minister and a
ruling elder from each church or pastoral charge. This is
the typical court of the Presbyterian system, and by many is
regarded as the unit of the system. The presbytery licenses
preachers, ordains ministers, settles them in charges, and
looses them from the pastoral care of churches. It also has
the care of all the churches within its bounds, and takes
special care of weak churches and of mission work within its
bounds. It also deals with cases of heresy or improper con-
duct on the part of ministers, and guards the doctrinal purity
of the teaching of the officers of the church. It also elects
commissioners to the General Assembly, and in some cases
to the synod, and, in general, it has charge of the welfare of
the churches within its limits.

Thirdly, The synod is generally constituted in the same
way as the presbytery, by one minister and one ruling elder
from each pastoral charge. In some cases where the mem-
bership of the synod is large, the presbyteries elect certain
representatives to make up the membership of the synod.
The jurisdiction of the synod varies greatly in the different
branches of Presbyterianism. It deals with appeal cases

li which

' for the

1, which

These

i ruling
g elders
isidered
3 affairs
as their
• of the
eal with
rch and

3r and a
This is
many is
licenses
es, and
so has
takes
hin its
her con-
purity
elects
e cases
fare of

same
g elder

mem-
certain
synod,
fferent

cases

Church Synods and Councils.

367

v.i

from presbyteries, it often has ihe oversight of colleges and
theological seminaries, and it takes general charge of the
work of the church in the presbyteries within its bounds.

Fourthly^ The General Assembly, in most cases, is the
supreme court in the Presbyterian Church, although some
branches of that church make the synod the highest court
and have no General Assembly at all. The General Assembly
is formed by an equal number of teaching and ruling elders
elected by presbyteries according to a prescribed proportion,
which is sometimes larger and sometimes smaller. The As-
sembly hears and issues finally all cases of appeal or com-
plaint, it in some cases has charge of educational institutions,
it conducts Home and Foreign Mission work, it raises the
means necessary to carry on the great general schemes of
Christian activity in which the church is engaged, and makes
recommendations to the court below in regard to certain
matters. Each court reviews the records of the proceedings
of the court below it, and in this way oversight is regularly
exercised. Such is a mere outline of the gradation of courts
in the Presbyterian Church.

It only remains to be added that the jurisdiction of
these courts is only ministerial and declarative, and it relates
to three things : First, The doctrines or precepts of Christ.
Secondly, The order of the church. And, Thirdly, The exer-
cise of discipline. All these courts are essentially one in
their nature, constituted of the same elements, possessed in-
herently of the same kinds of rights and powers, and differ-
ing only as the constitution of the church may provide, when
it prescribes the sphere of action and jurisdiction of each
court. At this point the explanation of the Presbyterian
form of church government must conclude, although many
other things ought to be said about it. Enough has been
said to give a general idea of that system whose deep and
abiding principles are so fully exhibited in the Confession.

itaatf^^MiiiiliiiMidiiii

II i :

I Mi

CHAPTER XXXI.

LAWFUL OATHS; THE CIVIL MAGISTRATE; MARRIAGE.

Shouteu Catecuism, 70-72; Larger Catechism, 137-139; Confession of

Faith, XXII., XXIII., XXIV.

THREE important topics are grouped together for expla-
nation in this chapter. Of these topics, the Cate-
chisms have little or nothing to say, but the Confession
devotes a separate chapter to each one of them. Two of
these, marriage and the civil magistrate, are of greater im-
portance, while the third is of lesser moment. They are
now taken up and expounded in the order in which they are
stated in the Confession.

I. Laioful Oaths and Vows.

Here, then, are two closely-related topics, which also re-
semble each other in various respects. The oath is made
between man and man, as the parties, with God called on as
witness in the case. The vow is by man alone making a
solemn promise to God, so that God and man are the parties
in the case. Each of these topics requires a few words of
explanation, following the Confession quite closely through-
ort.

1. Lawful oaths are to be first explained. The language
here used implies that there are unlawful oaths. The refer-
ence here is doubtless to profane swearing, and a light and
trivial appeal to God in the ordinary converse of life. This
is a violation of the third command, as has already been seen.
But the Standards teach that there is also a proper way in
which men may make a solemn appeal to God to attest the
truth of any utterance they make. Several points are to be
noted here.

First, The nature of a lawful oath is to be considered. At
the outset, it is to be remembered that such an oath is a part

368

Lawful Oaths J Civil Magistrate ; Marriage. 369

RTAOE.

E88I0S OF

r expla-
e Cate-
nfession
Two of
ater im-
?hey are
they are

also re-
is made
ed on as
naking a
parties
words of
irougli-

anguage
he refer-
ght and
This
sen seen.
X way in
ttest the
are to be

jred. At
is a part

of religious worship. This is evident from the fact that God
is solemnly acknowledged, and invoked to attest the truth of
what is asserted. It is an act of adoration and of homage,
with confession of God's right over us. The lawful oath
thus regarded is an act of worship, whereby, on just occa-
sion, the person swearing or making oath solemnly calls God
to witness what he testifies or promises, and at the same
time invokes God to judge him according to the truth or false-
hood of what he swears. The usual circumstances which
aflford the just occasion for the use of lawful oaths are found
in a court of justice, when strong assurance of truth and
certainty is desired. In such cases the oath does two things, :
First, It binds with a fresh obligation the person swearing,
who, by the natural law of truthfulness, is bound to tell the
truth, or to assert only what is in accordance with truth and
fact. And, Secondly^ The oath calls upon God to judge and
condemn him should he fail to speak in accordance with the
truth in any evidence which lie may be called to give in
any way. By the obligation of natural morality every man
is bound to speak the truth at all times, so that he is not free
to be false when he is not under oath. But the oath lays
upon him a double obligation to have respect unto the truth
in what is spoken of or testified to.

Secondly, The name in which oaths are to be made is to be
next explained. The Confession says that the only name by
which men ought to swear is that of God. Hence, oaths are
not to be made to false gods or idols. From this it is clear
that neither an atheist nor an idolater can make oath with
any meaning or propriety. There can be no meaning in a
man calling upon God to witness to the truth of what he says
if he does not believe that there is a God ; and if a man call
on gods that are not true gods, then he swears in vain. It is
evident that when the name of God is used it should be with
all holy reverence and fear. Hence it is a grievous sin to be
abhorred, to swear vainly or rashly by the glorious and dread-
24

'9i

is t->
' 'III

370

The Presbyterian Standards.

ful namo of God. To dare to make oath by any other name
or thing is equally sinful. At the same time, the Confession
adds that, in matters of great moment, an oath is warranted
by the word of God; and this is the case under the New
Testament as well as under the Old. Hence, a lawful oath,
being imposed by lawful authority in matters of great weight,
ought to be taken. The proper authority to impose an oath
must be some lawfully-constituted authority in the church or
in the state. Usually it is imposed by the proper civil
officer in the civil sphere, and in connection with testimony
in a court of law.

Thirdly, The effect or result of lawful oaths is to be con-
sidered. The first result indicated is that the person who
takes an oath is to seriously consider the nature and import
of so solemn an act, and in connection therewith to avouch
nothing but what he is fully persuaded is the truth. In addi-
tion to the natural obligation to tell the truth, chere is the
self-imposed obligation which the taking of the oath implies.
In this connection the Confession tells us that the^^e are cer-
tain limitations to the things concerning which we may swear.
No man ought to bind himself by an oath to anything but
what is good and just, or what he honestly believes to be ro.
Nor ought he to make oath to do what he is unable or doA^
not intend to perform. Inability indicates the limit of duty
in the matter of making an oath, and a lack of intention to
do what the oath implies is profane and hypocritical. The
Confession adds that it is a sin to refuse an oath touching
anything that is good and just, if it be imposed by lawful au-
thority. Some persons, like the Quakers, refuse, on con-
scientious grounds, to make oath at all ; yet even in their
case, in the declaration to speak the truth which they make,
the substance of what the oath implies is to be found.

Fourthly, An oath is to be taken in the plain and common -
sense use of the words employed. No equivocation nor any
mental reservation can be allowed. This teaching is pointed

Lawful Oaths ; Civil Magistrate ; Marriage. 371

)tlier name
Confession
warranted
r the New
Lwful oath,
■eat weight,
)se an oath
B church or
roper civil
I testimony

i to be con-
Derson who
and import
li to avouch
h. In addi-
chere is the
ath implies.
eT'e are cer-
may swear,
aything but
es to be r,o.
ible or do^s
imit of duty
intention to
itical. The
;h touching
lawful au-
36, on con-
en in their
they make,
lund.

id common-
on nor any
g is pointed

against the doctrine of intentioji, held by Romanists, and con-
demns it utterly. The ordinary meaning of the words em-
ployed is to express what it is intended to be uttered ; and in
all the asseverations of men nothing is to be kept back se-
cretly in the mind of the person making the oath. As to the
mode in which the oath ought to be administered, nothing
definite is said in the Confession, so that no particular mode
is prescribed. Those who administer it are, in a measure,
left to their own discretion in this matter. The use of the
Bible, and the raising of the right hand prevail. Kissing the
book is not necessary, so far as the Confessional teaching is
concerned, and there are not a few serious practical objec-
tions to this practice in making oath. It ought, therefore, to
be abolished everywhere.

Fifthly^ It is added that no oath can oblige a man to sin.
But in anything noo sinful, the oath being once taken binds
to its performance, even though it be to a man's personal
injury in various respects ; nor, further, is an oath to be vio-
lated, although made to heretics or infidels. Here, again,
the Romish doctrine is rejected. Rome teaches that oaths
need not be respected if made with those whom she regards
as infidels. On this ground an attempt is made to justify
many of the evil deeds of deception and cruelty of which
Rome has been guilty ; but it is vain to make this attempt to
justify these things, and the teaching of the Confession
clearly is, that when an oath is made in a lawful way regard-
ing things just and good, whether to a heretic or an infidel,
the oath must be performed. Such is the teaching of the
Confession regarding lawful oaths.

2. Lawful vows remain for brief explanation. The rela-
tion of the vow to the oath has been explained. The vow
might almost be called a promissory oath. It ought to be
made with the same religious care, and performed with like
faithfulness as tho oath.

First, Like the oath, it is to be made to God alone, and

372

The PllESBYTERIAN STANDARDS.

;|- I

I !

not to any creature nor to a false god. In the vow God is
the party to whom the promise is made ; in the oath he is
merely a witness. As to its nature, further, a vow, to have
any value, must be. made voluntarily. It must also be made
out of faith and with a conscience of duty. It may be made
for a twofold reason : either as an evidence of thankfulness
for past mercies, or as an earnest for obtaining what we de-
sire. By making the vow we do not create the duty, but
rather bind ourselves to the performance of necessary duties,
or to other things, so long as they may fitly conduce to our
necessary duties.

Secondly, The things which men may vow are to be named.
No man has any right to vow anything forbidden in the word
of God. This is perfectly plain. If he did so vow, his vow
would itself be sin, and his fulfilment of it would also be sin.
Nor may any man vow anything which would hinder him in
the discharge of any duty commanded in the word of God.
Further, a man should not vow what it is not in his power
to do, or for the performance of which God has not given
him any promise or ability to the doing thereof. In this
connection, the Confession formally condemns popish mo-
nastical vows of perpetual single life, of professed poverty,
and of regular obedience to a superior. These are not higher
degrees of perfection in the Christian life. They are super-
stitious and sinful snares, in which no Christian should en->
tangle himself. The wisdom of the teaching of the Confes-
sion upon this point is evident ; for, not only is the Romish
doctrine and practice without any support from Scripture,
but it is also opposed to reason and common sense, as well
as condemned by the practical results which so often flow
from it in the lives of those who make these vows. Such is
the teaching concerning lawful vows.

II. The Civil Magistrate.

The chapter in the Confession which treats of this subject
is a very important one, as has been already seen in other

Lawful Oaths ; Civil Magistrate ; Marriage. 373

>w God is
oath lie is
V, to have

be made
y be made
ankftilness
hat we de-
duty, but

lary duties,
luce to our

, be named,
in the word,
3W, his vow
also be sin.
nder him in
)rd of God.

1 his power
s not given
of. In this

Dopish mo-
led poverty,
e not higher
Y are super-
should en-
the Confes-
the Bomish
Scripture,
Buse, as well
often flow
Ivs. Such is

this subject
een in other

connections. The nature and functions of civil government,
and the relation of that government to the church or king-
dom of Christ, are questions of great moment and much
difficulty. The various points touched on in the Confession
are to be taken up in order and briefly explained.

1. Civil government, as well as ecclesiastical, is an ordi-
nance of God. This the Confession plainly emphasizes, and
it should never be forgotten by civil rulers. God, the su-
preme Lord and King of all the world, hath ordained the
civil magistrates to be under him over the people, for his
own glory and the public good. This plainly teaches that
the origin of civil government is not to be found merely in
some primitive social compact, or voluntary association of in-
dividuals, but that it owes its origin to the ordination of God,
who is the supreme moral ruler of all men. The fact that
God has given to man a moral nature, and placed him in
moral relations to himself, lays the foundation for this divine
ordination of civil government. This means that God's moral
government over men forms the basis of civil government as
God's ordinance among men. The Standards do not teach
that any particular form of civil government, as, for example,
a monarchy or a republic, is divinely ordained. They simply
teach that the powers that be are ordained of God, and that
the special form of the government in any community is to
be determined by the circumstances and conditions of the
people from time to time.

The end or purpose of civil government is also to be stated
here. It is twofold : First, It is for the glory of God. This
means that God as King of kings ordains the institutions of
civil government in order that thereby his name may be
honored among men. This is, indeed, a noble conception of
civil government, which princes and rulers will do well to
remember. Secondly, It is for the public good of the com-
monwealth. It is intended to secure order and the exercise
of the liberty of the individual, in harmony with that meas-

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374

The Pkesbyterian Standards.

ure of restraint upon that libeity which the general good
requires. The great principles of the divine government, as
unfolded in the Scriptures, if regarded by nations in the
conduct of their civil affairs, will attain both of these ends.
The glory of God and the good of the people will thereby be
permanently secured.

The Confession adds, that in order to render the civil gov-
ernment effective for these ends, God has armed the civil
magistrate with the power of the sword. The purpose of
this is to defend and encourage those that are good, and to
restrain and punish evil-doers. The power of the sword is
the power to inflict civil pains and penalties, such as the
church is not entitled to inflict. Hence, civil government is
entitled to make proper laws, to institute those agencies
necessary for the execution of these laws, and to inflict such
punishments as may be just upon offenders. Thus the church
has the power of the keys, and the state has the power of
the sword. Neither has the right to exercise the power of
the other. The state has the right, not by mere arbitrary
assumption, nor as the result of a social compact, but by the
ordination of God, to inflict such penalties as the violation of
the laws of the civil magistrate may incur. This is the true
foundation, not only of civil government, but also of the
punishment of offenders under it.

2. The Confession next says that it is lawful for Christians
to accept and execute the office of a magistrate when called
thereunto. This wisely guards against an extreme inference
from the doctrine of the separation of church and state
which the Standards teach. That inference is to the effect
that Christians should take no part at all in the affairs of
state. They should not hold office, nor should they even
vote at elections, especiall} if the government does not form-
ally recognize God and the headship of Christ over the na-
tions. But the Standards recognize that a man, while a
Christian and a member of the church, is also a citizen and

Lawful Oaths ; Civil Magistrate ; Marriage. 375

aeral good
rnment, as
ous in the
;hese ends,
thereby be

e civil gov-
}d the civil
purpose of
ood, and to
he sword is
mch as the
vernment is
se agencies
» inflict such
8 the church
be power of
;he power of
)re arbitrary
t, but by the
) violation of
is is the true
also of the

3r Christians
when called
me inference
h and state
to the effect
;he affairs of
d they even
)es not form-
over the na-
lan, while a
a citizen and

a member of the commonwealth. This being the case, he
has a standing in both church and state, and he may hold
office and exercise rule in both, as well as be a subject of both.

In discharging their duty as rulers, Christian magistrates
ought especially to maintain piety, justice, and peace, ac-
cording to the wholesome laws of each commonwealth. A
truly Christian magistrate, enacting and applying righteous
laws, will surely secure the very highest type of civil govern-
ment. It is added that even such magistrates may lawfully,
even under the New Testament, wage war upon just and
necessary occasions. This raises the perplexing question of
the justice of war; and the answer, given with caution, is to
the effect that upon certain occasions just and necessary war
may be entered on. As to what constitutes a just and neces-
sary occasion, it is not easy to give a definite answer. As-
suming the righteousness of the law of self-defence in the
individual, it may be justly concluded that defensive war,
when the life and security of the nation are in danger, is
legitimate ; and this is, doubtless, the meaning of the Stand-
ards at this point. In most wars there is probably some
blame on both sides ; and wars for the mere acquisition of
territory, for personal fame, or for national glory cannot be
justified from the position of the Standards or the teaching
of Scripture. One of the happy results of the advance of
Christian civilization is that war is becoming less frequent,
and that many disputes between nations are now settled by
arbitration which in past ages would have been settled by an
appeal to the sword.

