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 .ill • iimivpiippi I 
 
 ym 
 
 / 
 
 
 
 THE 
 
 PROMINENT POINTS 
 
 or 
 
 PRESBYTERIANISM 
 
 BT 
 
 REV. DR. A. W. McLEOD, 
 
 THORBURN, N. S. 
 
 •:» 
 
 1 
 
 " The truth I speak impugn it whoso lid "— Knox. 
 
 "IBtritae otpitia binwi." 
 
 HAUFAX : 
 
 NOTA SOOTIA PUHTIHe Ck)ltPANT. 
 
 .1888. 
 
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 The Froiinent Points of FregliyteiiiuiiiiB. 
 
 I.- ORDER, GOVERNMENT AND WORSHIP. 
 
 1. What is tbe origin of the term " Presbyterian" 1 
 
 " Presbyterian " comes from the word " presbyter," or 
 *' elder," meaning an aged man, one whose ripe experience 
 would ensure wisdom in ruling and command respect for his 
 teaching ; in its present use the word "elder" refers to the 
 di<4nity and responsibility of the office, and not to the age 
 of the person. 
 
 2. What is Presbyterianism, and what are its distinctive 
 features? 
 
 Presbyterianism is that form of Church government in 
 which presbyters or elders are both rulers and teachers. 
 The distinctive features of this system are, — The Equality 
 of the Ministry, the government of the Church by Ruling 
 Elders, and the attainment of unity and co-operation by 
 courts of review and control.f ''That is a Presbyterian 
 Church, in which the Presbytery is the radical and leading 
 judicatory : in which Teaching and Ruling Elders have com- 
 mitted to them the watch and eare of the .whole flock ; in 
 which all ministers of the word and sacraments re equal ; 
 in which Ruling Elders, as the representatives of the people, 
 form a part of all ecclesiastical assemblies, and partake it» all 
 authoritative acts, equally with the Teaching Elders." 
 Miller on Presbyterianism, pp. 8 and 9. 
 
 3. According to what model did the apostles organize 
 the Christian Church, and what was the character of that 
 model 1 
 
 The model followed by the apostles was tiie Jewish 
 Synagogue. Our blessed Lord was accustomed to teach in 
 
 fVliller on Presbyterianism. p. 45. 
 
 L+flH-<?7 
 
; '■■*' ! 
 
 '•„. n- 
 
 ' ■' ■ ■■ * t ■ 
 
 the Synagogues as Ho journeyt^d from plnre to pfucp, Luke 4 r 
 15, 44 ; Matt. 4 : 28 ; 9 : 35 ; .John 18 : 20. The apostles 
 resorted to the Synagogues, seeking to convert the Jews to 
 the gospel of Christ. Acts 13 : 15,42 ; 14 ; 1 ; 17 : 10, and 
 18 : 1^. When the Jews, to wh»ni the apostles preached, 
 embraced the gospel of Christ, their Synagogues and officeis 
 became Christianized. The Jewish Synagogue became a 
 Christian Church, its ruler, elders and deucons continuing to 
 perform their duties as before, and knowing no change 
 except spiritual enlightening, faith in Jesus Christ, and the 
 gift of His Holy Spirit. As the organization of the Syna- 
 gogue was completely adapted to the needs of the Church, the 
 apostles simply transferred the order, government and wor- 
 ship of the former to the latter. " These early churches were 
 in many instances converted Synagogues." — Archbishop 
 Whately. The character of the Synagogue, as determined 
 by the best authorities on the subject, was essentially 
 presbyter ian^ 
 
 4. How can it be proved that the order,, government 
 and worship of the Synagogue were Presbyterian I 
 
 (1 .) Because the officiating minister of the Synagogue cor- 
 responded exactly to the moderator of the Kirk-Session and 
 pastor of a Parish Church. — Vitringa De Synagoga, p. 934. 
 The titles " bishop," pastor," " presbyter," were familinr and 
 denoted one and the same class of officers in the Synag(>gue. 
 The Synagogue was eosentially a popular assembly, invested 
 with the rights and possessing the powers which are essen- 
 tial to the enjoyment of religioivs liberty. Their govern mejit 
 was voluntary, elective, free, and admiijistered by rulers or 
 elders elected by the people. The ruler of the Synagogue 
 was the moderator of the college of elders, but only primus 
 inter pares, holding no official rank above them. — Vitringi 
 De Vet: Syn. : Liber. 3, C. 16. The conditions and quali- 
 ficaticns required of the ruler of the Synagogue and 
 moderator of a Kirk-Session, i. e., a bishop or presbyter, are 
 exactly similar. He must be of full age, active, the father 
 of a family, possessed of a good voice, apt to teach. — Com- 
 pare Vitringa, p. 934, and Titus 1 :.6-9 ; 1 Tim. 3 : 1-7. 
 
 (2.) Because the bench of elders of the Synagogue cor- 
 responded precisely to the bench of elders in the Christian 
 Church. They exercised disclipline, ruled, watched over the 
 
 : V ..Sfc"-- ,.J-,-. 
 
 i>Sft: '-:■'■': ,V'- 
 
 i>w I'-Vj « 
 
w^m 
 
 V 
 
 8 
 
 flock, nsflistin^ the mooerator just as our elders do. — Acts 18: 
 8, 17 ; Luke 8 : 41, 411 ; Ephes. 4:11; i Tim. 5 : 17, and 
 Vitrin«a Syn. : pp. 549, 621 and 727. 
 
 (3 ) Because the d^^acons of the Synagoj^ue corresponded 
 to the deacons of the early Church. Their duties wero to 
 care fur the Church or Synagogue, attend at the door, look 
 after the \h)ot and the finances of the congregation, — Acts 
 6: 1-7. 
 