3. In relation to the church and her ordinances the Confes-
sion asserts that the civil magistrate may not assume to himself
the administration of the word and sacraments.' This means
that the state has not the right to appoint or control those who

•The original text of the passage in the Confession upon which this
paragraph is based was revised and changed in 1789 A. D. , in connection
with the formation of the first General Assembly in the United States.

376

The Presbyterian Standards.

.•

are to be the relierioiis or snirHnfil Iftnclers and 'raidcs of the
people, nor to interfere in public worship nor with the ad-
ministration of the sacraments. These functions belong only
to the spiritual officers of the church. And, further, the civil
magistrate is not to exercise the power of the keys of the
kingdom of heaven, or in the least to interfere in matters of
faith. Here the spheres of the church and of the state are
again expressed. The civil magistrate has no power to
admit members into the church nor to apply religious tests ;
nor can he administer discipline and shut people out of the
church. He dare not carry the power of the sword into the
church, and inflict temporal penalties upon its members.
The neglect to regard this in the past has led to many a
bloody and shameful persecution.

Then follows a statement in the Confession which has been
often misapplied, especially by those who are in favor of
some close relation between church and state. The state-
ment referred to is that civil magistrates as nursing fathers
ought to protect the church of our common Lord without
giving preference to any denomination of Christians above
the rest. This statement has been taken by some to mean
that the state as a nursing father should, out of her gifts,
support the church in the nation. But this is not the mean-
ing of the passage quoted. It evidently means simply that
the state should protect all Christians, irrespective of their

The original text of the Confession prior to this change read as follows :
* ' The civil magistrate may not assume to himself the administration of the
word and sacrramenta, or the power of the keys of the Icingdom of heaven ;
yet he hath authority, and it is his duty, to take order that unity and peace
be preserved in the church ; that the truth of God be kept pure and entire ;
that all blasphemies and heresies be suppressed, all corruptions and abuses
in worship and discipline prevented or reformed, and all ordinances of God
duly settled, administered and observed. For the better effecting whereof,
he hath power to call synods, to be present at them, and to provide that
whatsoever is transacted at them be according to the mind of God." It
will be seen at a glauce how very important this revision of the Confes-
sion is.

Lawful Oaths ; Civil Maqistrave; Marriage. 377

lides of the
ith the ad-
oelong only
er, the civil
keys of the
1 matters of
le state are
D power to
gious tests ;
) out of the
ord into the
3 members,
to many a

ch has been
in favor of

The state-
sing fathers
3rd without
tians above
ne to mean
)f her gifts,
t the mean-
simply that

ve of their

id as follows :
stration of the
)m of heaven ;
nity and peace
ro and entire ;
ms and abuses
nances of God
3ting whereof,
) provide that
of God." It
)f the Confes-

denomination, in the enjoyment of all their civil and religious
rights and privileges. That this is the true view is evident
from what the Confession further says upon this subject as
to the manner in which the civil magistrate should discharge
his duty. It should be in such a way that all ecclesiastical
persons whatever shall enjoy the full, free, and unquestioned
liberty of discharging every part of their sacred functions
without violence or danger. This is, indeed, the Magna
Charta of religious liberty for ail men, under any form of
civil government whatever.

To make all mistakes impossible in regard to this matter
the Confession adds, that as Jesus Christ has appointed a
regular government in the church, no law of any common-
wealth should interfere with, let, or hinder the due exercise
thereof among the members of any denomination of Chris-
tians, according to their own profession and belief. Ii is the
duty, therefore, of civil magistrates to protect the person and
good name of all their people, in such an effects il manner,
as that no person be suffered, either upon pretence of religion
or infidelity, to offer any indignity, violence, abuse or injury
to any person whatsoever ; and, further, it is the duty of the
civil magistrate to take order that all religious and ecclesias-
tical assemblies shall be held without molestation or dis-
turbance. Thus, according to the doctrine of the Standards,
the state has no right to interfere in the matters which the
government and discipline of the church cover, yet, at the
same time, the state is bound to protect all classes of her
citizens in the enjoyment of their rights and privileges. It
is not to be wondered that those who drew up the excellent
statement of the Confession upon this topic should have re-
sisted, as they did, all attempts of the civil arm to introduce
the power of the sword into the church ; p.nd that they werq
willing to suffer and die for the crown rights of their spiritual
king, Jesus Christ, and to resist unto blood all attempts to
coerce them in matters of religion.

378

The Presbyterian Standards.

4. The last point noted in the Confession has reference to
the duties of the peoplo towards the civil magistrate. Four
things are to be set down here : Firsts The people are to
pray for their rulers. The position which civil rulers hold
is a difficult one, and their duties are often perplexing.
They need divine guidance, so that we should pray God to
bless and guide them in all things. Secondly, The people
are to honor the persons of their ruiers. They deserve to
hare respect shown them, especially on account of the posi-
tion they hold, and they should be held in high esteem for
their official status. Thirdly, Men are to pay tribute and
other dues. This means that all just dues and taxes neces-
sary for the expenses of the government are to be cheerfully
paid by the people who enjoy the protection of the civil
magistrate. Fourthly, Obedience is to be rendered to the
civil magistrate for conscience' sake. This teaches that citi-
zens should be good, loyal subjects of the government under
which they live. For conscience' sake, even when the laws
may not have the entire approval of the citizens, they ought,
nevertheless, to obey, at least up to a certain point.

But a serious difficulty arises in this connection. The
Standards, in speaking of these dutien of citizens, evidently
assume that the civil magistrate, even if not a Christian, is
yet just, and has regard to the rights and liberties of the peo-
ple. But cases may arise where the civil magistrate, either
on civil or religious grounds, acts in an unjust manner, and
even oppresses the people. In such a case, when every
other means to secure relief has been exhausted, and when
the civil magistrate, being very corrupt, commands what is
contrary to the will and authority of God, resistance by arms
on the part of the people may be just. In such a case the
civil magistrate has really forfeited the end for which civil
government is instituted ; and so, when the people are not
able to mend the government, they may virtually end it.
This affords the ground, and the only ground, upon which

Lawful Oaths j Civil Magistrate; Marriage. 379

; reference to
jtrate. Four
Deople are to
1 rulers hold

perplexing,
pray God to

The people
ly deserve to
; of the posi-
b esteem for

tribute and

taxes neces-

be cheerfully

of the civil
iered to the
hes that citi-
nment under
len the laws
, they ought,
int.

action. The
ns, evidently
Christian, is
s of the peo-
strate, either
manner, and
when every
d, and when
mds what is
mce by arms
h a case the
• which civil
3})le are not

ally end it.

upon which

the right of revolution may be justified in certain cases, in
harmony with the teaching of the Standards. This doctrine
also destroys the supposed divine righi uf kings, as it was
taught and acted on in Britain years ago, to the great injury
of both religious and national life. The ordination by God
of the powers that be does not justify the doctrine of the
divine right of kings and rulers, without any regard to the
welfare of the people under their authority.

The Confession adds, so that nothing may be left out, that
infidelity or difference in religion does not make void the
just and legal authority of the magistrate, nor free the people
from their obedience to him. Hence, Christian subjects are
not justified in rebelling against infidel rulers, unless the
conditions stated in the previous paragraph arise; so that
ecclesiastical persons are not exempted from obedience even
in such a case. Still less has the pope any power or juris-
diction over them in their dominions, or over any of their
people. Least of all has the pope power to deprive any of
their people of their dominions or lives, if he shall judge
them as heretics, or upon any other pretence whatever.
This is a very valuable statement. The pope claims over
the people of his church an authority which is above that of
the civil magistrate in that land. The Confession plainly
rejects this, and refuses the pope any such authority. His
followers in any land are simply entitled to the same protec-
tion at the hand of the civil magistrate as any other class of
the citizens. The aggression of the Romish hierarchy in
several respects in this country needs to be carefully re-
garded. To allow it to dominate is to pay the price for reli-
gious liberty.

III. Ma7'riage and Divorce.
• This is the third topic for this chapter, and it has already
been directly alluded to under the seventh command. It is
now to be considered in the light of the chapter in the Con-
fession which formally treats of it.

OOA

The FttEwBiTEKiAN Standards.

ijiniiH

1. The nature of marriage is first stated. It is the union
for life between one man and one woman, according to God's
ordinance. Therefore it is not lawful for any man to have
more than one wife, nor for any woman to have more than
one husband, at the same time. Thus polygamy and poly-
andry are condemned.

2. The purpose or end of marriage is next explained. In
the Confession four important ends are said to be served by
the marriage relation : First, Thereby husband and wife
are made mutually helpful to each other. Each has certain
duties to perform, and in their performance husband and
wife, by reason of their union in the married state, may be of
much help and service to each other. Secondly, Marriage
perpetuates the race of mankind by legitimate issue. This
was the divine command given to the race at first in Eden,
and the marriage of one man and one woman best serves this
important end. Thirdly, By means of marriage the church
is provided with a holy seed. This is in harmony with what
was seen to be the teaching of the Standards concerning
baptism, and the place and privilege of the children of be-
lievers in the visible church. The children of parents who
are in covenant with the Lord are born within the covenant,
and are federally holy or set apart as the Lord's, and are to
be trained up accordingly. Fourthly , Marriage serves to
prevent uncleanness. Delay in marriage or neglect of it
tends to vice in this respect, and suitable marriage is the
proper preventative.

3. The question of what persons should marry is next
answered by the Confession. It is lawful for all persons to
marry who are able, with good judgment, to give their con-
sent. At the same time, it is the duty of Christians to marry
only in the Lord. Therefore, such as profess the true re-
formed religion are not to marry with infidels, papists, or
other idolaters ; nor should such as are godly marry those
who are notoriously wicked in their lives or maintain damna-

c is the union
ding to God's
man to have
re more than
ay and poly-

cplained. In
be served by
md and wife
1 has certain
busband and
ite, may be of
Uy, Marriage
issue. This
first in Eden J
ist serves this
;e the church
my with what
s concerning
lildren of be-
parents who
;he covenant,
s, and are to
-ge serves to
neglect of it
,rriage is the

larry is next
,11 persons to
ve their con-
ans to marry

the true re-
}, papists, or

marry those
itain damna-

Lawful Oaths •, Civil Magistrate j Marriage. 3B1

ble heresies. This is scriptural and wise teaching. The
marriages here condemned, if contracted, are sure to bring
discomfort, perhaps misery, upon the persons themselves,
certainly evil upon the families. Still, if husband or wife is
converted after marriage, that is not a good reason for sepa-
ration, for the unbelieving partner may still be sanctified by
the believing one ; but, as a rule, to marry a rake or a rascal
to reform him is like playing with fire or trifling with dyna-
mite.

4. Another important question here is the degrees of rela-
tionship within which marriage should be contracted. The
Confession speaks at length regarding this question, and its
teaching has been much debated and variously understood.
The general position of the Confession is, that what is for-
bidden by the word of God is unlawful in regard to the law-
fulness of marriage between those related to each other.
Then there are two sets of relationships to be considered
here : J^irst, Those which are based on blood relation or con-
sanguity; and. Secondly, those that are the result of mar-
riage or affinity. The chief topic of debate here has arisen
in regard to the question of the lawfulness of the marriage
of a man with the sister of his former wife, deceased. Those
who argue against the lawfulness of such marriages say that
a man ought not to marry any of his wife's kin who are by
affinity related to him in the same degree as those of his own
kin who are related to him by consanguity, whom he ought
not to marry. Thus it is argued that since a man may not
marry his own sister, so he ought not to marry his wife's
sister. This seems an easy way of settling the debate if the
basis upon which it is settled can be made good. Those
who argue in favor of the lawfulness of such marriages deny
the soundness of the analogy between the degrees of affinity
and consanguinity, and are content to take the cases that are
forbidden in the Scriptures and the cases similar thereto in
the line of consanguinity. On this basis, in recent years,

382

The Presbyterian Standards.

if I

many branches of the Presbyterian family have amended or
annulled this passage in the Confession, so far as it relates
to the marriage of a man with the sister of his deceased
•wife. By those who take this view such marriages are no
longer regarded as incestuous ; but all marriages between
persons who are related in degrees forbidden in Scripture
are incestuous, and can never be made lawful, either by civil
enactment or by the consent of the parties to live together as
husband and wife. This is an important practical matter at
the present day.

5. The only grounds of divorce are set down very clearly
in the Confession. Adultery or fornication committed after
promise of marriage, and detected before marriage, gives
good ground for the innocent party to dissolve the contract.
In the case of adultery after marriage, it is lawful for the in-
nocent party to sue out a divorce, and after the divorce has
been obtained, to marry another, just as if the offending
party were dead. It is not stated that the guilty party may
marry again lawfully, and the civil law in not a few coun-
tries forbids the guilty party from contracting another
marriage during the lifetime of the one who had been sin-
ned against.

In addition to adultery and fornication, such wilful deser-
tion as can in no way be remedied by church or civil magis-
trate is also held to be sufficient cause for dissolving the
marriage bond. But even in such cases an orderly legal
course ought to be pursued, and parties are not to act at
their own discretion in the matter. For no other causes or
reasons is divorce to be allowed, according to the teaching
of the Standards.

There is much need of teaching at the present day upon
this practical matter, and a warning voice ought to be lifted
Tip in Christian lands in connection with the alarming rate
at which divorces are increasing in number, and in regard to
the trivial grounds upon which they are often granted. The

Lawful Oaths ; Civil Magistrate ; Makriage. 383

9 amended or
r as it relates
his deceased
riages are no
ages between
in Scripture
3ither by civil
ve together as
Lcal matter at

result of easy and frequent divorces will doubtless be ruinous
to domestic, social and national prosperity. The marriage
state is the foundation of the home, and the homo is ahke
the shrine and the citadel of the nation. If the home life is
to be held secure, divorce, for other than scriptural reasons,
must be forever denied.

I very clearly
admitted after
arriage, gives
the contract,
ful for the in-
3 divorce has
i;he oflfending
ty party may
a few coun-
ting another
lad been sin-
wilful deser-
r civil magis-
issolving the
orderly legal
Qot to act at
ler causes or
the teaching

nt day upon
it to be lifted
ilarming rate
I in regard to
ranted. The

If
1

CHAPTER XXXII.

DEATH AND THE MIDDLE STATE.

Shorter Catbohism, 87—; Larger Cate«iii8m, 84-86; Confession op

Faith, XXXIII., 1.

FROM the difficult questions of church government, and
the perplexing problem of the relations between the
church and the state, this chapter carries the exposition
forward to the momentous things which pertain to the church
and the world in the future, as revealed in the sacred Scrip-
tures and stated in various ways in the Standards. Upon
these questions the Shorter Catechism has comparatively
little to say. It speaks only of the death and resurrection
of the righteous, and makes no definite statement in regard
to the wicked. The statement of the Larger Catechism is
more complete, and it speaks concerning both the righteous
and the wicked. The Confession, although quite brief in
what it has to say, is at the same time quite comprehensive
in its teaching upon the great matters involved.

It is proper to remark at the outset, that at the time the
Standards were drawn up the great questions in eschatology
were not clearly raised and fully discussed except as between
Romanism and Protestantism. This, in part, accounts for the
somewhat inadequate treatment which the whole subject re-
ceives in the Standards. Since that time new and important
phases of these questions have emerged, especially in regard
to the nature and duration of future punishment, and the
second advent of Christ; and even at the present day this
department of Christian doctrine has not yet attained to that
definite and complete form which has been reached in most
of the other departments of it. There is room and need for
special attention being given to questions in eschatology.

In this exposition two chapters will be devoted to what

384

■n»_ . . . ._ i»r.._ rN.- ._

i>Py

Confession op

the Standards teach concerning the final things of the churcli
and the world. At some points the exposition may enlarge
a little upon what the Standards say, by making such in-
ferences as may render the whole explanation more complete
and adequate for the present day. This chapter will deal
with the two closely-related topics of death and the middle
state. The former need not detain us long, but the latter
needs more extended discussion.

I. Death.

The Larger Catechism says that death being threatened
as the wages of sin, it is appointed unto men once to die, for
that all have sinned. It also adds that the righteous shall
be delivered from death itself at the last day, and even
though they suffer temporal or physical death, they are de-
livered from the sting and curse of it. The Confession, in
the brief statement which it gives of the nature of death,
exhibits three things. These are now noted in order, with
some brief comments.

1. Death, physical, implies separation of the connection
between the soul and body, which subsists during the pre-
sent earthly state of existence. Man, as already explained,
consists of two distinct factors. The body is material and
the soul is spiritual. During this life these two factors are
bound together in such a way as to make up man's complete
personality. At death the bond which holds them together
is severed. But there is mystery here, for just as it is im-
possible to say precisely how they are joined in life, or how
the body and soul are actually related to each other, so it is
not possible to state definitely what death implies as an
actual experience. But we can be sure of the fact that for ?.
time soul and body are separated by means of death.

2. Death implies the departure of the soul or spiritual
element in man's person, not only from the body, but also
its going to the abode of disembodied spirits. It becomes a
disembodied spirit by reason of death, and it seems that such

386

The Presbyterian Standards.

a spirit cannot tarry in this sublunary sphere. Hence, it
wings its way, guided, it may be, by the angels, to the domain
of spirits, where in a disembodied condition it maintains a
purely spiritual career during the intermediate state, which
is to be spoken of later on in this chapter. In this way the
second factor involved in death is made plain.

3. The last factor in death relates to the body and its
destiny. The body after death sees corruption and returns
to dust. As the soul returns to God who gave it, so the
body returns to the dust whence it came. Hence, death
implies, not only the disembodied existence of the spirit of
man to which God has given an immortal existence, but also
the dissolution of the body to its simple elements. In this
connection the Shorter Catechism, speaking of the righteous,
says that the bodies of believers are in some way united to
Christ, as they rest in their graves awaiting the resurrection.
This union, of course, is not a material or mechanical one,
but is an important result of the mystical union which the
believer sustains to Christ. Indeed, it is a factor in that
union which relates to both natures of the person of the
believer. Just as the bond between soul and body is not so
absolutely broken by the article of death that the resurrec-
tion of the body cannot take place, so the union which the
body of the believer has with Christ is never so broken even
by death as to be incapable of restoration. The germ of
resurrection remains, and bond of union abides. In the
case of tho wicked it is to he observed that no such relation
to Christ is asserted in regard to oheir bodies, and conse-
auently they abide under spiritual and eternal death, while
their bodies are raised by the power of Christ, and not by
virtue of their union with him. It need only be added here
that death fixes destiny in the case of both the righteous and
the wicked.

In these three particulars physical death only has been
described. Before leaving this dark and painful subject, it

:*£%..

Death and the Middle State.

387

may be well to repeat what was virtually said when discus-
sing the results of the sin and fall of the race in Adam.
Death in its deepest sense is the loss of spiritual life by the
soul, as well as the physical death of the body, as above
described. Death thus viewed is the penalty of sin, ard in
its most general view it denotes separation. Physical death
is separation of soul and body. Spiritual death is the sepa-
ration of the soul from God, and the effect of this upon the
moral and spiritual nature of man. Then, when this spiritual
death becomes a fixed state, it is eternal death or permanent
separation of the soul from God. Physical death happens to
all men, but is different in the case of the righteous and of
the wicked. In the case of the latter its sting and horror
remains, but in the case of the former it is removed. The
wicked die twice, and remain under the power of the second
death. The righteous die but once, and are made alive for-
evermore. The wicked remain forever under the penalty
of death, while the righteous are freed forever from
that penalty. Other aspects of this topic will emerge in
the next chapter, where the resurrection is explained at
length.

II. The Middle State.

This is a subject about which in recent times there has
been a great deal of discussion, and not a little idle specula-
tion. The question as to the location and condition of the
righteous and wicked, respectively, has been much debated
in recent times, and the inquiry as to whether there is or
shall be any opportunity to hear the gospel, and so to be
saved, during the interval between death and the resurrec-
tion, has been distinctly raised and learnedly discussed.
Into these discussions it is not necessary to enter in a formal
way, but it will be well to keep them in mind in the exposi-
tion of what the Standards say upon this point. The period
of time which now comes before us is that which elapses be-
tween death and the resurrection, and the real debate has

388

The Presbyterian Standards.

''eference to the abode and experiences of the righteous and
wicked, respectively, in that abode.

1. The souls of both the righteous and the wicked are
neither dead nor sleeping during that period. They are
conscious and active. The Confession says that the souls of
men, both righteous and wicked, do after death return im-
mediately to God who gave them. Hence, the doctrine of
the sleep of the soul, or of its semi-conscious state during the
period in question, has no favor whatever in the Standards.
As the body may not be necessary to consciousness and
mental activity, so the soul may be both conscious and active
in its disembodied middle state.

2. The condition of the righteous and of the wicked differs
in certain importanfj respects during that period. There are
several things in tha teaching of the Standards which should
be noted with soma care.

First, In the case of the righteous, their souls are, at
death, made perfect in holiness and do immediately pass
into glory. The Larger Catechism says that God, out of his
love, frees them perfectly from sin and misery, and makes
them capable of further communion with Christ in glory,
upon which they enter. This communion with Christ in
glory is further defined as something which they enjoy im-
mediately after death, and it consists in their souls being
made perfect in holiness, being received into the highest
heavens, and there beholding the face of God in light and
glory. The Confession uses almost the same language when
it says that the souls of the righteous, being at death made
perfect in holiness, are received into the highest heavens,
where they behold the face of God in light and glory. Both
the Larger Catechism and the Confession make the significant
remark that the disembodied spirits of the redeemed are ia.
the highest hCviTens, waiting for the full redemption of their
bodies. The reference in this remark is no doubt to tho
resurrection of their bodies and the reunion of their souls

Death and the Middle State.

389

ighteous and

) wicked are
. They are
t the souls of
;h return im-
e doctrine of
ite during the
lie Standards,
jiousness and
)U8 and active

wicked differs
,d. There are
, which should

souls are, at
[nediately pass
>od, out of his
ry, and makes
hrist in glory,
;vith Christ in
;hey enjoy im-
ir souls being
,o the highest
d in light and
language when
at death made
ghest heavens,
d glory. Both
the significant
edeemed are in
caption of their
doubt to the
of their souls

and bodies so as to fit them for still higher degrees of felicity
and glory. In this careful way the Standards state the case
of the righteous.

Secondly^ In regard to the wicked, the teaching is that the
oouls of the wicked after death and their return to God who
gave them are cast into hell, where they remain in torment
and utter darkness, reserved to the judgment of the great day.
The Larger Catechism adds a very important remark regard-
ing the bodies of the wicked during this period. It says,
that just as the bodies of the righteous continue even in death
to be in union with Christ, as they rest in their graves till at
the last day they shall be again united to their souls, so the
bodies of the wicked are kept in their graves, as in their
prisons, until the resurrection and judgment of the great day.
This statement is noteworthy, because it is the only remark
which the Standards directly make in regard to the bodies
of the wicked during that mysterious? interval between death
and the resurrection. In the case of the righteous and wicked,
therefore, the teaching of the Standards is clear and definite
in regard to both their souls and bodies. Both classes, in
respect to their souls, are in their final state and abode,
but they are not fully fitted for final felicity on the one hand,
or prepared for the deepest experience of their final doom on
the other. The state in which both are is properly called a
middle state, and it is also an incomplete condition, so far as
capacity for final felicity and future punishment is concerned.
Before completeness is reached, body and soul must be re-
united in the person. Hence, the resurrection must inter-
vene to secure this, so that by the reunion of soul and body
the endowment of the person may be completed, so far as
capacity for joy or pain is concerned.

Thirdly y The Confession suggests a very interesting in-
quiry when it adds, that besides these two places above de-
scribed, for the abode of the souls of men separated from
their bodies, the Scriptures acknowledge none. This state-

390

The Presbyterian Standards.

ment is opposed to the Romish doctrine at this point, and it
also eflfectually meets some modern theories upon this sub-
ject. The doctrine of the Standards cleariy is, that the souls
of men after death do not go to a temporary abode for dis-
embodied spirits, but they go to the place, heaven or hell,
where they are forever to have their dwelling-place. The
difference in their condition prior to and after the resurrec-
tion and judgment is not that they inhabit different places
in these two periods of their career, but it consists in their
capacity, and especially in regard to the relations of the soul
and body. Prior to the resurrection, the disembodied souls
are in heaven and hell respectively. Then at the resurrec-
tion these souls come forth from their respective places, are
reunited with their bodies, and then after judgment they
return to their respective abodes, to remain there forever.

This doctrine is opposed to that of Rome in several re-
spects. It denies entirely that there are more than two
localities. The Standards do not tell us precisely where
heaven and hell are, but their teaching does not admit that
there are so many places in the middle state as the Romish
theologians assert. There is no limhus infantum, which is
the supposed place where unbaptized infants who die in in-
fancy go, and where they continue in a quiescent state,
neither of happiness nor of suffering. Nor was there ever
such a place as the limhus patrum, which was the supposed
abode of the Old Testament saints in a disembodied state,
who lived and died before Christ came, and to whom Christ
went and declared the gospel during the period when his
body lay in the grave and his spirit was free. They say that
in this sense Christ went and preached to the spirits in
prison. He went then to the saints of all the ages prior to
Christ's advent, and set them free by declaring to them his
triumph over Satan. Still less can there be any such place
&h purgatory pertaining to the middle state, wherein certain
souls, who when they died were not quite ready for heaven,

Death and the Middle State.

391

point, and it
)on this sub-
hat the souls
bode for dis-
laven or hell,
;-place. The
the resurrec-
Bferent places
isists in their
ns of the soul
ibodied souls
the resurrec-
ve places, are
idgment they
ire forever.
in several re-
ore than two
ecisely where
lot admit that
,s the Romish
turn, which is
Rrho die in in-
iescent state,
as there ever
the supposed
ibodied state,
whom Christ
iod when his
They say that
the spirits in
ages prior to
g to them his
ny such place
lerein certain
y for heaven,

are purified for their habitation by purgatorial fires of some
sort. The Scriptures know of no such place; nor do the
Standards. Hence, the Romish perversions are to be set
aside entirely. There are no such classes of persons in the
middle state, and no such places. Heaven and hell are the
only places.

Nor do the Standards favor the view held by some modern
theologians, that the disembodied spirits of both the right-
eous and the wicked go to a common abode, which is tem-
porary, and in which they abide only till the resurrer^^ion.
Here both classes are supposed to be together in the region
of departed spirits during the middle state. After the resur-
rection and judgment these completed persons, with soul and
body reunited, enter heaven and hell for the first time, accord-
ing as their award at the day of judgment determines. This
general theory has no favor at all in the Standards. The
souls of the righteous do immediately pass into glory, and
are received into the highest heavens. The souls of the
wicked are cast into hell, where they remain for the judgment
day. The former are in heaven and the latter are in hell in
a disembodied state. The resurrection reunites these souls
and bodies, the judgment publicly announces their destiny
respectively, and they re-enter the abodes whence they came
for judgment, and remain forever therein.

In closing this chapter it may be added that in the middle
state there is no sanctification of the soul in the disembodied
state, in the sense that some remnants of sin which have been
carried forward by the redeemed into the middle state are
purged away. There may be advance in knowledge of
divine realities and growth in the positive experiences of the
divine life in their souls, but there shall be no experience of
sanctification in the sense of dying unto sin, for that was all
removed at death. Death thus fixes destiny, and, to a certain
extent, the general moral state of every person. Such is the
teaching of the Standards.

CHAPTER XXXIII.

THE RESURRECTION AND GENERAL JUDGMENT.

Shorter Catkohism, 38; Larger CATEcnisM, 87-90; Confession of

Faith, XXXII. , XXXIII.

THE two concluding topics of the Standards which call
for exposition are now reached. They very properly
stand at the close of the outlin of Christian doctrine, since
they mark the close of the history of the human race and of the
church in the world, and lead on to the consideration of the
eternal destiny of men in a future state of existence. The
Shorter Catechism has a brief statement upon these two topics,
in which it states the fact of the resurrection without explain-
ing it, and in which it asserts the fact of the general judg-
ment and the eternal felicity of the redeemed in glory. The
Larger Catechism and the Confession give much more ex-
tended statements upon these subjects. In this chapter the
meaning of these statements will be opened up in an orderly
way. There are two separate topics to be considered.

I. The Resurrection of the Dead.

Upon this subject the teaching of the Standards, in general,
is to the effect that at the last day there shall be a general
resurrection both of the just and the unjust. This great
event shall take place at the end of the world, and at the
completion of the history of the church upon the earth.
This resurrection shall be general in its nature, including as
its subjects all the dead, small and great, good and bad.
When the trump of God shall sound, all in their graves shall
come forth, and those in the sea shall appear in the resur-
rection. It is clear that the doctrine of the Standards does
not favor two resurrections, as is held by some. All men,
according to their teaching, are to be raised at the same
time, and both just and unjust are to come forth to the issues

392

The Resurrection and General Judgment.

393

FOMENT.

Confession of

Is which call
letj properly
octrine, since
ace and of the
oration of the
istence. The
)se two topics,
hout explain-
general judg-
1 glory. The
uch more ex-
s chapter the
in an orderly
idered.

s, in general,

be a general

This great

, and at the

in the earth.

including as

>od and bad.

r graves shall

in the resur-

andards does

e. All men,

at the same

to the issues

of the judgment day. It is proper to remark, that when the
Standards were drawn up premillennial ideas did not much
prevail, and the notion of two resurrections in the pre-
millennial sense had not definitely arisen. In the general
statement of the Standards the following particulars are
implied

1. Those who are alive when the resurrection occurs shall
not die, but shall be changed. This change will be some
sort of transmutation, by means of which the bodies of those
then alive shall be so changed as to fit them for their eternal
abode. The change which Enoch and Elijah experienced
illustrates this in a measure, and the modification which the
body of cur Lord underwent prior to or at the time of his
ascension was, no doubt, a somewhat similar one. Thus in
a moment, by divine power, the living shall be changed, and
made to assume those qualities of body which the spiritual
conditions of the future state of existence shall require.
This change shall be experienced by all then living on the
earth, whether good or bad, whether righteous or wicked.

2. All the dead shall be raised with the self-same bodies,
and none other. The Larger Catechism says that the self-
same bodies of the dead which are laid in the grave, being
then again united to their souls forever, shall be raised up
by the power of Christ. Both of these statements teach that
all that is necessary to preserve bodily identity is preserved
in the resurrection body. In some well-defined sense, it
shall be the same body which in this life was inhabited h^
the soul, and was the instrument of all its activities, that
shall be raised up at the last day. This sets aside the idea
that an entirely new body is to be created, or that in no
sense is there to be any relation between the body that is
laid in the grave and the resurrection body. It is the same
body that dies and is buried which is reanimated and raised.
tTust as truly as Jesus had the identical body after the resur-
rection and ascension which he had before, so shall all the

394

The Presbyterian Standards.

1 ■

ir.i\M

Vim

I !i

dead possess the same body after the resurrection which
they had in this earthly life, however much it may be
changed to fit it for its eternal home. The main thing to
hold fast here is the fact that there is identity in some real
sense between the present body and that which shall be ours
by the resurrection.

3. The fact of the resurrection further implies that the
soul and body shall be reunited. Death severs the bond be-
tween them, and leads to the dissolution of the body. The
resurrection not only reanimates the body, but it also reunites
the reanimated body to the disembodied soul. By this
means the person is again made complete, and the basis of
responsibility is fully preserved. Just when and how this
union is effected we are not told, and may not be able to say
definitely. Whether the body shall be reanimated by having
its physical life restored to it prior to its reunion with the
soul, or whether the presence of the soul itself in the lifeless
gathered elements of the body shall be the cause of the reani-
mation of the body, we do not venture to assert. The sim-
ple fact is before us that the body and soul are reunited, the
identity of the body is not destroyed, and the personal
identity of those raised up is entirely preserved amid all the
changes which take place.

4. In regard to the just, the Confession says that they
shall be raised by the Spirit of Christ unto honor, and be
made conformable to his own glorious body. The Larger
Catechism, to a certain extent, expands this statement when
it says that the bodies of the just are raised by the Spirit of
Christ, and by virtue of his resurrection as their head, in
power, spiritual and incorruptible, and made like unto his
glorious body. Herein there are several things to be ob-
served. The agency by which the resurrection of the just is
effected is the Spirit of Christ. His Spirit dwelling in the
just not only saves the soul, but is the agent by which the
resurrection of their bodies is effected. The Larger Cate-

^^^'^^^IMB^toH^.*

The Resuuuection and General Judgment.

395

cliism signalizes a very importaut matter wlien it says tliat
the resurrection of the just is also due to the virtue of the
resurrection of Christ, their head. Through their union
with Christ, as has been already stated, believers are joined
to him both as to their bodies and their souls. Hence, their
bodies, after death, are still united to Christ as they lie in
their graves. At the resurrection that union supplies an im-
portant factor in eflfecting the resurrection of the just. And,
finally, the resurrection of the just is to be a glorious one.
It is unto honor, and in power. It is to be a spiritual and
incorruptible estate in heaven. Such is the glorious hope
which the believer has of life and immortality by the
gospel.