 (4.) Because the order of worship was the same in the 
 Synagogue and the early Church ; viz., Prayer, Old Testa- 
 ment IcHsons read from the law and the Prophets, the 
 exhortation or sermon, singing of Psaln.s and Benediction, 
 Schaff-Herzog En. : Art. : Syn. It would hardly be an 
 exaggeration to say that the worship of the Church wag 
 identical with that of the Synagoguo ; modified (1) by the 
 new ti-uths, (2) by the new institution of the Lord's Supper, 
 (3) by the spiritual Charismata — Smith's Bible Diet. : Syn. : 
 Sec. ii. Hence the order, government and worship of the 
 Jewish Synagogue were reproduced and perpetuated in the 
 Christian Church, and as shown above these were essentially 
 2)re8hyterian. 
 
 5, Why do Presbyterians adhere to one order of gospel 
 ministers, i. e., presbyters, while they reject bishops and 
 deacons as distinct orders in the Church of Christ f 
 
 (I.) Because they find only one order warranted in the 
 word of God, and that order the presbyterate. — 1 Tim. 4 : 
 14 ; 1 Peter 5:1-2; Acts 20 : 28. 
 
 (2.) Because deacons are not ministers of the word, but 
 Ipymen. A careful study of Acts 6 : 1-7, will show that dea-* 
 cons were appointed for the express purpose that the apostles 
 might give themselves continually to the ministry of the 
 word and to prayer ; that deacons were to look after the 
 neglected poor of the congregation ; that the qualifications 
 required of them are not such as are required of ministers of 
 the word. They are to be men of honest report, full of the 
 Holy Ghost and wisdom, in order to caM for the neglected 
 poor and manage the finances ; but aptness to teach required 
 of those who are to labour in word and doctrine is not 
 mentioned. • . ■ 
 
 (3.) Because onr Lord gave only one commission, and in 
 that commission He recognized only one order of ministers, 
 
I, ' 
 
 .- 1 
 
 ^.-.^ •.,•(.'..',» 
 
 
 ^Mfitt. 28 : 1^-20) who were to preach the word airl >»npiir#» 
 Now, " the preaching of the word and the administration of 
 the Sacraments constitute the two principal parts of the 
 pastoral office." Calvin's Inst. B. 4, chap. 3. .j. ; 
 
 ,.> (4.) Because the terms " bishop " and " presbyter " are 
 ^ed interchangeably in Scripture, and denote but one order 
 6f ministers. 
 
 A comparison of the New Testament pa»«ngc8 on the 
 aubject will show that these titfes are convertible. 
 
 (1.) Acts 20, 17, 28. Here Paul calls the same porwon* 
 designated "elders of the Church (v. 17)» •* overseers " or 
 bishops (v. 28), charging them to feed the Church of Oo<i 
 as pastors. ., .^ 
 
 (2.) Phil. 1:1. In the Chiircb of Phiiippi a plurality 
 of bishops would not be necessary, and it would be uuiikuly 
 that 80 important an order as the presbyters should be 
 entirely overlooked by Paul in his opening address. That 
 the apostle means presbyters and deacons in this passage it 
 conceded by the most eminent of Episcopalian critics In 
 his remarks on tiiis passage Dr. Whitby says: "Both Greek 
 and Latin fathers held bishop and presbyter as convertible.'* 
 ••The word is synonymous with presbyters." — Junaieaon, 
 Fausset and Brown. u ' ^ */ 
 
 (3.) Titus 1 : 5-7. In verse 6 Paul says to Titus ; 
 ** Ordain elders in every city as I had appointed thee," and» 
 in verse 7 he calls those spoken of as elders, " bighops." 
 
 (4.) 1 Peter 5 : 1-2. "The elders who are among you I 
 exhort, who am an elder ;" " feed the flock of God wliich ia 
 among you, taking the oversight thereof." Peter addresses the 
 presbyters as bishops, and solemnly exhorts them as to their 
 episcopal and pastoral duties. 
 
 (5.) Because the the qualifications of bishop and elder, 
 or presbyter, are the same. 
 
 A comparison of 1 Tim. 3 : 2-7 for a bishop, with Titus 
 1 : 6-9 for a presbyter or elder, will show that they are 
 identical throughout. ? ;■ - >i 't ' < ■ « • 
 
 * 6. Because the duties required of bishops and presby- 
 ters are the same. These are to rula, to teach, to adnunister 
 sealing ordinances, and to ordain. Such duties presbyters 
 are warranted by Scripture to pfirform. 1. Presbyters rule. 
 
 *r 
 
p 
 
 
 > Tim. 6: 17; counsel, Acts 15; 2. Presbyters teach, 
 1 Tim. 5:17. "Let the elders that labour in word and doc- 
 trine be counted worthy of double honour ;" 3. Presbyters 
 administer sealing ordinances. Such are implied by Paul in 
 his address to the elders of Ej»he.su8 (Acts 20 : 28) as the 
 flock of God could not be fed without the ordinaoc^s o^ His 
 tjppointment. ' * ' ' ' '/ ^- "«;?"—.- r 
 
 The apostles gave themselves specially to the preaching 
 of the word (1 Cor. 1 : 14, 17) leaving preebytere to admin- 
 ister sealing ordinances. The sacrament of the Lord's 
 Supper was observed every Sabbath, presbyters necesaarilv 
 officiating. (Acts 20 : 7), 1 Tim. 5:17; 1 Peter 5 : 1-2. 
 
 Presbyters ordained, Acts 13: 1-3. "This account is 
 the most ample of an ordination to be found in Scripture. 
 The ordainers were not apostles, nor modern bishops, but 
 simply presbyters from A:»tioch, who laboured in word and 
 doctrine." Miller on the Christian Ministry, p. 63. 
 
 "Neglect not the gift that is in thee, which was given thee 
 by the laying on of the hands of the Presbytery," 1 Tim. 4:14. 
 