5. In the case of the unjust or finally impenitent, the
Standards set forth in a very brief way the bearing of the
resurrection. The Confession simply says that the bodies of
the unjust shall, by the power of Christ, be raised to dis-
honor. The Larger Catechism, after stating, in general, that
all the dead shall be raised by the power of Christ, and the
just specially by his Spirit, adds that the bodies of the
wicked shall be raised up in dishonor by him as an ofiended
judge. Here it is asserted that Christ, by his power, and not
by his Spirit, shall raise the bodies of the wicked. There is
no bond of union between Christ and the unjust or unbeliev-
ing, as thereby the divine power may effect their resurrection.
And as their resurrection is not a benefit of redemption, the
unjust are raised up by Christ acting in the capacity of the
judge of the quick and the dead, and their resurrection is
consequently judicial in its nature, and in order to judgment,
as will presently appear. This doctrine, it may be added, is
inconsistent with the views of those who teach that the
wicked shall not be raised at all, or, if raised, shall be anni-
hilated as a punishment for their sins. Hence, the wicked
are raised up by Christ unto dishonor, to be finally judged
by him.

,:i.j

t^i

i i

1^''

il^

396

The Presbyterian Standards.

6. An important and difficult question yet remains. It is
one upon which the Standards speak in a somewhat indirect
way, but it is one about which a good deal is said in writings
upon this subject. This question relates to the precise na-
ture of the resurrection body. It has already been shown
that the resurrection body shall in some real sense be the
same as the present body. It will be the self-same body,
and none other. The question as to the sense in which it is
the same at once arises. If there be identity between the
body that now is and the body that shall be, the question is
as to that in which the identity consists. In regard to this
inquiry a few remarks are made, inasmuch as a number of
objections are lodged against the whole doctrine of the resur-
rection of the body at this particular point.

I^irsty Negatively, this identity does not necessarily imply
identity or sameness of the material elements or atoms of
which the body may be composed. Objections to the doc-
trine assume that the fact of the resurrection requires this
identity, ^ut the Standards do not so teach, nor does the
Scripture so state. Personal identity may be continued
and personal responsibility be preserved, without absolute
preservation of the material particles of the body. This is
true even in this present life, as the body undergoes change
from youth to maturity, and from maturity to old age. The
Confession gives the key to the solution of the problem when
it says that the body which is raised as the self-same body
shall possess different qualities from those which it now has.
It shall doubtless be endowed by the agency which raises it
up with all those qualities which it needs for its eternal
destiny and abode. Those qualities are stated in the Scrip-
tures, and are such as hese: It shall be incorruptible, it
shall be glorious, it shall be clad with power, and it shall be
made a spiritual body. With such qualities it is fit for a
spiritual state and place, and yet it can be properly called
the self-same body, and none other. Personal identity and

' II

The Resurrection and General Judgment.

397

mains. It is
what indirect
id in writings
e precise na-
j been shown
sense be the
f-same body,
in which it is

between the
ae question is
regard to this

a number of
) of the resur-

jssarily imply
} or atoms of
s to the doc-
requires this
nor does the
be continued
liout absolute
ody. This is
jrgoes change
3ld age. The
problem when
ilf-same body
;h it now has.
i^hich raises it
or its eternal
in the Scrip -
3orruptible, it
nd it shall be
it is fit for a
roperly called
1 identity and

responsibility are carried up to the judgment, and on to
eternity. Another passage bearing upon this point tells us
that Christ shall change our vile body that it may be fash-
ioned like unto his glorious body. Hence, what Christ's
body became after the ascension and glorification, ours shall
become by the change which the resurrection effects. Another
passage indicates that we shall, in some respects, be like the
angels of heaven.

Both Scripture and the Standards speak of the case of the
just almost entirely at this point, but it is a proper inference
to make that the bodies of the unjust shall also be changed,
and yet their personal identity be entirely preserved. They
shall have given to them by divine power those qualities
necessary for their eternal abode in darkness and dishonor.
This dark aspect of the subject need not detain us.

II. The Final Judgment.

This last solemn event is not alluded to at any length in
the Shorter Catechism, but both the Larger Catechism and
the Confession speak at length and clearly upon it. The
Shorter Catechism simply says that there shall be a general
judgment, when believers shall be openly acknowledged and
acquitted, and made perfectly blessed in the enjoyment of
God to all eternity. Concerning the place and destiny of the
wicked in the judgment, this Catechism is silent. Only by
way of inference can there be any statement made from the
basis of this Catechism. The doctrine, therefore, must be
drawn from the Larger Catechism and the Confession. The
following remarks may supply a general summary of the
teaching of the Standards upon the great subject of the last
general judgment.

1. The judgment is to be general and is to come immedi-
ately after the resurrection. It relates to angels, specially
the apostate angels, to all men, good and bad, small and
great. Christ is to be the judge at that great day. Before
him, gathered it would seem by the angels, shall be assem-

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bled men of every nation, tongue, and clime. The good and
the bad shall be gathered at the world's last grand assize ;
and in regard to the judgment process, they shall be judged
out of the records of heaven and according to the deeds done
in the body. Just as there is one resurrection, so there shall
be one judgment also. This is inconsistent with the pre-
millennial idea of the judgment. The Standards teach that
there shall be one general, final judgment, and that all men,
just and unjust, are to be present at it. The world is to be
judged in righteousness by Jesus Christ, to whom all power
and judgment has been committed by the Father. The
parties to be judged are apostate angels, and all the mem-
bers of the human race who have ever lived upon the earth.
They are all to appear before the tribunal of Christ at that
great and notable day.

2. The day of judgment has had its time set by God, yet
he hath not made the exact time known to men. The fact is
frequently asserted in the Scriptures, but the precise time of
its occurrence is never stated. This is, for good reasons,
kept hidden from men. It comes after the resurrection, and
at no great interval of time from it. The day and the hour
of the judgment no man knoweth, that all may watch and
pray and be ready for the appearance of the Lord when he
comes the second time without sin, unto salvation, to judge
the quick and the dead at his appearing. This is evidently
a wise provision. It tends to deter men from sin, and it
aflfords consolation to the godly in their adversity. It stirs
up men to shake off carnal security, and it leads them to be
sober and watchful, for they know not at what hour the Lord
may come. They may thereby be the better prepared for his
coming.

At this stage the topic of the second advent of Christ natu-
rally comes before us. In regard to this great event, the
Standards simply assume that it shall take place in connec-
tion with the resurrection and with a view to the filial judg-

The Resurrection and Generai. Judoment.

399

he good and
rand assize;
ill be judged
B deeds done
[o there shall
ritli the pre-
Is teach that
that all men,
<rorld is to be
om all power
Father. The
all the mem-
)on the earth.
Christ at that

t by God, yet
. The fact is
recise time of
rood reasons,
arrection, and
and the hour
ly watch and
Lord when he
ion, to judge
is is evidently
a sin, and it
•sity. It stirs
ds them to be
lour the Lord
epared for his

f Christ natu-
)at event, the
ce in connec-
he filial judg-

ment. Ho comes the second time without or apart from sin
to judge the living and the dead at his second advent in the
world. Hence, the Standards do not favor the premillennial
view that Christ shall come personally at the beginning of
the millennium, and reign in person over his people on the
earth for a thousand years before the general judgment now
under notice shall come to pass. Moreover, the Standards
never mention the millennium at all at any place in their
doctrinal statements. The reason for this was chiefly the
fact that the question was not really raised at that time, nor
regarded of much doctrinal importance. It is only of late
years that the premillennial theory of the second advent of
Christ has become quite prominent, and is held by many
good men. We cannot enter into the whole merits of the
base here, and content ourselves with simply pointing out the
fact that the Standards are not favorable in any way to pre-
millennialism. At the same time, since many good, earnest
men hold it, we shall not use hard words against it, however
clear our own convictions may be that the premillennial
theory is, if not unscriptural, at least extra-confessional.

3. The purpose of the judgment process next calls for
some explanation. All men are to appear before the judg-
ment seat of Christ, to give an account of their thoughts,
words and deeds, and also to receive their award according
to what they have done in the body, whether good or bad.
As they are assembled on that solemn occasion, all things will
be naked and open before the eyes of him with whom we
have to do. Our thoughts, our words, and our acts will all
be inspected and pronounced upon. The underlying ques-
tion will be in regard to our interest in Christ as our Re-
deemer, and whether or nc our names are written in the
Lamb's book of life. Our interest in Christ will be the
ground of our acquittal and reward, but our deeds of loving
service to Christ and his people will be the measure of our
reward. The wicked, in like manner, will be condemned be-

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cause they are not in union with Christ, and the degree of
their punishment will be the measure of guilt which they
have incurred by their profane and wicked deeds.

A further result of the judgment day and its highest end
will be the manifestation of the glory of God. It will secure
this in a twofold way. On the other hand, the glory of the
mercy and grace of God is manifested in the eternal salva-
tion of his people. They, in their salvation, are for the
praise of his glorious grace. And on the other hand, the
glory of his justice is manifested in the damnation of the
reprobate, who remain wicked and disobedient to the end.
Their wickedness and disobedience is the ground of their
condemnation, and in their condemnation they but receive
the due reward of their deeds, to the praise of God's glorious
justice.

The glory of God's mercy in the case of the righteous
appears in the fact that they go into everlasting life, and
there receive that fulness of joy and refreshing which comes
from the presence of the Lord. The glory of heaven and
the praises of the redeemed through all the ages, as they
sing the song of Moses and the Lamb, will continually mani-
fest the glory of the mercy and grace of almighty God ; ai d
the glory of God's justice in the case of the wicked appears
in the fact that since they did not know God, nor obey the
gospel of Jesus Christ, they are cast into eternal torments,
and are punished with everlasting destruction from the pre-
sence of the Lord and the glory of his power. They did not
seek to know God nor retain him in their thoughts, nor did
they obey the gospel invitation, hence their condemnation is
in accordance with the eternal justice of God, and it vindi-
cates that justice in a very impressive manner.

4. The general results of the judgment remain to be briefly
explained. To a certain extent, some of these results are in-
volved in what is stated in the preceding section ; but in the
Larger Catechism, especially, the results of the judgment upon

The Resurrection and General Judgment.

401

e degree of
which they

highest end
t will secure
glory of the
ternal salva-

are for the
er hand, the
ation of the

to the end.
und of their
y but receive
rod's glorious

the righteous
ting life, and
which comes
f heaven and
ages, as they
inually mani-
ity God ; aid
icked appears
, nor obey the
mal torments,
from the pre-
They did not
ights, nor did
ndemnation is
, and it vindi-

in to be briefly
results are in-
on ; but in the
udgment upon

the parties who are judged are fully stated. It is interesting
to note that the order in which the case of the wicked and
that of the righteous is taken up in the Catechism is diflierent
from the order of treatment usually followed in the treatises
on theology. Usually they deal with the case of the right-
eous first, as the Scriptures generally do, and conclude with
a statement about the final doom of the wicked. The Larger
Catechism reverses this order, and so it deals with the case
of the wicked first, and concludes by reference to the glori-
ous destiny of the righteous. This order is pleasant to
think on, for it leads our thoughts last of all up to heaven,
after they have been for a time at the gates of hell. More-
over, this order is justified by the text which says: And
these shall go away into everlasting punishment, but the
righteous into life eternal. This is the order of the Cate-
chism, while the Confession foUows the other order. For
many reasons, the order of the Catechism is to be preferred.
First, In the case of the wicked, a few things are to be set
down. At the day of judgment the wicked shall be set at
Christ's left hand. The evidence of their guilt shall be ad-
duced. Upon the presentation of clear evidence in the case,
and upon the full conviction of their own consciences, there
shall be pronounced against them the fearful but just sen-
tence of condemnation. In the justice of this sentence, both
the outwurd fact of guilt and its inward evidence shall agree.
After sentence is pronounced it shall be executed, and as the
result of this the wicked shall be cast out from the favorable
presence of God, and be separated from the fellowship and
glory of Christ, and of his saints and the holy angels. And
not only so, but they Rhall be cast into hell, and there pun-
ished with unspeakable torments in soul and body, with the
devil and his angels forever. This is strong language, but
not more so than the expressions of Scripture, even of our
Lord himself, upon this subject. They are banished from
God's favorable presence, but they are not beyond his judi-

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The Presbyterian Standards.

11'

fcial control. They are separated from the saints and angels
forever, and they are in the company of the devil and his
angels for eternity. And, to crown all, they suflfer sore tor-
ments, in which the whole person suffers'continually. There
may be no literal fire, but that which such fire symbolizes in
the way of punishment shall be endured.

It is well to add that the duration of this punishment is
assumed by the Standards to be eternal. No care is taken
to argue the matter, but the same language which is used in
the Scriptures to denote endlessness is set down in the
Standards ; and the eternal duration of the punishment, and
the impossibility of deliverance from it, are simply assumed
in the Scriptures and the Standards. No place is allowed
for any kind of second probation, and no hint is given that
the infliction of the penalty shall end. In recent years the
doctrine of the endlessness of future punishment has been
called in question in various quarters, and much controversy
has been indulged in regarding it, so that a few additional
sentences may with propriety be devoted to it here : First,
The Greek terms here used in the Scriptures are the only
ones in that language to denote endlessness. Secondly, There
are no passages of Scripture to show that men will hear the
gospel after death, which fixes destiny. Thirdly, There is no
promise made in the Scriptures that man shall have the aid
of the Holy Spirit beyond the grave. Fourthly, The circum-
stances and influences around the soul which dies impenitent
cannot be so favorable to repentance as in this life. Fifthly,
The force of habit and long continuance in sin must make
the heart harder. Sixthly, Mere punishment hardens the
soul wlien grace is not present to sanctify the suffering.
Seventhly, The immortality of the soul implies eternal pun-
ishment, unless there is some way to get rid of sin after death.
Eighthly, Endless sinning implies endless punishment, unless
it can be shown that wicked men cease to sin after death.
Ninthly, The reasons which take away the ground for endless

The Kesurrection and General Judgment.

403

ts and angels
devil and his
iffer sore tor-
lually. There
symbolizes in

punishment is
care is taken
lich is used in
; down in the
inishment, and
imply assumed
lace is allowed
it is given that
acent years the
ment has been
ich controversy
, few additional
it here : First,
3S are the only
Secondly, There
en will hear the
dly, There is no
all have the aid
Uy, The circum-
dies impenitent
is life. Fifthly,
sin must make
ant hardens the
the suffering,
ies eternal pun-
if sin after death,
nishment, unless
sin after death,
■ound for endless

punishment would also remove the ground for endless felicity
in heaven. Abolish hell, and heaven is obliterated. Reve-
lation is clear in regard to the perpetuity of both, and this
means that both states are fixed, and that the experiences of
the citizens of both abodes are perpetual.

Secondly, The case of the righteoiis needs only brief re-
mark. At the day of judgment, the righteous, being caught
up to Christ in the clouds, shall be set on his right hand, and
there be openly acknowledged and acquitted. At death their
happy destiny was fixed, but they were not qualified for full
felicity till the resurrection reunited soul and body. Thus
qualified for full felicity, they appear at the judgment, and
are found on the right hand of Christ the judge, where their
sure title to heaven and their fit character for it are made
manifest before men and angels. Then, further, they are
associated with Christ in some way in judging apostate
angels and reprobate men. What the precise nature of this
office shall be we are not clearly told. Some would interpret
it in harmony with premillennial views of Christ's second
advent, and it is about the only passage in the Standards
which may be so understood. Yet it is better to take this
passage in the light of other clear passages which are op-
posed to premillennial theories.

Then, after the judgment process is over, and their acquit-
tal and reward announced, the righteous shall be received
into heaven, where they shaU be fully freed from all sin and
misery. They shall also be filled with inconceivable joys.
They shall in like manner be made perfectly holy and happy,
in body and soul, in the company of innumerable saints and
angels. But the crowning element in their joj shall consist
in the immediate vision and fruition of God the Father, of
the Lord Jesus Christ, and of the Holy Spirit, to all eternity.
This is the perfect and full communion which the members
of the invisible church enjoy with Christ in glory at the
resurrection and day of judgment.

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The Presbyterian Standards.

This completes the splendid inventory of the blessed ex-
periences of the redeemed in heaven. Acquittal by Christ
before all men and angels ; association with him in judging
apostate men and angels ; introduction into heaven itself and
all its glory ; fellowship with saints and holy angels there ;
and, above all, an immediate vision of the triune Jehovah to
all eternity, make up the category of felicity and glory which
the redeemed enjoy at and after the judgment.

The locality of heaven is not stated, nor is the place where
hell is to be found named. Here the Standards exhibit their
usual reserve and caution. Where Christ and the redeemed
are is heaven ; where the devil and his angels are is hell.
The main thing is that, through the mercy of God in Christ
Jesus, we should prepare for heaven by seeking union with
Christ, which faith in him implies ; and then, being thus
united with him, we may be sure that he will carry us up to
his Father's presence with exceeding joy, and present us
faultless before his throne, and at the same time introduce
us into the experience of those things which eye hath not
seen and ear hath not heard, nor hath entered into the heart
of man to conceive, but which are reserved for all those who
love his appearing, and who are kept by the power of God
through faith unto salvation, ready to be revealed at the last
time.

B blessed ex-
tal by Christ
m in judging
ven itself and
angels there;
e Jehovah to
d glory which

le place where
3 exhibit their
the redeemed
Is are is heU.
God in Christ
ng union with
^n, being thus
carry us up to
nd present us
time introduce
I eye hath not
L into the heart
r all those who
power of God
laled at the last

CHAPTER XXXIV.

SUMMARY AND CONCLUSIONS.

THE proposed exposition of the Presbyterian Standards
has been completed. A closing chapter may be de-
voted to some remarks based upon this exposition. Some
general features of the contents of the Standards as a whole
may be signalized now, in i more intelligent way than was
possible prior to the exposition. A very brief summary of
these contents may be first given.

At the outset, a chapter was devoted to a brief history of
the creeds of the Christian church, and another to the nature
and uses of religious creeds. Then the topics were taken up
according to the general order of the Shorter Catechism, and
the contents of the Larger Catechism and Confession of
Faith were carefully woven into the discussion throughout.
In addition, some topics set forth in the Confession alone
were also explained, so as to make the exposition complete.
Then the several topics of Christian doctrine were unfolded
in an orderly way. The doctrine of Holy Scripture came
naturally first, then God and his attributes followed, together
with an explanation of the Trinity. The decrees and their
execution came next in order, to be followed by the outline
of the covenant of works, and man's failure and fall in that
covenant relation, together with an exposition of original sin.
Then the covenant of grace came into view, and this led to
an exposition of the person and work of the mediator of that
covenant, under the three official relations of prophet, priest,
and king, together with an outline of his humiliation and ex-
altation. This led to the nature an^l free agency of man,
and to the important matter of eflfeciual calling, and union
with Christ. Then came the benefits of Christ in justifica-
tion, adoption, and sanctification, together with faith and

405

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The Presbyterian Standards.

repentance. This was followed, very properly, by some ex-
planation of good works, perseverance, and assurance. Next
came the law of God and Christian liberty, lo be followed by
the communion of saints and religious worship. The means
of grace was the topic next explained, and this led to an ex-
position of the ten commandments, and of the sacraments of
baptism and the Lord's supper at some length. After this a
variety of topics, expounded chiefly in the Larger Catechism
and Confession, were explained in regard to the church, her
censures, her synods and councils, and her relation to the
state. The exposition concluded with some explanations of
death, the intermediate state, the resurrection of the dead,
and the final judgment.

The first general remark to be made is the obvious one
that the Standards, taken as a whole, are exceedingly com-
prehensive in their scope. They set forth with great fulness
the teaching of the Scriptures in regard to the three great
departments of the Christian religion. Firsts A very com-
prehensive statement of the doctrines of the Scriptures is
given. These relate to God and his plan and its execution, to
man and his fallen moral state, to Christ and his redeeming
work, and to the results of that work both for this life and
for that which is to come. Secondly, A very complete and
detailed code of morals or Christian ethics is unfolded. The
Scriptures are thereby regarded not only as a rule of faith,
setting forth the doctrines to be believed, but also as a rule of
life, unfolding the principles or laws which are to guide men
in all they think and say and do. The summary of this
rule is the ten commandments, and therein man's di*cy to
God and to his fellowmen is explained with much care, both
on the positive and negative sides. And, Thirdly, The gen-
eral principles of the government, discipline, and worship of
the church are exhibited. This department of religious truth
is not so fully wrought out in the Standards as the other two,
yet many important matters in harmony with the Presby-

Summary and Conclusions.

407

terian system are propounded and enforced. The discussion
of the sacraments is unusually complete, and is one of the
great excellencies of the Standards in comparison with other
creeds. In this way it appears that doctrine, etl^' 's, and
polity are all embraced in the Standards. Matters of faith,
duty, and worship are all explained.

In the second place, the Standards constitute a definite
creed with a catholic spirit. That there is definiteness about
the creed is evident from the exposition made. Some have
found fault with the clear-cut form in which the doctrines
are expressed, and with the minute way in which the rules
for the conduct of life are set forth. Some have even been
displeased with the general way in which matters of polity,
especially in regard to the relations between church and
state, are defined in the Standards. It is freely admitted
that the doctrines are definite, that the ethical system is
strict, and that the doctrine of the church is lofty and pure ;
but these features may be justly claimed to be excellencies
rather than defects, so long as it can be shown that they are
founded on and agreeable to the word of God, as we believe
them to be.

Then, on the other hand, it is equally evident that the
spirit of the Standards is of the broadest and most charita-
ble nature. They give lofty views of God ; they present
honest descriptions of sin ; they unfold a fuU, free gospel ;
they outline a high ideal of life and destiny ; they exhibit a
very exalted conception of the church of Christ ; and yet all
through there breathes the spirit of true freedom and a large
liberty. The doctrine of the invisible church, and of the
oneness of all who are members of that phase of the church
which is the body of Christ, lays the basis for the commu-
nion of saints, and of the standing of all these members in
Christ, no matter by what name they may be known. He
that is true to the spirit of the Standards may have strong
convictions in matters of religion, but he can never be a

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The Presbyterian Standards.

bigot, or persecute, for religion's sake, any true believer in
Christ. The doctrine of the sacraments, especially of the
Lord's supper, and the conditions of its observance, exhibits
the same catholicity. All who love the Lord Jesus Christ,
and who trust and obey him, are made welcome at the
Lord's table. He that is true to the teaching and spirit of
the Standards in this connection can never be an advocate
of close communion, nor exhibit towards his brethren in
Christ the temper of the Pharisee. Such is the catholic
spirit of the Standards.

A third general remark is to the effect that *;he application
of the contents of the Standards to individual, domestic and
national life produces the highest and most beneficent re-
sults. The individual man who is consciously a freeman in
Christ, and who enjoys the liberty wherewith Christ makes
his people free, can never be a coward or a slave ; and he
whose life is framed according to the ethical rules of the
Standards will be found glorifying God in his body, soul and
spirit as his reasonable service.

In the case of the home, he that follows the teaching of
the Standards in regard to the duties of the domestic circle,
whether it be those of parents or those of children, will find
that the home life is properly regulated. Hence it is that
wherever this teaching has prevailed, and regulated domestic
life, that life is seen at its very best. Nowhere is the home
so sacred and its life so pure as in those communities in
which the doctrines of the Standards have been believed, and
their ethical teaching observed in the family circle. History
and observation abundantly confirm this position.

In regard to national life, the same thing is true on a
larger scale. The teaching of the Standards in regard to
civil government balances in a fitting manner the largest de-
gree of individual liberty, and the necessary measure of con-
trol requisite for free yet stable national life and action.
The form of church polity which the Standards exhibit has

Summary and Conclusions.

409

is exhibit has

the same balanced structure, so that religious and national
life, each in its own sphere, has the same stable adjustment.
Those whose spirit is tempered by the teaching of the Stand-
ards cannot long be the subjects of oppression, nor will
they, if in the place of authority and power, be the instru-
ments of tyranny. History abundantly confirms this on both
sides. Presbyterians, as a matter of fact, have always been
the friends of freedom and the foes of oppression. Again
and again they have fought the world's battle for religious
freedom and civil liberty. This is the result not merely of
the doctrines and ethics of the system which the Standards
unfold, but also of the clear manner in which the provinces
of church and state are marked out. The sphere of each is
plainly prescribed, and the true basis of the nature and ends
of civil government is laid down, so that neither is allowed
to usurp the functions or invade the sphere of the other.
Hence it is that those branches of the church which have
been moulded by the true reformed doctrine contained in the
Standards, and which have been permeated with its spirit,
have led the van in the world's onward progress in intelli-
gence, morality and self-government. They have been the
pioneers in all that goes to lift up mankind to its divine
ideal, and to supply it with a lofty motive io live for the
glory of God and the welfare of men the world over.

In the fourth place, a few things may be properly said
now in regard to the general type of doctrine which the
Standards exhibit. Speaking generally, it may be described
as typical Calvinism, using the term Calvinism in its histori-
cal rather than in its personal sense. The type of doctrine
in the Standards is neither high Calvinism nor low Calvinism.
It is generic, consistent, well-balanced Calvinism. Therein
there is no special effort to reconcile seeming contradictions^
which lie in the nature of things, but the utmost care is
taken to exhibit in proper proportions the complete teaching
of the Scriptures, alike in regard to the human and divine

410

The Presbyterian Standards.

factors which enter into the system. This is what is meant
by consistent, well-balanced Calvinism.

In regard to the doctrine of election, which is the divine
sovereignty operative in the sphere of man's redemption, the
doctrine of the Standards is sublapsarian rather than supra-
lapsarian. Men are not, in the order of thought, elected and
then created, but viewed as already created and fallen, and
then elected or passed by. The order of the facts in the
Catechisms entirely confirms this view, while the Confession,
though it states the whole doctrine of the decrees in a single
chapter before it sets forth the doctrine of creation, is not
supralapsarian in its type of doctrine. As a creed statement
it simply states the whole doctrine of the decrees in a single
chapter, but does not thereby intend to adopt the supra-
lapsarian order of the various factors.

In reference to the matter of our race relation to Adam
and his sin and fall, the Standards are not absolutely com-
mitted to any one of several theories in regard to the facts.
The fact that sin, guilt, and misery have come upon the whole
race by reason of its connection with our first parents and
their apostasy is plainly asserted, yet the Standards may
be harmonized with either of several theories in regard to
the fact. While we are clearly of the opinion that what is
termed the immediate imputation theory is most consistent
with the contents of the Standards, and especially with the
covenant principle upon which they are constructed, yet we
would be far from maintaining that the theory of mediate
imputation, of generic unity, or of concurrence is to be re-
garded as heresy.

So, in like manner, broad middle ground is taken in the
Standards in regard to the atonement. The fact that the
suflferings and death of Christ are sacrificial and vicarious,
and a satisfaction to the divine justice, is emphasized in
various ways in different parts of the Standards, but they are
not absolutely committed to any single theory in regard to

Summary and Conclusions.

411

hat is meant

that important scriptural fact. This being the case, there is
some room for diversity of opinion in regard to the precise
nature of the atonement, as a sacrifice for sin, and as a pro-
pitiation to the divine justice and an expiation for human
guilt. In regard to the design or extent of the atonement,
the doctrine of the Standards is more definite. So far as the
efficacy of the death of Christ and the application of its
benefits are concerned, the Standards always confine these to
the elect. For them alone Christ efficaciously died and made
full satisfction. Still, even here, there is nothing to hinder
the view that, in addition to the sure benefits of salvation
secured to the elect by the death of Christ, there are also
benefits of various kinds which come even to the non-elect,
whose final condemnation is, nevertheless, grounded upon
their wilful sin and continued impenitence.

So, also, in regard to the doctrines of grace in the re-
covery of the sinner, the Standards assert constantly the
necessity and efficacy of sovereign grace to renew and recover
the sinner. Yet, at the same time, the mode in which the
Standards describe the operation of that grace shows clearly
that it works in no mere mechanical way, but in entire har-
mony with the mental and moral powers of man. This grace
operates so as to make men both able and willing to receive
and obey the gospel. Here, too, the Standards take middle
ground between historically extreme opinions. In regard to
perseverance and assurance, the same statement is true.
Careful middle ground is held in all these important matters
of doctrine and experience.

In regard to the much-debated question of the second
advent of Christ, while we understand the Standards to teach
the postmillennial view in a general way, and that the
framers of the Standards intended to teach this view, still
we admit that, from the way in which the Standards state
their doctrine, premillennial views may not be condemned as
seriously contra-confessional. The debate concerning this

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The Presbyterian Standards.

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ii:!

topic was not really broached in the Westminster Assembly
in a formal way, so that the Standards are content to teach
in a positive way the po'-.tmillennial view, and to remain
silent in regard to the premillennial doctrine. Premillen-
nialism is extra-confessional rather than contra-confessional.
At the same time, we are constrained to add that in our own
judgment the teaching of the Standards is more in harmony
with the Scripture than premillennialism is. Many good
men hold the latter doctrine. Some Scriptures seem to teach
or favor it, but many other Scriptures teach the opposite
doctrine, and we believe the doctrine of the Standards best
exhibits the teaching of the whole Scripture upon this point.

In regard to ethics, some may be inclined to regard the
teachings of the Standards as Puritan in their nature and
requirements. Yet it may be successfully maintained that
the Standards hold a consistent middle position between
legalism and license. The experience of the great ethical
principles set forth in the Standards, and the operations of
the spirit of Christian liberty which they inculcate, secure
this well-balanced result in life. The legitimate scope of the
freedom of the Christian man, and the clear statement of the
will of Christ set forth in the Standards, together conduce to
this end. The spirit of ready obedience to the will of Christ
as the rule of life and conversation is generated, so that a
free and vigorous Christian life and experience is the result.

The polity of the Standards is generic Calvinism, for Cal-
vinism is a polity as well as a doctrinal system. The polity
is broad and comprehensive in its nature, securing stable
government, and the liberty of the people in their balanced
and harmonious relations.

In the fifth place, it is interesting to make inquiry in re-
gard to the constructive principle of the Standards. In the
interests of theology this is an important inquiry. The sub-
jects treated of in the Standards are not formaUy classified
into heads or divisions. The Catechisms have an implicit

Summary and Conclusions.

413

classification of the topics into two general divisions. The
one relates to what man is to believe concerning God, and
the other pertains to the duty which God requires of man.
The Confession has no formal classific:ition at all, but in its
statement goes on through doctrine, duty, worship, and
polity, chapter by chapter, without any division of topics.

TI * quiry now raised may be considered from a twofold
point of view : First, A general view of the principle upon
which the entire Standards are constructed may be taken.
Here what may be termed the theocentric principle rules.
Everything is from God, is subject to God, and is for the
glory of God. The absolute sovereignty of God in creation,
in providence, and in grace, is the fu damental idea of the
Standards. He is sovereign in the sphere of natural or
physical government, and in the realm of moral government,
as well as in the domain of his spiritual redemptive govern-
ment. Thus the sovereignty of God, rightly regarded and ap-
plied, is the root idea of the generic Calvinism of the Stand-
ards, and it supplies their constructive principle. The first
question in the Catechisms strikes the key-note, and the entire
contents of the Standards are in harmony with this view.
God is the ruler of nature, and he is the Lord of the head,
the heart, the conscience, and the life of all men. He is also
King of kings and Lord of lords, as well as the king and
head of his church. The theocentric principle is the con-
structive principle of the Standards as a whole, and it gives
great majesty and remarkable completeness to the doctrines,
ethics, and polity which they contain.

Secondly, A narrower or special view of the constructive
principle of the Standards may be taken. This raises the
question of the central principle of the redemptive scheme
which they unfold. In general, this is the Christo centric
idea or principle. Redemption centres in, and flows from,
Christ. The incarnation is in order to redemption, and
Christ is the sum and substance of redemption. If the ques-

414

The Presbyterian Standards.

tion be further raised as to what particular form of the
Christo centric scheme the Standards exhibit, the answer is
to the effect that they set forth the federal or covenant idea,
in its general broad outlines. The federal principle in its
general outline, rather than in definite detail, is adopted in
the Standards. Both the Adamic and the Christie relations
are construed in the Standards under the federal principle.
Adam was the natural root and the federal or representative
head of the race, and his failure in that covenant relation
brought guilt and depravity upon the whole human race.
And Christ, the second Adam, is the federal or representa-
tive head of his elect people, and by his obedience, death,
and intercession he obtains for them, and applies to them,
all the redemptive benefits which are secured for his seed
by the provisions of the covenant of grace. This, in general,
is the federal principle. It is applied in the Standards alike
to the first Adam and to Christ, the second Adam. Both
hold covenant relations, and both represent and act for others.
The first Adam acted for the race, the second for the cove-
nant seed. This twofold covenant idea is that according
to which the Standards construct their redemptive scheme.
It explains the facts of sin in which the race is involved
through Adam, and it accounts for the facts of redemption
which come through Jesus Christ, the mediator of the cove-
nant. The Standards, therefore, while Christo centric in re-
gard to their redemptive scheme, at the same time represent
what may be termed the generic federal phase of that
scheme. Whatever theologians come finally to tt.'nk of this
scheme, one thing may be safely said, and that is, that there
has not yet been presented any other scheme which is more
entirely scriptural, which is more consistent and comprehen-
sive, and which more adequately accounts for all the facts of
sin and redemption, than that type of the federal theology
represented by the Standards.