 7. Presbyterians reject holy-days, god-fathers and god- 
 mothers in Baptism and kneeling at the Lord's Supper, for 
 the following reasons : — 
 
 1. — There is no Scriptural warrant for Holy days, either 
 from precept or example. The mention of Easter in Acts 
 12:4, has no application whatever to the subject, the cornet 
 rendering being " intending after the Passover to bring Uim 
 forth to the people." 
 
 2. — We find positive evidence in God's word against the 
 observance of such days. Compare Col. 2 : 16, and Gal. 
 4 : 9-11, and note how Paul disapproved of such set times. 
 (Gal. 4:11.) r' • . k • ^ .... .. ..,.,■ ...j 
 
 3. — "There was no holy day observed save the Lord's Day 
 in the Christian Church during the lives of the apostles, nor 
 do we find any hint that such days were observed until 
 towards the close of the second century." Miller on 
 Presbyterian ism, p. 74. 
 
 4. — The observance of uncommanded days is ever founil 
 to interfere seriously with the duo sanctitication of the Hul.^ 
 Sabbath. ..•._:;....;«,„ ... ...,.■.-..■„ .^ , >; 
 
■-H" 
 
 • ^, 
 
 6 
 
 ' Presbyterians reject god-fathers and god-mothers in 
 Saptism : — 
 
 1. — Because there is not a shadow of evidence in the 
 New Testament that any but parents were admitted to 
 answer for their children in Baptism. 
 
 2. — We find no trace of sponsors other than the parents 
 during the first 500 years after Christ. Augustine permitted 
 guardians to present the cliildren when their parents were 
 dead, or when the children were removed from them and 
 could not be presented by the parents ; but this, Augustine 
 explains, was permissible only because of the peculiar 
 circumstances of the children. 
 
 Presbyterians reject kneeling at the Lord's Supper : — 
 
 1. — Because our Lord "sat down with the twelve." (Matt. 
 26 : 20.) 
 
 2. — Such a practice was unknown in the Church until 
 the thirteenth century. 
 
 3. — Kneeling at the Lord's Supper originated with the 
 doctrine of Transubstantiation, and should have been rejected 
 with it by all Protestants, f 
 
 8. What are the usual Courts of the Presbyterian 
 Church, and what is tne the Scriptural authority for such 
 Couits 1 
 
 The Church Session, the Presbytery, the Synod, and the 
 General Assembly are the uyual Courts. •' Their power is 
 wholly moral or spiritual, and that only ministerial and 
 declarative, (Acts 15 : 1-32.) They possess the right of 
 requiring obedience to the laws of Christ ; and of excluding 
 the disobedient and disorderly from the privileges of the 
 Church." Form of Gov., Chap. 8, Sec. 2. 
 
 1. — The Church session consists of the pastor or pastors, 
 and ruling elders, of a particular congregation, (Acts 14 : 23 ; 
 1 Cor, 5 : 4.) " The Church session is charged with main- 
 taining the spiritual government of the congregation;" to 
 preserve the pnrity and peace of the Church ; " to receive 
 members into the Church ; to admonish, rebuke, suspend or 
 exclude from the Sacraments those who are found to deserve 
 censure ; to concert the best measures fur promoting the 
 
 t Miller on Presbyterianisin, pp. 78-81. 
 
spiritual interests of the congregation ; and to appoint dele- 
 gates to the higher judicatories of the Church. Form of 
 Govt., Chi'p 9, Sec 7. 
 
 The Scriptural warrant for such a Court is found in 
 Acts 1 4 : 23, they ordained them " elders in every Church ; " 
 in Titus 1,5, "ordain elders in every city," and in Act» 
 20 : 28. The Session of the Synagogue, or " Lessei Syna- 
 gogue," is referred to in Luke 12 : 11, 21 : 12 ; Matt. 10 : 17, 
 Mark 13:9; John 16:2; 1 Cor. 16 : 22 ; 1 Cor. : ft, af 
 exercising its judicial power. The Court of the Synagogu* 
 was composed of the ruler or moderator, and the college of 
 eiders, corresponded precisely to our Kirk-Sessson. Neander, 
 Vitringa. 
 
 2. — "A Preshytery consists of all the ministers, in numl)«r 
 not less than five, and one ruling elder from each congreg*- 
 tion, within a certain district. The Presbytery has powur 
 to receive and issue appeals from Church session and refer- 
 ences brought before them in an orderly manner ; to examine 
 and license candidates for the holy ministry ; to ordain, 
 instnl or induct, remove, and judge ministers," &c. Form of 
 Govt., Chap. 10, Sees. 2 and 8. Warrant for such a Couft 
 is found in Acts 15:2-6; 1 Tim. 4 : 14 ; Acts 6 : 6, an4 
 Acts 21: 17-18. 
 
 3. — The Synod is the next higher judicatory above the 
 Presbytery, and sustains the same relation to it that tbd 
 Jewish Court of the Temple, or " Larger Synagogue," did to 
 the " Lesser Synagogue," or Court of the Congrej^ ^tion. ** Ai 
 a Presbytery is a convention of the bishops und cldi^rs 
 within a certain district, so a Synod is a conventior f tb# 
 bishops and elders within a larger district, including hdfit 
 three presbyteries. The ratio of the representation of ^Idi^M 
 in the Synod is the same as in the Presbytery." Form of 
 Govt., Chap. 11, Sec. 1. 
 
 4. — The General Assembly is the Supreme Court of thd 
 Presbyterian Church. It includes in one representative 
 body all the congregations and churches of Presbyterians in 
 the nation. This Supreme Cou't is composed of mmistGri 
 of settled char<:es and iling eldiT'*, chosen in equal numbiuris, 
 being a certaii' propori >ii of th^ { '•sbyters decided upon fop 
 convenience,- - these u ^ called " Commissioners to the 
 General AsvS mbly." TL warrant is the same as for th§ 
 Presbytery and Synod a!> above. 
 