In the sixth place, it is proper to emphasize the ethical

Summary and Conclusions.

415

form of the
lie answer is
)veTiant idea,
nciple in its
a adopted in
stic relations
ral principle.
Bpresentative
nant relation
human race,
r representa-
lience, death,
)lie8 to them,

for his seed
lis, in general,
landards alike
A.dam. Both
act for others.

for the cove-
[lat according
ptive scheme.
!e is involved
of redemption
>r of the cove-
• centric in re-
time represent
ihase of that
tt.'nk of this
t is, that there
which is more
id comprehen-

all the facts of
deral theology

ize the ethical

system of the Standards, especially as it is found in the
Catechisms. In most treatises on theology so much promi-
nence is given to doctrine that the ethical side of religion
is often left in the background. Indeed, the whole de-
partment of Christian ethics is often relegated to a different
department altogether, and receives treatment apaii from
theology. The Standards do not so regard this topic, nor
do they so treat it, but they deal with the practical as well as
with the doctrinal side of religion. This is a very important
matter, and it deserves careful consideration at the hands of
those who are drawing up treatises on theology. Then, too,
it is evident that no attempt to formulate a code of Chris-
tian ethics apart from the ten commandments, especially as
interpreted by Christ, can succeed. The Standards in this
connection deserve high commendation. The manner in
which the ten commands are expounded in the Standards
is fitted to develop strong and sturdy Christian character,
wherein virtue and righteousness shall be the ruling princi-
ples. Moreover, the ethical system therein unfolded fits
men to fulfil their duties in all the relations of life in the
very best way, whether it be in the home, in the state, or in
the church. The importance of teaching children these
things, and of expounding them from the pulpit, and en-
forcing them in sU legitimate ways, is evident in this connec-
tion. Even theological instruction given to young ministers
should not overlook the importance of this branch in its
teachings.

In the seventh place, a remark in regard to the finality of
the Standards ought to be made in this connection. Highly
as they are to be admired and regarded, and valuable and
useful as they are as a matter of fact, still the position
should not be dogmatically taken that they are a finality.
They contain the most complete and scriptural outline of
Christian doctrine to be found in any of the great creeds ;
and we are inclined to think that none of our modern theo-

-i I

m.L'. , ^

416

The Presbyterian Standards.

logians have made any notable or valuable additions to tho
system of the Standards, yet no one should hold that they
are perfect in form and contents. Tt may even be confessed
that the more one studies the Standards the more one will
admire their logical consistency and scriptural completeness,
and the more one will marvel at the insight of the men who
framed them into Holy Scripture, and into the philosophical
soundness of the principles which underlie the doctrinal sys-
tem ; yet at the same time it may be held that the Standards,
being the productions of the hands of godly and learned
men, who were illuminated by the Spirit, though not
inspired, cannot be regarded as infallible. They are the
product of an assembly or council of the church, and, as the
Standards themselves say, such councils are liable to err;
so that the Standards, even by their own claim, are not to
be regarded as perfect or necessarily final. And while the
Holy Spirit does dwell in the church, and io promised to
keep and lead it aright, yet this promise does not mean that
the church is inspired. If the church may not claim inspi-
ration and infallibility, then the Standards, being the product
of the church, cannot be infallible.

The Standards, therefore, are not to be placed on a par
with the Scriptures, much less are they to be put above the
inspired word of God. They are not necessarily a finality,
as the word of God is a finality. The Standards express for
the time being the general outline of divine truth, which the
church, taught by the Holy Ghost, finds in the Scriptures.
The Spirit may lead into new views of the truths of God's
word and of their relations and connections, and he may
enable the church more fully to understand the mind of the
Lord as revealed in the Scriptures. When this result has
been clearly reached, the time may have come for the re-
vision of the Standards, either by omission, addition, or
change. But, in the meantime, till that stage is actually
reached, the Standards constitute for the church the definite

Summary and Conclusions.

417

itions to the
Id that they
be confessed
ore one will
ompleteness,
the men who
philosophical
loctrinal sys-
le Standards,
and learned
though not
?hey are the
ti, and, as the
liable to err;
m, are not to
.nd while the
\ promised to
Qot mean that
t claim inspi-
ig the product

iced on a par
put above the
,rily a finality,
ds express for
ith, which the
he Scriptures,
uths of God's
and he may
le mind of the
his result has
ne for the re-
addition, or
,ge is actually
ch the definite

doctrinal system under which it lives and does its work, as
its interpretation of the teaching of Holy Scripture. But this
does not hinder the church from holding the door open, or
at least unlocked, for new light to shine in from the lamp of
revelation, and if such light comes, the Standards may be
modified in order more fully to express the contents of
Scripture. That the time is now at hand for such a revision
or readjustment can scarcely be maintained. But to assert
that such a time shall never come may not be wise. What,
in our judgment, is much needed in many quarters is a more
diligent study of the contents of the Standards, and a careful
observation, in the light of the Scripture proofs, of the scrip-
tural and comprehensive nature of the Catechisms and Con-
fession alik3. If such study and observation be made, the
result will, in all probability, be that the supposed need for
revision will be very much less sensibly felt than it was
prior tliereto. The simple point contended for here is, that
all creeds and confessions are fallible ; that Holy Scripture
alone is the supreme rule of faith and life; that the Holy
Spirit who first gave the Scriptures dwells in the church;
that the Spirit may lead the church in the future, as he has
in the past, into new and larger views of the truth contained
in the Scriptures ; and that these new and larger views may,
if deemed necessary, be incorporated by the church in a
creed statement. The Scripture, as the supreme rule, is
complete, infallible, and final, and can in no way be added
to, but the church may, in coming ages, be led into a fuller
knowledge of the will of God and the mind of the Spirit
therein contained. This is virtually the view the Standards
themselves take, when they confess that synods and councils
of the church may err, and have erred.

In the last place, the expression of an opinion may be

ventured in regard to the bearing of the Standards upon the

question of a closer union among the various branches of the

church of Christ. The opinion ventured is to the effect that

418

The Presbytf 'IAN Standards.

if the various branches of Protestantism are ever to be
brought together, it must be on the broad middle ground
represented by the general teaching which the Standards
exhibit in regard to doctrine, worship, ethics and polity.
This may seem a bold and foolhardy assertion of an ill-
grounded opinion, but we are inclined to think that a good
case can be made out for it. A few hints may suggest the
line of reasoning in its support.

In the matter of doctrine, history shows that the choice
has always been between extremes, the one honoring God,
and the other exalting man. As to the Trinity, it has been
between definite Trinitarianism and Socinianism. As to
Christ's person and work, it has been between Calvinism and
Arminianism. As to man, it has been between Augustin-
ianism and Pelagianism. And so with all the doctrines of
grace, the choice lies between a purely natural theory and a
supernatural one. Now, consistent generic Calvinism has
always honored God, and held fast by a true scriptural super-
naturalism, and if ever the churches are to come together
without loss of scriptural doctrine and spiritual force, they
must take their stand on this doctrinal basis. In our judg-
ment this ground cannot be deserted, even if the price should
be a divided Protestantism. In such a case union might be
weakness, and not strength. Doctrinal union on the basis of
generic Calvinism would be immense gain of strength.

In regard to polity, perhaps a still better case can be made
out for the essential principles of the Presbyterian system as
the common meeting-place for all branches of Protestantism.
The Standards clearly hold a middle position in this sphere,
between Episcopacy, with its orders in the ministry, and In-
dependency, with its denial of the corporate idea of the visi-
ble church. The Standards undoubtedly hold the middle
ground here ; and, so far as the unification of Protestantism
is concerned on the side of polity, the principles of the Stand-
ards, call them Presbyterian, or by any other name, supply

Summary and Conclusion.

419

ever to be
ddle ground
e Standards

and polity,
in oi an ill-

that a good
r suggest the

it the choice
Dnoring God,
jr, it has been
ism. As to
Calvinism and
len Augustin-
3 doctrines of
I theory and a
Calvinism has
:iptural super-
come together
lal force, they
In our judg-
le price should
.nion might be
Dn the basis of
trength.
\Q can be made
irian system as
Protestantism,
iu this sphere,
nistry, and In-
iea of the visi-
»ld the middle
Protestantism
s of the Stand-
name, supply

the middle meeting-place. Presbyterianism, as a spiritual
republic, avoids the dangers of hierarchical pretension which
arise from the prelatic system, and it avoids the dangers of
separatism and isolation which are sure to flow from Inde-
pendency. Other features in Presbyterian polity iieed not
be dwelt on at length.

In the sphere of ethics, too, the same claim can bo made
good, that the position of the Standards in regard to life and
conduct is a safe middle one. They hold the balance be-
tween asceticism and epicureanism, between legalism and
license. They set forth principles of action rather than
minute prohibitions for the direction of the conduct of the
Christian man, and yet the statement of these principles is
such as to render loose living impossible. The men who
have made a mark upon their age for moral good have
nearly always been men whose lives were under the do-
minion of the redemptive and ethical system contained in the
generic Calvinism of the Standards. This is another valid
plea for unity among Protestants on the ethical basis of the
Westminster Standards.

And, finally, in regard to worship and discipline, a good
case may also be made out for union upon the basis of
the Standards. Simplicity and spirituality of worship are
emphasized in the Standards, and they present a scheme of
discipline in outline which secures the purity of the church
wherever it is administered. The evils of ritualism are
avoided on the one hand, and everything is done decently
and in order on the other. Spirituality of worship and the
preaching of pure scriptural doctrine in all its fulness is what
men need, both for this life and for that which is to come.
This position the Standards hold, and so supply another plea
for the unity of Protestantism on the basis they provide.
Thus outlined, this plea is left to speak further for itself.

The exposition of the Standards is now complete, together
with the inferences made in this concluding chapter. It is

420

The Pbesbyteria^ Standards.

ill

hoped that in no respect has injustice been done to their
contents, and that the word and Spirit of God have not been
dishonored. If an increased interest in, knowledge of, and
devotion to, the system of divine and saving truth exhibited
in the Standards is produced by these pages of simple ex-
position, their aim will have been attained.

Two hundred and fifty years have passed away since the
"Westminster Assembly met and did its noble work. During
these years the world has seen wonderful changes, and the
human race has, in various ways, made remarkable progress.
Civil liberty has in many lands been planted on a sure foun-
dation, intellectual activity has gained much splendid renown,
commercial energy has conquered many an unexplored re-
gion, and missionary zeal has reached out to the ends of the
earth. How much of all this is due to the silent and salu-
tary operation of the Reformed doctrine, polity and ethics
can scarcely be estimated. The verdict of history tells the
splendid story. And to-day, the world over, there are many
millions of people who accept the system of Reformed doc-
trine and Presbyterian polity of which the Standards are
such a complete exposition. Generic Calvinism is not dying
out, nor shall it be allowed to die. Its noble history, often
bathed in tears and baptized with blood ; its deep philosophy
of the facts of nature, of providence, and of grace ; and its
absolute submission to the will of God as made known in the
Scriptures, guarantee its vitality and efficiency till time shall
be no more, and grace be fully crowned in glory.

one to their
ave not been
edge of, and
th exhibited
if simple ex-

INDEX.

vray since the
Drk. During
iges, and the
ible progress,
L a sure foun-
mdid renown,
nexplored re-
le ends of the
ent and salu-
ty and ethics
3tory tells the
aere are many
Reformed doc-
Standards are
n is not dying
history, often
ep philosophy
grace; and its
) known in the
till time shall
ry.

■1

Ability— Ability and freewill, 170;
ability and liberty, 174; natara,'
and moral ability, 175; ability in
Innocence, 182; in fallen state,
182; under grace, 183; in glory,
183; to do good works, 236.

Adam, natural root and federal head
of the race, 95 ; proof of his head-
ship, 95; his covenant relation,
102.

Acceptance, perfect obedience ne-
cessary to, 96; justification secures
it, 204; good works have accept-
ance as fruits of faith, 238.

Administration, of the covenant of
grace, 121, 122; men truly saved
under both dispensations of its,
123; in various dispensations, 120;
one in all dispensations, 120.

Admonition, a form of censure, 354.

Adopting Act, note on, 358.

Adoption, the Standards give a sep-
arate place to it, 212; reasons for
this, 213; God's gracious act, 214;
makes believers God's children,
214 ; gives the rights and privileges
of such children, 315.

Adoration, a part of prayer, 340.

Adultery, condemned, 293, 382.

Advent, time of Christ's second,
166; not premillennial, 398.

Advice, in cases of conscience, 363.

Andrea, reference to, 20.

Angels, related to the purpose of
God, 71 ; created by him, 79 ; not
a race, 79.

Anointed. Christ as Saviour, 134;
by the Holy Ghost, 135.

Appeal, power of, 354.

Application, of the benefits of the
work of Christ, 189, seq.

Ahminian, view of man's freedom,
180 ; error In regard to good works,
237 ; heresy rejected, 256.

Abminiub, reference to, 22.

Articles, of Smalcald, 20; the sixty-
seven, 21; of the Church of Eng-
land or Anglican, 23; the thirty-
nine, 23; of Edward, 23; of Eliza-
beth, 24 ; Irish, 24 ; of Reformed
Episcopal Church, 24; of religion
of the Methodist Church, 24.

Assembly, General, a court of the
church, 367.

Assurance, of God's love, 222; of
grace and salvation, 241 ; grounds
of it, 242; not of the essence of
faith, 243; may be shaken, 243.

Atonement, term not used in the
Standards, 148; Christ's work of,
149, seq.; basis of intercession, 153;
doctrine In the Standards, 410.

Attributes, of God, explained, 56,
57.

Authority, of Holy Scripture, 47;
rests not In church, as Rome says,
47 ; on God alone, 47 ; of God and
Christian liberty, 256; of church
courts, 360.

Backsliding, believer may for a sea-
son, 241.

Baptism, explained, 309, seq.; it mode
and subjects, 309; of the Spirit
and with water, 310; its nature
and design, 310, 311 ; a sacrament,
311 ; admits to visible church, 311 ;
sign and seal of the covenant of
grace, 312; a pledge to be the
Lord's, 313; its mode, 314; its
formula, 314; immersion not ne-
cessary for it, 315 ; arguments for
this view, 316; the subjects of,
317, 318; by the Spirit, neces-
sary to salvation, 318; grace not
tied to t ho time of, 319 ; reasons
for Infant, 319, 320; improvement
of, 321 ; impoi-tance of infant bap-
tism, 322.

Baptists, and the Standards, 27.

421

Wm !

422

Index.

Benefits, of Christ's work, 140; ap-
plied to believers, 154: justiflca-
tion a, 199; adoption a, 212 ; sanc-
tification a, 216; additional, 221 ;
at death and the resurrection, 222.

Body, separated from the soul at
death, 885; of believers in vmion
with Christ, 389.

BuoEK, reference to, 21, 22.

BuLLiNGEK, reference to, 23.

Calling, effectual, 187; its nature,
189 ; outward and inward, 190; its
agent, 190; its subjects, 190; is
gracious, 190; factors in it, 192;
effectual in thie case of the elect,
193 ; others may be outwardly
called, 193.

Calvin, reference to, 21.

Calvinism, its view of the freedom
of man, 180, 181 ; of Standards is
sublapsarian, 410 ; not dying out,
420.

Canons, of Trent, 18.

Capital, punishment, 292; and
labor, 294.

Capito, reference to, 22.

Catkohisms, Russian, 17 ; of Platon
and Philaret, 18; Roman, 18; of
Canisius and Belarmine, 18 ; Luth-
eran, 19; Heidelberg, 22; Wal-
densian,23; Bohemian, 23; Church
of England, 23; Wesley's, 24;
Early Scottish, 25; Shorter, the
basis of this discussion, 40 ; Larger
(and Confession) woven In, 40.

Censures, of the church, 345, 352.

Cekemonial, laws of Moses de-
scribed, 250.

Certainty, theory of moral, 177.

Chemnitz, reference to, 20.

Children, believers are God's, by
adoption, 214.

Christ, the Mediator of the cove-
nant of grace, 115 ; represents his
people, 115; obedience of, the
condition of the covenant of grace,
117; brings deliverance from sin
and misery, 118; procures the
Holy Spirit, 119 ; person of, 124 ;
fulfilled all law, 137 ; qualified for
his worlc, 137; obeyed the pre-
cept, and suffered the penalty of
the law, 138; his work valid be-
fore as well as after the inearna-
'tion, 139; Mediator in both na-

Chrlst —
tures, 140; made an offering for
sin, 149; renders full obedience,
150; his intercession, 152: sub-
dues and rules his people, 156;
defends them, restrains their ene-
mies, and orders all things for
their good, 157; takes vengeance
on their enemies, 158: humilia-
tion and exaltation, 159, 168 ; his
cross in relation to Christian
ethics, 211 ; the medium in prayer,
337 ; and civil government, 877.