Such are the four Courts of the Presbyterian Church. 
 
 .Presbyterianism, as a system, is unique. Its framework 
 is elastic and applicable to any possible phase of society. It 
 works equally well in one Church or in a group ot Churches. 
 " It is a world-converting institution. It nerds but the 
 breath from Heaven, the living soul, the spirit's mighty 
 impulses, the heart, the will, to make it all that any system 
 can be." — Dr. Hatfield. 
 
 II.— FAITH AND PRACTICE. 
 
 
 1. What do Presbyterians mean by " the Church ?" 
 
 " The Catholic or Universal Church, which is invisible, 
 consists of the whole number of the elect that have been, are, 
 or shall be gathered into one, under Christ the Head thereof ; 
 and is the spouse, the body, the fullness of Him that filleth 
 all in all." 
 
 "The visible Church, which is also Catholic orUniversal 
 under the Gospel, consists of all those throughout t'ae world 
 that profess the true religion together with their children ; 
 and is the kingdom of the Lord Jesus Christ, the house and 
 family of God, out of which there is no ordinary possibility 
 of salvation." Conf. Chap. 25, 1, 2. 
 
 2. How can it be proved that the people of God before 
 Christ constituted a Church, and that the Church of Christ 
 has been one and the same under both dispensations ? 
 
 1. — By the fact that the people of God have always had 
 the same promises, the same Kedeemer, the same faith in 
 Him as the Son of God and Saviour of the world. 
 
 The promise (Gen. 3: 15) made to Adam immediately 
 after the fall was applicable equally to both dispensations. 
 It is referred to in Isa. 7:14; Mi.-h. 5 : 2-3 ; Matt. I : 23 ; 
 Luke 1 : 35, and declared by Paul (Gal. 4 : 4-5) to mean the 
 Son of God. The promise made to Abraham, that in him 
 all families of the earth should be blessed (Gen. 12:3) Paul 
 shows (Gal. 3:16) n)oant Christ. The Lord Jesus ('hrist 
 was " the seed " appointed by God to bless both old and 
 now dispensations. Paul asserts that the Gospel was 
 
i 
 
 9 
 
 preached unto Abraham, being included in the promise (Gal. 
 3 : 8.) Christ Himself declares that Abraham saw His day 
 and was glad (John 8 : 5-6 ) 
 
 The rich blessings that flow to His people through 
 Christ are promised equally to both dispensations. In Isa. 
 43 : 25 ; 55 : 6-6 ; Psa. 103 : 2-3 ; 2 Cron. 7:14, and Ezek. 
 36 : 25-29, sin is declared lo be pardoned on repentance, 
 restoration to the divine favour is granted ; the heart is 
 renewed and the gift of the Holy Spirit bestowed with a 
 freeness and a fullness unsurpassed by any promises of the 
 !New Testament. 
 
 2. — The same Redeemer is presented under both dispen- 
 sations. The seed of the woman (Gen. 3 : 15), the seed of 
 Abraham (Gal. 3 : 14), the Son of David (Psa. 89 : 27), 
 is the Lord Jesus Christ. Isa. 53, is abundantly fulfilled in 
 the touching gospel narratives of the four Evangelists, as to 
 what our Lord did and suffered. Christ's death atoned for 
 both dispensations (Heb. 9 : 15.) He is called the *' Lamb 
 alain from the foundation of the world," (Rev. 13:8.) 
 
 3. — The condition of salvation was the same under 
 both dispensations, viz., faith in the promise of redemption 
 through Christ. Abraham received Christ by faith, resting 
 on the promise of redemption through Him (Rom. 4 : 20-21.) 
 The blessing promised Abraham and given him by faith 
 came through Christ, the " seed of Abraham," upon the 
 Gentiles (Gal. 3 : 14). The salvation revealed in the Gospel 
 had been already made known by Moses and the prophets 
 (John 5 : 46 ; Acts 26 : 22-23 ; Rom. 3 : 21-22). Paul 
 declares that he preached " none other things than those 
 which the prophets and Moses did say should come." 
 (Acts 26 : 22.) 
 
 In Gal. 3 : 13-28, the Apostle proves conclusively that 
 the Covenant under which we live, and by whose terms we 
 are to be saved, is the identical Covenant made by God with 
 Abraham. " There is neither Jew nor Greek, there is neither 
 bond nor free, there is neither male nor female ; for ye are 
 all one in Christ Jesus." " And if ye be Christ's then are ye 
 (Gentiles)Abraham's seed and heirs according to the promise." 
 The same truth is taught in Acts 3 : 25-26; 13:32-33; 
 Rom. 15 : 8-12 ; Matt. 8:11; Rom. 11 : 16-29 Seeing 
 that the people of God have had the same glorious promises, 
 the same Gospel preached to them by the prophets and 
 
10 
 
 apostles, the same Redeemer, the same salvation presented 
 on the same condition of faith and repentance, and the same 
 covenant and covenant-keeping God ; therefore, the people 
 of God, under these two dispensations, must of necessity 
 constitute one and the same Church. 
 
 3. "What is the Covenant of Grace ? How was it 
 manifested under the Old Testament, and how is it mani- 
 fested under the new ? 
 
 The Covenant of Grace is that " whereby lie freely 
 offereth unto sinners life and salvation by Jesus Christ, 
 requiring of them faith in Him, that they may be saved ; and 
 promising to give unto all those that are ordained unto eternal 
 life His holy spirit, to make them willing and able to believe. 
 This Covenant was differently administered in the time of 
 tiie law and in the time of the Gospel ; under the law it was 
 administered by promises, prophecies, sacrifices, circumcision, 
 the paschal lamb, and other types and ordinances "... 
 "Under the Gospel, when Christ the substance was exhibited, 
 the ordinances in which this Covenant is dispensed are the 
 preaching of the v jrd, and the administration of the Sacra- 
 ments of Baptism and the Lord's Supper." Conf. Chap. 8, 
 Sees. 3, 5, 6. 
 