Christian Libep.ty, and the law of
God, 245; and liberty of con-
science, 253 ; explained, 253 ; pur-
chased by Christ, 253 ; its nature,
253, 254; limitations of it. 256.

Christooentrio, the redemption of
the Standards is, 413.

Churoh, may revise her creed, 33;
revelation made to the, 141 ; is to
hold forth the light of revelation,
142 ; and her censures. 345 ; form
of government of, 340 ; the invisi-
ble, 347 ; the visible, 348 ; condi-
tions of membership in, 348 ; its
purpose in the world, 349 ; Christ's
gifts to the, 349; mixed with
error, 350; the head of it, 350;
officers in it, 351 ; censures, 352 ;
its government and discitli" e,
352; government different from
civil, 352; power of the keys in,
353; courtsof the, 355-357; Pres-
byterian form of, 355-364; Synods
and councils of, 356 ; and state, 363.

Civilization, its influence on Sab-
bath observance, 266.

Commandments, a summary of the
moral law, 253; of men, 255 ; pre-
face to the ton, 278; the first, 279,
280; the second, 281-283; the
third, 283, 284; the fourth, 285-
287; the fifth, 288-290; the sixth,
291, 292; the seventh, 392, 293;
the eighth, 293, 394; the ninth,
295 ; the tenth, 296, 297.

Commonwealth, its relation to the
church, 861, 362; may confer with
the church in two ways, 363.

Communion, of saints and religious
worship, 257; its basis, 257; be-
lievers are in, 258; leads to help-
fulness, 258 ; of grace and glory,
259 ; not communism^ 259.

Index.

423

an offering for
full obedience,
Ion, 152: sub-
8 people, 156;
-ains their ene-
all things for
ftkes vengeance

158: humilia-
a, 159, 168 ; hia

to Christian
tidium in prayer,
ernment, 377.
and the law of
liberty of con-
ftined, 253; pur-
253 ; its nature,
ms of it. 256.
3 redemption of
113.

i her creed, 33;
the, 141 ; is to
;ht of revelation,
lures. 345; form
, 346; the invisi-
Ible, 348; condi-
ship in, 348; its
rid, 349; Christ's
9; mixed with
head of it, 350;
censures, 352;

and discivii' e.
different from

of the keys in,
8,355-357; Pres-
355-364: Synods
i6; and state, 363.
ofluence on Sab-
266.

summary of the
of men, 255 ; pre-
78; the first, 279,
d, 281-283; the

the fourth, 285-
18-290 ; the sixth,
sventh, 292, 293;

294; the ninth,
596, 297.
ts relation to the

may confer with
o ways, 363.
ints and religious
ts basis, 257: be-
58; leads to help-
grace and glory,

uism, 259.

Compact, In connection with the
covenant of works. 94.

CoMi'LKTKNKsti, of Scripture, 49.

CoNDEMNATio::, every sin brings into,
184.

Condescension, of God in covenant
of works, 89-93.

CoNDiTioNb, of escape from the wrath
of God, 269 ; of Justification, 205,
206.

Confession, of sin implied in repent-
ance, 230; to be made to God only,
233; iu relation to our fellowmen,
233 ; part of prayer, 340.

Confessions, the Oxlhodox, 17;
Augsberg, 19 ; of Basle, 21 ; First
Helvetic, 21; Second Helvetic, 22;
the Westminster, 24; Westminster
changed by Presbyterian churches
in America, 27.

Conflict, results from the experi-
ence of sanctlfloation, 221.

Conscience, believers have peace of,
154, 222 ; God alone is Lord of the,
255; cases of, 358, 365.

Contingent, theory of liberty, 176.

Conviction, of sin an element In re-
pontance, 230.

Corruption, of the whole nature of
man, 105.

Councils, Chalcedon, 15 : Toledo, 16 ;
Ephesus, 17; Vatican, 19.

Courts, jurisdiction of the church,
367.

Covenant, the national, 24; solemn
league and, 24; of works or life,
89-93 ; gracious, 89-95 ; man's origi-
nal state prior to the covenant of
works, 89; implies promises upon
certain conditions, 93; gave man
an opportunity to secure his stand-
ing before God, 93; God's conde-
scension In the, 94 ; the nature of
that of works, 94; Its condition,
95 ; Its sanctions, 96 ; Its result had
It been kept, 97; Its failure, 97;
that of grace explained, 113; its
two phases of redemption and of
grace, 113; also gracious, 114; Its
benefits, debt to Christ, grace to
believer, 118; substance the same
in all dispensations, 121 ; two great
dispensations, 122 ; a ground of as-
surance, 240.

Creation, described, 76; primary
and secondary, 76; the things cre-

Creation —
ated. 77; of man distinct from that
of brute, 78; nature of the activity
in. 80; creature ex nihilo, 80; of
world in six days, 80; coniiectiHl
with agency of the Father, the Son,
and the Holy Ghost, 81 ; reHults
of, all good, 81 ; evil not in it at
first, 81.

Creeds, the formation of, 13; An-
cient, 14; Apostles, 15; Nlcene,
15: Athanasian, 16; Greek, 17;
Roman, 18; Reformation. 19; Cal-
vinistlc, 21; Swiss, 21; nature of,
28; relation to the Scriptures, 30;
written and unwritten, 31 ; perma-
nency of, 32 ; revision of, 32 ; uses
of, 34; subscription to, 35; heresy
and, 36; secure unity, 37; for In-
struction, 38 ; Presbyterian, definite
with a catholic spirit, 407.

Critics, textual, 32; higher, 32.

Cumberland Presbyterian Church,
reference to, 27.

Days, of creation, 80.

Deacons, oflBlcers In the church, 365.

Death, the penal result of sin, 109;
is separation, 109; sanctiflcation
complete at, 220 ; and middle state,
384; explained, 385.

Decalogue, the inner spirit of the,
296; an estimate of its ethical
system, 297.

Decrees, are God's eternal purpose
or plan, 64; term explained, 65;
foreknowledge, foreordination, pre-
destine lion, election and prtitorl-
tlon, 06, 67; the nature of the, 68,
69; do not destroy the freedom
and responsibility of man, 70; es-
tablish second causes, 70; their
chief end is the glory of God, 70;
their bearing on men and ang<'l8, 71.

Degrees, of guilt, 170, 184; of rela-
tionship for marriage, 381.

Depravity, connected with sin, 103;
inherited, 103.

Development, as natural not enough
to explain the facts of creation, 81.

Diet, of Augsberg, 21.

Directory, for worship, 25.

Discipline, Methodist book of, 24.

Dispensations, of the covenant of
grace, 120-122; men truly saved
under both, 123.

424

Index.

¥MM

DivouoE, quostion disoussed, 298;

jjrounds of, 882; warning in regard

to, 888.
Dominion, by man over the (creatures,

90.
Dust, man's body from It, 78.

EooLAMPADius, reference to, 21.

Effkuoy, of the sacraments, 304-
807; of baptism, 312; of the Lord's
supper, 821).

Elders, are officers in the church,
865.

Election, explained, 66, 71-75.

Elector of Saxony, reference to, 20.

Elizabeth, queen, reference to, 28.

Enlightenment, an element in ef-
fectual calling, 191.

Episoopios, reference to, 22.

Erastians, reference to, 26.

Estate, man's original, 89.

Ethics, Christian, and the cross of
Christ. 212; of the Stjindards, 418.

Eucharist, a name for the Lord's
supper, 323.

Evidences, their place, 47; the his-
torical, 48; the internal, in the
Scriptures, 48; the spiritual evi-
dence in religious experience, 48.

Evil, tree of the knowledge of good
and, 90; the social evil, 298.

Exaltation, of Christ, 164-168.

Excommunication, a form of church
censure, 854.

Expiation. Christ's work makes, 152.

Extent, of the atonement, 150.

Faith, the human condition of justi-
fication, 207; its relation to re-
pentance, 223; is one of the condi-
tions of escape from wrath, 224;
saving explained, 224; Catechism
answer, 225 ; further description of
it, 226, 227; the condition of sal-
vation on man's part, 228 ; Implies
effectual calling and regeneration,
225; has degrees, 228; necessary
to the value of the Lord's supper,
330.

Fall, its possibility, 98; its source,
99 : permitted by God, 99 ; implies
temptation of Satan, 99; process
of the, 99; result of the, 99, 100;
Bin came in by it, 100; guilt in-

• cxirred thereby, 100; the covenant
of works failed through the, 100.

Falling away, believers shall not
tlnally fall away, 209, 389.

Fasts, are an element in worship, 265.

Federal, Adam the head of the races
95, 102; Christ the head of his
people, 115, 116; principle is that
of the Standards, 116; type of
theology in the Standards, 414.

Finality, the Standards not neces-
Barily a, 415.

Foreknowledge, of God, 66.

Fokeordination, term explained,
66; applied to the case of the
finally lost, 71.

Forgiveness, an element in justifica-
tion, 204.

Form of Concord, reference to, 20.

Form of Government, in the church,
846, 852, 364.

Frederick IL, reference to, 23.

Freedom, man's moral, 169; state-
ment of, 170; explanation of, 171 ;
of the will or of the man, 178-175;
a question of philosophy and of
theology, 176; philosophical theo-
ries of, 176; theological theories
of, 179; Pelagian view of, 179;
Arminian idea of, 180; the Cal-
vinist doctrine, 180; of access to
God, 254; believers have, 255;
Presbyterianisra is the friend of»
409.

Gifts, of Christ to the church, 349.

Glory of God, the end of creation,
74 ; the end of redemption, 400.

God, his being and attributes, 52;
his existence assumed, not proved,
52; his nature described, 52; his
essence mysterious, 53 ; one living
and true, 53 ; his spirituality, 54 ;
his personality, 54; his self -exis-
tence, 55 ; as absolute, 55 ; as infi-
nite, 55; his dominion over the
creatures, 55; his attributes ex-
plained, 56-58; subsists in three
persons, 59 ; not the author of sin,
70 ; permits and controls sin, 70.

Good Works, what they are, 234;
their relation to sanetiflcation, 234 ;
their rule is God'e word, 234 ; the
fruits of faith, 335 ; ability to do
them of the Holy Spirit, 236 ; be-
lievers to be diligent in, 236; do
not merit pardon, 237; accepted
only through Christ, 238.

Index.

426

int in justiflca-

GosPKL, tho sinner has to do with its
offer only, 75 ; and the law in har-
mony, 302.

Government, a branch of God's
providence, 88; its nature, 83;
restet on God's foreknowledge and
•will, 84; its end is the gloiy of
God, 84; God uses means in it,
but is not bound thereby, 85 ; reve-
lation, tho miracle, and prayer, all
have a place in it, 85; has relation
to sin, 8(1; has relation to his
church and people, 86; paternal
discipline under it, 86 ; has relation
to sinful men, 87; hardening un-
der it, 87 ; has relation to the an-
gels, 81 ; in the church, 352, 858.

Grace, covenant of, 118; in fore-
ground of the covenant, 122; in
effectual calling, 190; in justifica-
tion, 203; in adoption, 214; in
sanctiflcation, 217 ; faith a saving,
225; is emphasized in the Stand-
ards, 411.

Graces, their sure production under
the experience of the gospel, 209.

Gracious, the covenant of works is,
89, 94 ; the application of the bene-
fits of Christ's redemption are,
199, 212, 216.

Gradation, of church courts, 855.

Guilt, man, as sinful, is In a condi-
tion of, 108; degrees of, 170, 184;
defined, 184.

Hardening, under the providence of
God may take place, 87.

Heathen, salvation of the, 196-198 ;
light of nature not enough to save
the, 197; natural religiou inade-
quate, 198.

Heaven, the abode of the saved,
388, 390, 403.

Heirs, believers, as sons of God, are,
213.

Hell, place where the wicked are to
abide, 389, 390, 403.

Henry VIII. , reference to, 23.

Hfpesy, in connection with creeds,
'6; trial for, and revision of the
creed, _86.

Holiness, the inward result of sanc-
tiflcation, 216, 219.

Holy Scripture, confession and
texts of, 26 ; and religious creeds,
80; the doctrine of, 40- the rule to

Holy SonirTTTRR—
guide man in attaining the end of
his being, 43; tho nature of, 43;
kept pure and authenti(! in all ages
by God's providence, 47 ; authority
of, 47; Komish doctrine of, 47;
(!omplet<3 as the rule of faith aiul
life, 49 ; nothing to bo added to or
takiMi from, 49 ; Holy Spirit needed
to Interpret, 49; settles all contro-
vereios In religion, 50; to be pub-
licly read and proachod, 262, 273 :
a means of grace, 268, 269 ; rules
for interpreting, 276, 277.

lltMiLiATioN, of Christ, 159, 103.

Idiots, salvation of, 195.

Idolatry, rejected by Standards, 280.

Image, man made in God's, 78; God's,
explained, 78; and likeness, 78;
lost by the fall, 105; sanctiflca-
tion restores, 219; God not to be
worshipped by an, 282.

Imputation, of the guilt of the sin of
Adam, 111; immediate or medi-
ate, 111 ; of the righteousness, 207.

Inability, man's moral, 181.

Incarnation, of Christ, 128.

Independent, reference to, 26.

Infallibility, the pope has not,
351 ; the church has not, 360.

Infants, salvation of, 194; the bap-
tism of, 311, 318, seq.

Infidel, rulers to be obeyed so far,
379.

Injury, men may forgive an, but
God only can forgive the sin in the
case, 233.

Inspiration, pertains to the canoni-
cal Scriptures, 45; not fully de-
flned in the Standards, 46 ; makes
the Holy Spirit the divine author
of the Holy Scriptures through the
free active powers of certain men,
46; supernatural, dynamical, plen-
ary, and verbal, 46.

Intention, Romish doctrine of, re-
jected, 870.

Intercession, of Christ, 133, 240; a
part of prayer, 340.

Intermediate State, reference to,
384.

Interpretation, of the Scriptures,
50; the Scripture itself its own
infallible rule of, 50.

Invisible, phase of the church, 347.

<l ll

426

Index.

■i',

Joy, In tho Holy Ghost, 222.

JnoioiAi., JiiHtitlcatlon Is, 202.

JiiDOK, Christ is to bo tho, 167, 889,
800.

JuDOMKNT, Christ at tho, 167; tho
procoHs of tho, 168; after tho ro-
8urro(!tion, 897; tho day of, notnv
voalod by God, 398; tho [nirposo
of tho, 899; final awards of tho,
899 ; tho Roneral rosult of tho, 400 ;
of tho wiokod, 401 ; of the right-
eous, 403.

JusTioK, satisfied by Christ, 188.

JusTiKiOATioN, doscribod in general,
199; order of topics, 199; Shorter
Catechism, 200; uatuKi of, 210;
is to declare just, 201 ; God's act,
202; gracious and judicial, 202;
not of works, 208; tho mode of,
207; results of, 208; virtual and
actual, 208.

Keys, tho power of the keys in tho

church, 852, 858.
Kingdom, Christ rules in his, 156.

Law, man under God's, 82, 92; re-
quires obedience of man, 92; man's
standing under, 92; in foreground
in Old Testament, 122; Christ ful-
filled all, 137; of God and Chris-
tian liberty, 245 ; of God in relar-
tion to moral government, 245;
positive and moral, distinguished,
246; moral, two sorts, 246; civil
and judicial, 246; moral, implies
two things, 246 ; man's relation to
moral, in jirecovenaut state, 247;
his relation to moral, under cove-
nant of works, 247; his relation
after the fall, 248; ceremonial,
250 ; uses of the, 250 ; and gospel
in harmony, 252; moral summed
up in the ten commandments, 253 ;
first table of the, 278; second
table of the, 288.

Liberty, to eat the tree of life. 90;
forbidden the tree of knowledge,
90; manhas, 173, 174; and ability
distinguished, 174; natural and
moral, 175; theory of contingent,
177; limitations of Christian, 256.

Life, the tree of, 90.

Light of Nature, explained, 43;
leaves men without excuse, 43;
but not sufiicient to lead sinful

Light of Nature—
men to life and salvation, 48; to
bi3 tho guide In some circumstances
of government and worship in tho
church, 49.

LiMHUH, no patrumoT infantum, 890.

Limitations, of Christian liberty, 256.

Lord's Huim'ER, described, 828, seq.;
names of tho, 823; nature of, 828;
sacrament of the New Testament,
828; broad and wine in tho, 824;
and tho death of Christ, 324, 827;
tho sensible signs in the, 824; kind
of bread and wine for tho, 325;
tho words of institution in tho, 325 ;
tho broad and wine both to bo
given to the people, 825 ; is not a
repetition of the sacrifice of Christ,
326 ; tho design of the, 826 ; tho
presence of Christ in the, 327;
a pledge of tho believer's loyalty
to Christ, 328; the efficacy of the,
829, 881; the Romish view, 829;
the agency of the Holy Spirit In
the, 329; may tho doubter oomo
to the, 332; duties at and after
tho, 338; the importance of the,
884.