 4. What definite views of Christ's work are presented 
 by the Lord's Supper and Baptism ? 
 
 Our Lord declared that He died as a substitute and 
 sacrifice. " This is my body which is given for you ; this do 
 in retr.ambrance of me," (Luke. 22 : 19). "This is my blood of 
 the New Testament, which is shed for many for the remis- 
 sion of sins," (Matt. 26 : 28). Redemption, through the 
 atoning death of our Lord Jesus Christ, whom God hath set 
 forth to be a propitiation for our sins, is the prominent idea 
 which the Lord's Supper exhibits. At the same time it 
 promises and pledges that the sins of those who receive and 
 trust in Christ shall certainly be forgiven. 
 
 Baptism is a sign of the Covenant of Grace. " It signi- 
 fies the great truths that the soul is cleansed from the guilt 
 of sin by the sprinkling of the blood of Christ, and purified 
 from its pollution by the renewing of the Holy Ghost." 
 " When God promised to be a God to Abraham and his seed 
 after him, He appointed circumcision as the seal and pledge 
 of that promise. So when He promised to save men by the 
 
11 
 
 blood of Christ and by the renewing of the Holy Ghost, he 
 appointed Baptism to be, not only the sign, but also the seal 
 and pledge of those exceeding great and precious promises."* 
 The Lord's Supper, therefore, exhibits and emphasizes 
 Ckrisfs atonivg deaths and Baptism exhibits and emphasizes 
 cleansing by the renewing of the Holy /Spirit. The promi- 
 nent idea in the former is the atoning deaths the prominent 
 idea in the latter is cleansing by the Holy Spirit, who 
 applies the blood of sprinkling, liom. 3 : 25 ; Titus- 3 : 5. 
 
 5. How may it be shown that Baptism takes the place 
 of circumcision as a sign and seal of the Covenant of Grace 1 
 
 Both rit(?s point to a cleansing required of man and 
 promised by God (Gen. 17 : 11, and Deut. 30 : 6). A care- 
 ful inquiry will show that these rites were considered by 
 God as of equal import and signification. 
 
 1. — Baptism expresses purification, so does circumcision. 
 
 2. — By appointment of God Baptism stands for faith, a 
 seal of righteousness, so does circumcision (Rom. 4 : 11). 
 
 3. — In Baptism the subject professes repentance and 
 faith, covenanting with God, while God pledges cleansing 
 and pardon covenanting with the subject, so in circumcision. 
 (Gen. 17: 11). 
 
 4. — Baptism introduces proselytes into the family of 
 God, and declares to believers their position as cove.iant ' 
 children, so with circumcision. " In circumcision man says, 
 ' I covenant with thee, O God, repenting of my sins and 
 looking through faith to offered righteousness ; ' God 
 responds, * I covenant with thee, my believing child, and 
 ■will wash away your impurity and accept your righteousness,' 
 So speaks Baptism. Finally, circumcision carried the 
 believing provselyte or his child into the visible family of 
 God, and brought the arms of the Father around His adopted 
 children, so does Baptism." f Pres. Quarterly Review, 
 March, 1855. Baptism, therefore, takes the place of cir- 
 cumcision under the New Testament, and should bo 
 administered to all those qualified to receive the rite of 
 circumcision under the old dispensation. 
 
 * Hodge's Theology, vol. in, p. 589. 
 tGrao6 Westervell, p p. 53-65. 
 
12 
 
 6. How may it be proved that God's covenant with 
 Abraham had a spiritual as well as a temporal side ? 
 
 By the word of God itself. " But he is a Jew, which is 
 one inwardly; and circumcision is that of the heart, in the 
 spirit and not in the letter ; whose praise is not of men, but 
 of God," (Rom. 2 : 29). " For we are the circumcision which 
 worship God in the spirit and rejoice in Christ Jesus, and 
 have no confidence in the flesh," (Phil. 3: 3) God cove- 
 nanted to be a God to Abraham and to his seed for ever. 
 (Gen. 17: 4-14). Circumcision is called "a seal ot the 
 righteousness of the faith," (Rom. 4:11). 
 
 In Col. 2: 11, "Circumcision without hands," and 
 '* buried with Him in Baptism," denote the new and spiritual 
 life of the new creature in Christ Jesus. Both expressions 
 are used by the Apostle to mean putting off the old man, 
 and putting on the new man (2 : 11-12). 
 
 7. Upon what Scriptural authority do Presbyterians 
 baptize the infants of believing parents ? 
 
 1. — In all God's covenants with His people He included 
 their seed equally with themselves, (Gen. 12:2-3; 17:7; 
 Gal. 3 : 16-18). 
 
 2. — In the confirmation of God's promise to Abrai..;*"; 
 " I will be a God to thee and to thy seed," there was an 
 appointed religious rite, *' circumcision," which by God's 
 command was to be administered to infants as to adults, 
 (Gen. 17: 7). 
 
 3. — The Church of God, under both dispensations, ia 
 substantially one and the same, (Heh. 9 : 15). 
 
 Besides, it is nowhere stated in Scripture that any change 
 was made repealing this law of the Old Testament, that 
 required children to be presented to the Lord, and the seal 
 of the covenant affixed to them. 
 
 4. — As circumcision was appointed by God to be applied 
 to unconscious babes, as the sign and seal of the covenant,t 
 and since Baptism is appointed by God as the sign and the 
 seal of the new dispensation^ and the law requiring the seal 
 to be applied to children being still binding, therefore 
 Presbyterians deny the right of any human authority to 
 forbid the application of the rite of Baptism to infants.* 
 
 I' 
 
 fGen. 17 : 7-14. $Matt. 28 : 19. "Grace Westervell, p. 47. 
 