Love, of God in the covenant of
grace, 114; of God in relation to
adoption, 213; assurance of God's,
221; electing, 240; to God and
man, 270.

Magistrate, civil, and the Sabbath,
28G; civil, an ordinance of God,
878; tho end of the civil, 373;
power of tho civil, 374 ; the Chris-
tian may be a, 874, 375 ; must not
ad.niinister the word or sacraments,
375; duties of the people to the,
378 ; the right of resisting the, 378.

Man, his nature, 41; a religious be-<
Ing, 41 ; made immortal, 41 ; his
chief end is to glorify God, and
enjoy him forever, 42 ; his activity
not to be self-centered, 42 ; the end
of his being is happiness in holi-
ness, 42; distinct from the brute
in creation, 78; from the dust, 78;
made in the image of God, 78; has
dominion over tho creatures, 79;
under the covenant of works, 79;
had mental, moral and religious
nature at first, 91 ; had God's law
on his heart, 91; not a primitive

Index.

427

Man—

savage, 91 ; had convorwi with
God, 91; WHH liable to full, U2 ;
under tho moral government of
God, 92; tho raeo of, related to
Adam, 102.

Makuiaok, In Eden, 90; the relation
diseviHsed, 298; and divorce, 879;
nature of, 380; ItH purpose, 880;
between whom Is it to be, 880, 881.

Mahh, the Homish doctrine rejected,
820, 829.

Matkuiamsm, rejected by the Stand-
ards, 81.

Means, of gracio, 267, seq,; three
branches of, 208 ; outward and in-
ward, 208; term defined, 269; the
Holy Spirit the agent through the,
269 ; of grace necessary to esoa])e
the wrath of God, 2()9.

Mkdiatok, of the covenant of works,
95; of tho covenant of grace, 118-
115; must bo God, 130; must be
man, 181 ; called Jesus, 184; called
Christ, 134; general statement of
his work, 137; ollioes of, 141.

Melanothon, reference to, 20.

Merit, good works not the ground
of, 238; of Christ the ground of
tho sinner's salvation, 206.

Methodist Chuuoh, the articles of
the, 24.

Middle State, described in general,
887 ; soul do(>8 not sleep in the,
888; no sanctitlcatiou in the, 888,
391 ; the body during the, 389 ; no
special places other than heaven
and hell in, 890; no common
place for good and bad, 391.

MiNisTEKS, are to preach the word,
271 ; advice to, 275.

MiSEKY, the result of man's sin, 107.

Monotheism, taught in the Stand-
ards, 58.

Moral, evil abnormal, 81 ; law and
govermnent, 245-248.

Mormons, the polygamy of, rejected,
293.

MuEDKK, condemned, 292.

Nature, the light of, 48; the cor-
ruption of man's, 105 ; transgres-
sions flow from sinful, lOG; divine,
of Christ, 126 ; human, of Christ,
126 ; how human, assumed by
Christ, 128; how the two natures

NATtTKK—

related in Christ, 138; thj union
of tho two myst<>riouHand abiding,
129; the human, sustained and ad-
vanced the divine, 180.
Nkoksmity, theory of metthanleal,
177; woik»s()f, 265.

Oaths, false, forbidden, 295; lawful,
described, 368. 869.

Obedienok, to God's law required,
254, soi}. ; new, In relation to re-
pentance, 231 ; and the Lord's
supper, 832.

Office, those of Christ, 136; the
prophetic, 186; hi the Catechism,
136; the priestly, 148 154; t'w
kingly, 155-158.

Officers, of the church, 351, 852;
of tho church named, 365.

Original, man's, 89 ; circumstances
of man's, 90 ; sin, 102 ; righteous-
n»;8s, 78.

Pantheism, rejected by tho Stand-
ards, 81.

Paradise, that in Eden, 90.

Pardon, an element in justlfl<!ation,
204.

Parents, and children, 288, 289;
and infant baptism, 318, seq.

Parliament, English, and the West-
minster Assembly, 27.

Partku.es, material, not neciossaiy
to personal identity in resurrection
body, 39.

Parties, to the covenant of works,
94 ; to that of grace, 115.

Peace, w"th God, from justification,
209 ; of conscience, 222.

Pelagian, view of man's freedom,
179.

Penalty, of sin is death, 109;
Christ suffered the, 138.

Penitence, an element In true re-
pentance, 230.

Petition, a part of prayer, 340;
humble, 868.

Perseverance, to the end, 222; of
the saints, 239 ; grounds of, 240.

Person, of Christ, 124; Christ unites
three oIUcjos in one, 125 ; two na-
tures in his, 125 ; the theanthroplc,
125 ; of tho Mediator must bo one,
133.

Personality, of God, 54.

fir

BBSSSS

[ill

■ I

428

Index.

Pledge, of the covenant of works,
96.

P0LYTHKI8M, rejected by the Stand-
ards, 53.

Poi'F, not to be the head of the
church, 351.

PosTEKiTT, related to Adam, 102;
relation of Adam to his, 110.

PoSTMILLENNIALISM, alluded to, 106.

Praise, an element of worship, 262.

Pbayek, an element in worship,
261 ; jnedium of, 262; for the dead
to be no, 262; defined, 336; God
to be addressed, 336 ; things to
pray for, 338; the spirit of, 339;
parts of, 340; the rule of, 341:
the Lord's, 341 ; its preface, 341 ;
its petitions, 342, 343 ; conclusion
of, 344.

PitEAoniNG, the duty of the minister,
271 ; by women not allowed, 272.

Peeoept, Christ obeyed the, 138.

Predestination, explained, 66, 71 ;
applied to the saved, 71 ; is choos-
ing in Christ to holiness and life,
71 ; not arbitrary, 72 ; grounded
in grace, 72 ; in the purpose of
God fixes the number of the saved,
73 ; a high mystery to be handled
with care, 75 ; the sinner has no-
thing to do with It, 75 ; gives cora-
fc h to the believer, 75.

Preface, to the ten commandments,
278.

Premillknnialism, alluded to, 166;
Christ's second ad ent not, 398 ; is
extra confessional, »11.

Presbytery, a court of the church,
366.

Preservation, a branch of provi-
dence, 83 ; not continuous creation,
82; relates to all things, 82; re-
lates to each kind of things ac-
cording to its nature and laws,
82.

Preterition, term explained, 67.

Priest, Christ acts as a, 147; Con-
fession on Christ's work as a, 147 ;
office of a stated, 148.

Process, of the fall of our first pa-
rents, 99; of the judgm«mt, 408,

Promise, made to our first parents,
79. 120; connect<id with the cove-
nant of works, 94.

Property, Christ has all those of
man, 127, right of, 294.

Prophet, Christ the, of thr covenant
of grace, 141 ; speaks to the
church, 141 ; is taught by the Holy
Spirit, 143; acta medjatwly or im-
mediately, 143, 144: extent of the
work of the, 144: periods of its
exercise by Christ, 145; he speaks
from God to man, 141.

Propitiation, Christ's work makes,
152.

Providence, doctrine stated, 83; its
two branches, 82; not continuous
creation, 82; extends to all God'a
creatures and all their actions, 83 ;
angels are under it, 87.

Prudence, Christian, 49.

Punishment, is incurred by sin for
the present and the future, 109;
future, discussed, 110,402; capital,
293.

Purgatory, alluded to, 390.

Puritans, reference to the, 25.

Purpose, eternal, of God, 63.

Reformation, the sacramentarian
controversy at the time of the, 298.

Reformed Episcopal Church, change
of articles by the, — .

Regenerate, remains of sin in the,
112; use of moral law for the, 252.

Regeneration, described, 187; Con-
fession emphasizes, 188; term not
used in Catechisms, 188.

Remonstrants, reference to, 22.

Renewal, sanctiflcation is inward
spiritual, 316.

Repentance, unto life, 339 ; coupled
with faith, 339; is toward God,
339 ; is wrought by the word and
Spirit of God, 239; its particulars,
230 333.

Reprobation, the term not used in
the Standards in connection with
the doctrine of the decrees, 67.

Resur motion, of the dead, 393 : who
are raised, 393; the nature of the
resurrection body, 393-396.

Reunion, the Presbyterian Standards
and the branches of the church, 418.

Revelation, explained, 44; makes
known the will of God, 45 ; is made
to the church, 45, 141 ; is commit--
ted to writing, 45.

Revision, of the Standards discussed,
415.

Revolution, the right of, 3'''8.

Index.

429

45 ; ho speaks

lards discussed,

RmnTKOtraNEss, original, 78; Romish
view of, 91 ; original, lost, 105 ; that
of Christ the ground of justiftca-
tion, 207; sanctification produces
personal, 219.

Rule of Faith and Life, the Holy
Scriptures only, 43-49.

Rules, for interpreting the word of
God, 276, 277.

Sabbath, in Eden, 90; and worship,
260 ; how to be kept, 265 ; prepara-
tion for, 265 ; implies rest and wor-
ship, 265 ; its observance enforced,
285, 286; its perpetuity, 287; rea-
sons for its perpetuity, 287.

Saokaments, general description of
the, 298; controversy about, 298;
teaching of Standards about, 299;
the nature of the, 399 ; the purpose
of the, 800; sensible signs in the,
302 ; the inward grace, 801 ; their
number, 303; Romish view, 303;
to be administered by an ordained
minister, 308; the relation of the
sign and grace in the, 303 : same
term applied to the sign and grace,
304; views as to the efficacy of the,
304 ; the teaching of the Standards
as to the efficacy of the, 305, 306;
of the Lord's supper and baptism
compared, 807.

Saouifiok, Christ saves as a, 138 ;
he offered himself a, 138 ; that of
Christ was penal and vicarious,
151.

Saints, shall persevere, be preserved,
and not finally fall away, 239.

Salvation, God's purpose provides
for the means as well as the end
of, 74 ; relates to the elect, the re-
deemed, the called, the believing,
74 ; its end is the glory of God, 74 ;
under both dispensations, 128; of
infants, idiots, and incapables, 195.

Sano'i ifcation, described in general,
216, seq., its nature, 216; its rela-
tion to justification, 216: is God's
gracious work, 217; its condition,
217; its nature in particular, 218,
positive and negative aspects, 219;
over imperfect in this life, 220;
complete at death, 220; causes a
conllict in the soul, 221 ; la a
growth, 221, gives assurance of
victory, 221.

Satan, tempted our first parents, 99.

Satisfaction, Christ made it, 188.

Savage, man at first not a priuuoval
savage, 78, 91.

Seoukity, believers have it in Christ,
209.

Selneohek, reference to, 20.

Sepakation, is the central idea of
death, 109.

Session, a court of the church, 366.

Sin, God not the author of, 70 ; does
not destroy the freedom of man,
70; its nature, 103; brings guilt,
103; its guilt is imputable, 103;
original, 102-104; all men in. 104;
brings misery, 106; incurs Goa'a
wrath and curse, 107; puts men in
bondage, 107 ; death flows from
it, 108; some sins more heinous
than others, 185, 186; the sense of
it in true repentance, 229 ; repent-
ance to be for all, 232 ; God alone
forgives, and he only for Christ's
sake, 233.

Sons, believers are sons of God by
adoption, 215.

Soul, of man described, 78 ; of Christ,
127; of man does not sleep be-
tween death and the resurrection,
388.

Source, of the fall of man, 99.

Sovereignty, of Gc J the fundamen-
tal fact in the decrees, 67 ; of God
in relation to worship, 288.

Spirit, the Holy Spirit is the infalli-
ble judge in mattcirs of religion as
ho speaks in the Scriptures, 51 ; is
the exegete and apologete, 51 ; ho
applies the work of Christ in the
experience of the believer, 120 ; is
the agent in regeneration, and ef-
fectual calling, 188-190; is agent
in sanctification, 218; gives ability
to do good works, 236 ; his indwell-
ing, 240; agent in V)les8ing the
means of grace, 269 ; in the Lord's
supper, 830.

Spirituality, of God, 54.

Standards, not, dtrictly speaking,
Christo-centric, 124; give a proper
place to doctrine and ethics in their
system, 211; are comprehensive,
406; are definite, yet catholic in
spirit, 402; commended, 408.

State, and tho church, 373, seq.,
middle, 887, 388.

430

Index.

j::|:|lBJ

■N'lii

1 1

i 1 1

-,.

SunscRiPTioN, to creeds by the office
bearers in the church, 3o : relation
of the member of the Presbyterian
Church to, 35.

Substance, Christ partook of that of
Mary, 128.

Suicide, reference to, 293.

Sui'EHEKooATioN, works of , impossi-
ble, 237.

Susi'ENsioN, a form of church cen-
sure, 354.

S WE A KING, false, condemned, 295.

Swoun, the power of, in civil govern-
ment, 374.

Symbol, a name for a creed, 30.

Synods, of Doit, 22; and councils of
the church, 350 ; are church courts,
357; their purpose, 357; their
functions, 358; they make rules
for worship and government, 359 ;
their authority, 360; their deci-
sions not infallible, 360 ; have the
Holy Spirit to guide them, 360; de-
scribed, 366.

Tables, the two, of the law, 279.

Temptation, of our first parents, 99.

Testament, and covenant compared,
115.

Thanksgiving, an element of wor-
ship, 261 ; a part of prayer, 340.

Theft, forbidden, 294.

Theocentkic, the principle of the
Standards, 413.

Theses, reference to, 21.

Tkansgkkhsion, actual, flows from
sinful nature, 106.

Tkanslations, of the Scriptures to
be made for the people, 50.

Tree, of knowledge of good and evil,
90; of life the pledg« of the cove-
nant of works, 96 ; of knowledge,
its conditions, 96.

Tkinity, of the Godhead stated, 59 ;
three distinct yet related persons
in one essence, 59; each person
has a peculiar personal property,
60; the first has paternity, the
second has sonship, and the tliird
has procession, 60, 61 ; proofs of
the Trinity, 61, 62; each person
has its own mode of subsistence
and activity, 63.

Tbitheism, excluded by the Stand-
ards, 53.

TwissE, reference to, 26.

Unfermented, wine not necessary

in the Lord's supper, 325.
Union, of two natures in the person

of Christ, 125.
Unleavened, bread not necessary in

the Lord's supper, 325.
Unregenkkate, works of the, 238;

such men may deceive themselves,

241 ; use of the law of God for the,

251.
Ursinxjs, reference to, 23.
Usher, reference to, 24.

Vengeance, Christ takes it upon his

enemies, 158.
VioAKious, the work of Christ is,

151
Visible, a phase of the church,

348.
Volition, man free in it, 174.
Vows, lawful, described, 370: Romish

doctrine of, rejected, 370; to bo

made to God alone, 372.

War, subject discussed, 292.

Wesley, reference to John, 24.

Westminster Abbey, reference to,
24.

Westminster Assembly, reference
to, 24, 25; its work approved by
the Scottish Assembly, 27; and
baptism, 309; and premillennial-
ism, 412.

Will, of man described, 171, 172;
its relation to the other faculties,
172; its freedom, 173; not deter-
mined by any kind of necessity,
173; man needs more than a mere
change of will, 175.

Witness, of the Holy Spirit by and
with the word, 48 ; of the Spirit in
believers, 242.

Women, are not to act as preachers
of the word, 272.

Word of God, as the rule of faith,
43 ; the gospel call is by the, 193 ;
a means of sanctiflcatioii, 218; the
rule of good works, 234 ; a revela^
tion of tlio law of God, 246; a
means of grace, 268, 269; the use
of the, 270; what it is, 270; sum-
mary of, in ten commandments,
270 ; to be publicly read, 271 ; Pro-
testant practice in regard to the,
271 ; made effectual only by the
Holy Spirit, 272; the effects of,

Tnpex.

431

WonD OF God —

272; how it is to be preached, and
heard, 273; the attitude of the
hearer of the, 274; advice to min-
isters about preaching the, 275;
rules for interpreting the, 276,
277.

Works, the covenant of, 89; good,
234; of supererogation, 273.

World, product of divine creation,
77; made in six days, 80; had a
beginning, 81.

Worship, directory for, 2.') ; religious,
259; and the Sabbath-day, 200,
263; the duty of, 260; the true
mode of, 261, 281; the proper
object is God alone, 261, 279;
images not to be used in, 261;
the parts of, 261 ; special acts of,
are oaths, vows, and fasts, 263 ; the
place of, 203 ; the time for, 263,
264, 285; the spirit of, 283.

ZwiNGLB, reference to, 21.

,ct as preachers