13 
 
 Our Lord did not repeal the hw commanding little onea 
 to he set apart bj' circumcision, but in full view of that law 
 said, "Suffer the little children to come unto me, and forbid 
 them not." (Mark 10: 14.) 
 
 "And He took them in His arms and blessed them, laying 
 His hands upon them," (Mark 10 : 16). Of such as these is 
 the kingdom of Heaven. 
 
 Our Lord was much displeased at His disciples for 
 attempting to keep the little ones from Him. " In bringing 
 the children at that moment, the mothers interrupted Him 
 in an important doctrinal discourse ; yet Jesus suspended 
 His teaching, and gave place to a sentiment, a symbol, a 
 sacrament ; for the blessing was of the nature of a sacra- 
 ment. It signified that there was a place in His thought, 
 in His heart, in His mission, in His Church, for children 
 who were too young to understand His teaching." — J. P. T. 
 in Butler's Bible Work. 
 
 6. — Five instances of household Baptism are recorded in 
 the New 'iestament, which of themselves furnish author- 
 ity for the baptism of families collectively. The recorded 
 instances are the household «)f Cornelius, Acts 10 : 47-48 ; 
 of Lydia, Act-s 16:15 ; of the Philippian jailor, Acts 16:33 ; 
 of Crispus, Acts 18 : 8 ; of Stephanas, 1 Cor. 1:16. 
 
 7. — Because the promise of God is as much for the child 
 as it is for the parent (Acts 2 : 39 ; 3 : 25.) Because the 
 command of God binds us to present the little ones to Him 
 in Baptism, and cannot be neglected without loss of spiritual 
 blessings and positive disobedience to his word. (Gen 
 17: 14; Mark 10: 14). 
 
 8. What is the Presbyterian belief as to mode of Bap- 
 tism, and why do Presbyterians hold such a belief? 
 
 " Dipping of the person into the water is not necessary ; 
 but Baptism is rightly administered by pouring or sprinkling 
 water upon the person," (Conf. Chap. 28, Sec. 3.) Dipping 
 of the person into the water is not necessary. 1. — Because 
 it 13 not commanded in the word of God. 2. — Because the 
 n'ord dip (bapto) is too narrow and fails to cover the exten- 
 sive range of baptizo. The word baptizo, to baptize, means 
 to wash with water. It does not bind specially to any 
 mode, the only necessary thing being to make such an appli- 
 cation of water as shall render the act significant of the 
 
u 
 
 purification of the soul. 3. — Because the word dip, bapto, 
 aa used by the OUl Testament writers, does not mean to 
 immerse, (Lev. 4 : 17 ; 9 : 9). The word immerse, or plunge, 
 makes no provision tor withdrawing the person immersed or 
 plunged ; it expresses a condition or state, not a definite act, 
 and is therefore too narrow to render the full meaning of 
 baptizo. 4. — *Becau8e "all Greek writers refuse to inter- 
 change baptizo and bapto," (baptize and dip) ; f because 
 "the Holy Spirit persistently refuses to employ bapto or to 
 interchange it in ?. single instance with baptizo, in speaking 
 of Christian Baptism," (Matt. 28 : 19). 
 
 Presbyterians pour or sprinkle for the following reasons: 
 
 1. — Because .'prinkling was the mode commanded by 
 God under the old economy, (Ex. 29: 16-20. Hyssop was 
 dipped in the blood and the blood then sprinkled on the 
 person, (Lev. 14 : 6-7). 2. — Because oprinkling was the 
 mode practiced under the Musaio dispensation, and ii em- 
 ployed nine out of ten times in the law to denote the rite of 
 purification. | 
 
 3. — Because the purifications referred to in Heb. 9 : 13, 
 19, 21, 22, were all performed by sprinkling, (Lev. 16:14 16). 
 
 4. — Because the Holy (ihost is said to be "poured 
 upon," (Joel 2 : 28-29), to " fall upon," (Acts 10 : 44-45), to 
 " sprinkle," (Ezek. 36 : 25), to " be shed forth," (Acts 2: 33), 
 but nowhere in all iScripture do we find that persons were 
 dipped or immersed into the Holy Spirit, (Isa 52 : 15 ; Acts 
 2: 17-18.) 
 
 5. — Because John, being zealous for the law, would 
 employ the usual mode, and the only authorized mode for 
 purification, i. e., sprinkling with a bunch of hyssop dipped 
 in water, (Psa. 51:7). For John to immersa with his own 
 hands the multitudes that flocked to him froni all parts of 
 Judea, would be utterly impossible, (Matt. 3 : 6). 
 
 6. — Because it cannot be proved that Christ was dipped, 
 on the contrary, the evidence is in favour of sprinkling or 
 pouring. Our Lord had no need of cleansing rites, having 
 no sin to wash away nor to confess ; His baptism, therefore, 
 was not Christian baptism. Besides, our Lord came to fulfil 
 
 *Dale's Classic Bap., p. 98. fTheodore, p. 121. 
 
 JEx. 9:8; Lev. 14 : 7, 16, 27, 51 ; 16 : 14, 15 ; Num. 8:7; 
 19 : 18, 19. 
 
15 
 
 all righteousness, and was sot apart to His work, as the 
 Aaronic priests were ; (1), at the a{j;e of 30 years; (2), hy 
 washing with water ; (3), by anointing with oil — Clirist was 
 anointed by the Holy Spiiit after His baptism. 
 
 7. — Because the baptism of the Eunuch was by sprink- 
 ling or pouring, the very mode suggested by the context to 
 the passage of Scripture which Philip expounded tc him. 
 The preposition rendered "into " means also " at " or " to " 
 as well as into. 
 
 8. — Because the immersion of 3000 persons in the time 
 specifiwd, and by the a^.ostle alone, was impossible. 
 
 9. — Because dipping or immersion in the case of the 
 sick and dying, or in extremely cold regions, is not possible. 
 
 10. — Because baptism, in the word of God, is designed 
 to exhibit and emphasize not the death, burial and resurrec- 
 tion of Christ, but the cleansing of man from moral guilt 
 and pollution by the blood of Christ and the renewing of 
 the Holy Spirit. Since the Scriptures set forth pouring or 
 sprinkling as the only mode that properly denotes spiritual 
 , cleansing, and since baptism exhibits spiritual cleansing, 
 therefore Presbyterians follow the Scriptural mode of 
 administering that sacrament. Heb. 10 : 22; Matt. 3:11; 
 28 : 19 ; Ps. 51 : 7. 
 
 9. What status do the Presbyterian standards assign to 
 the baptized children of the Church, and how should these 
 children be treated subsequently to their baptism ? 
 
 " The visible Church is a society made up of all such as 
 in all ages and places of the world do profess the true 
 religion, a7id of their children" Larger C. q 62. Conf. Faith 
 C. 25, sec. 2. The children of believing parents are "within 
 the covenant, and are to be baptized." God's promise to 
 their parents to be a God to them and to their seed gives 
 the children the status of membership in His invisible 
 Church, and at the same time warrants their admission by 
 baptism into the visible Church, Gen. 17 : 7. Acts 2 : 
 38-39. Luke 18 : 16. 
 
 As circumcision did not make the circumcised child a 
 member of the Jewish Church, but on the contrary was the 
 sign and seal of membership which already existed, so with 
 baptism. Children of believers should be regarded as 
 
10 
 
 ni'Tiihera of Ihe Church, nnd treated nccordingly. Tlioy are 
 to he tau<i[ht and trained "to believe, feol, act and live as 
 becomes those who are tiie Lord's." 
 
 "Children born within the pale of the visible Church, 
 and dedicated to God in l)a])tism, are undu' the inspection 
 and government of the Church ; and are to be taught to 
 read, and repeat the Catechism, the Apostles' Creed and the 
 Lord's prayer. They are to be taught to pray, to abhor sin, 
 to fear God, and obey the Lord Jesus Chri.st. And when 
 they come to years of discretion, if tiiey be free from 
 scandal, appear sober and steady, and have sufficient know- 
 ledge to discern the Lord's body, they ought to be informed 
 it is their duty and privilege to come to the Lord's Supper." 
 — Directory, Chap. 8. 
 
 The nurture of the home and the nurture of the Church 
 should interpenetrate and mutually co-operate for the salva- 
 tion of the baptized youth of the Church. Careful discipline 
 should be exercised by the parents. The Church should see 
 that parents are not remiss in training the children for 
 Christ. Pastor and elders should seek them out, know them 
 individually, take a kindly interest in their welfare, and 
 win them to Christ. They should " feed them with know- 
 ledge, guide them by counsel, and especially commend tnem 
 to God in prayer." * Church officers should catechize and 
 instruct with a view to making them conscious of their 
 Church relation, leading them to profession of faith in 
 Christ and full membership in his Church. 
 
 After being led to Christ and partaking of the Supper 
 of the Lord, great care should be exercised over them lest 
 they fall into the practices or habits inconsistent with a 
 godly life. They should be tenderly but fa'thfully admon- 
 ished, and on repenting be restored. When removing from 
 th<i jurisdiction and bounds of the Session, they should be 
 certified as baptized members of the Church, and affection- 
 ately commended to the Christian care of God's people 
 where they purpofje residing. Such care on the part of 
 parents, and such care and watchfulness on the part of pastor 
 and elders, would, we believe, produce good results ; there 
 would be " the blade, then the ear, then the full coiii in the 
 ear." (Mark 4 : 28). 
 
 * Children of the Church, p. 85. 
 
17 
 
 III. -DOCTRINE. 
 
 1. What is God 1 
 
 •' God is a Spirit, infinite, eternal, and unchangeable, in 
 His heing, wisdom, power, holiness, justice, goodness, and 
 truth." 
 
 2. What three attributes of Gou does Presbyterianism 
 specially emphasize, and how are thjese attributes defined 1 
 
 God's infinite sovereignity, His infinite justice, and His 
 free grace. . 
 
 " God is in Himself, and in all purposes and actions relat- 
 ing to His creatures, absolutely sovertign." " The second 
 divine attribute, especially emphadized by Presbyterians, is 
 the infinite justice of God as exercised in the punishment of 
 sin." " It is the grand fundamental principle of all Chris- 
 tian doctrine and experience that salvation is of free grace." 
 — Dr. A. A. Hodge in Presbyterian Doct. Briefly Stated, 
 pp. U-14. 
 
 The Sovereignity of God denotes His absolute right to 
 govern and dispose of all His creatures according to the good 
 pleasure of his will, (Dan. 4 : 35). His infinite justice 
 denotes the absolute moral perfection of God, viewed as it 
 is exercised in His dealings as moral Governor with the sins 
 of His creatures, (Isa. 59 : 18). By Free Grace we mean 
 the absolute and inexhaustible goodness of God, as exercised 
 upon sinful men, (John 3 : 16). 
 
 3. How are these attributes of God exhibited in His 
 plan of redempMon 1 
 
 Scripture everywhere teaches that God elected His 
 children according to His *' good pleasure," or the counsel of 
 His will, i. e., His infinite sovereignity, (Ephes. 1:6-11; 
 2 Tim. 1:9; John 15 : 16, 19 ; Kom. 9 : 10-18). God's 
 sovereignty underlies His entire plan, and is manifested in 
 each part thereof, (Ephes. 1:9; Rom. Ifi : 25-26 ) In all 
 His acts God is infinitely sovereign, being limited by 
 nothing outside of Himself, (Psa. 135 : 6). 
 
 As to God's justice in punishing sin the Presbyterian 
 Church teaches : (1), That sin is intrinsically ill deserving, 
 that the principles of righteousness require that every sin 
 
18 
 
 shall be punished in exact proportion to its ill-desert, and 
 because of that ill-desert alono. (2), That this moral per- 
 fection of God, which requirtp the punishment of every sin, 
 although yoluntary is not purely optional with God. It 
 does not grow out of His will because He chooses it, but it 
 is grounded in His immutable nature. It is net right 
 because He wills it, but He wills it because it is absolutely 
 right and necessary. (3^, That God cannot relax the moral 
 perfection of His law or remit the penalty without satisfac- 
 tion to His infinite justice. Therefore, lie cannot forgive 
 sin in any case. Sin must he puninhed in the person of the 
 sinner, or of His substitute. Hence the suffering of, Christ 
 on behalf of His people was an absolute necessity in order to 
 their salvation. — Dr. A. A. Hodge, Pres. Doct., pp. 14-15. 
 (Condensed). 
 
 The justice of God is equally manifested in His dealings 
 with the righteousness and with the wicked, (Gen. 18 : 25 ; 
 Math. 25 : 31, 46; 2 Cor. 5 : 10.) 
 
 No attribute of God is more strikingly prominent in His 
 plan than His wonderful grace. '• It is the characteristic 
 glory of Prcsbyterianism that it seizes this truth as central^ 
 and views the whole system of revealed truth in its light." 
 Since all men came into the world under the wrath and 
 cur<je of God, it follows that the salvation of men is abso- 
 lutely and solely of Free Grace, Since God was not under 
 obligation to provide salvation for man, if 'iUan be saved, 
 it must be according to the sovereign good pleasure of 
 God, and not the merit of the person ; therefore, the motive 
 prompting to salvation must be God's incffahh pergonal love, 
 His marvellous free grace, (I John 4 ; 10 : 19). Since all 
 men are alike deserving of God's wrath and curse, the gift 
 of His only begotten Son to die in the stead of malefactors, 
 to expiate their guilt, is the most stupendous exhibition of 
 undeserved favour and personal love that the universe has 
 ever seen. — Dr. A. A. Hodge in Pres. Doct., (Condensed.) 
 
 4. Explain the doctrines of Predestination and Election 
 as held by Presbyterians. 
 
 To predestinate means to arrange beforehand, to plan 
 with a view to an ultimate result. Applied «o God predes- 
 tination denotes His plan of governing the universe. " He 
 directs all the forces, controls all the laws and manages all 
 
19 
 
 the affairs of the vast universe which He has created, 
 whether in the domain of matter, or in the sphere of intel- 
 lect and conscience." "The expression of this predestination 
 in God's moral government, is the providence that does not 
 allow a sparrow to fall without His notice, and that con- 
 verges all the control and government and discipline of His 
 intelligent creation toward their final good and His own 
 highest glory." The architect, who conceives a plan, makes 
 a draft, sets his men at work according to the specifications 
 of his plan, predestinates. He knows the place for every 
 stone, the length and size of every timber, the nails, shingles, 
 and everything needful to complete the building. f Before 
 the materials are prepared he has decided in detail precisely 
 how many of each kind and quality shall be required in 
 order to complete his plan. With his eye on the plan and 
 with reference to it, he selects, prepares and works up his 
 material until the whole edifice is completed. So does God 
 pre-arrange, select, and execute in His wonderful plan of 
 redemption, To elect means to choose, it refeis to God's 
 choosing according to the counsel of His own will, (Ephes. 
 1:11). In His plan God arranged and selected his material, 
 treating eacjh part according to its nature, so that violence is 
 not offered to the will of His creatures, " nor is the liberty 
 or contingency of second causes taken away, but rather 
 established." 
 
 Says Dr. A. A. Hodge : " We do not teach that God, in 
 the execution of any of His purposes, ever forces the wills 
 of free agents, or induces them to act in any manner incon- 
 sistent with their freedom. But we maintain that God's 
 purpose predetermining all events of every kind, is not 
 inconsistent with the freedom of free agents. (1), Because 
 the decree of God does not produce the event, but only 
 renders it certain ; and the very same purpose that deter- 
 mines the certainty of an action, at the same time determines 
 also the freedom of the agent in the act. (2), Because He 
 who made a free agent can govern him without destroying 
 his freedom. (3), Because the Scriptures teach the freedom 
 and responsibility of man, and the determination by God of 
 all classes of events, even the sinful acts of men," (Acts 2 : 23 ; 
 4 : 27, 28 ; Psa. 22 ■ Isa. 53.) 
 
 tDr. Moore in Pr«s. Faith and Practice, pp. 19-23. 
 
20 
 
 '' 
 
 5. Wherein consistoth tho sinfulness of that Mtate 
 wbereinto mnn fell 1 
 
 " Tho sinfulness of that ostato whereinto mnn fell, oonsist- 
 eth in the guilt of Adam's first sin, the want of that 
 righteousness wherein he was created, and the corruption of 
 his nature, wherohy ho is utterly indisposed, disahleil, and 
 made opposite unto all that is spiritually good, and wholly 
 inclined unto all evil, and that continually ; which is 
 commotdy called Original sin, and from v/hlch do proceed 
 all actual transgressions," (Larger Cat., Ques. 25.) 
 
 " Albeit man, having brought himself into this woeful 
 condition, be neither able to help himself, nor willing to bo 
 helped out of it, but rather inclined to lie still, insensible of 
 it, till ho perish ; yet God, for the glory of His rich grace, 
 hath revealed in His word a way to save sinners, viz., by 
 faith in Jesus Christ." (Sum of Saving Knowledge, Head 2, 
 Sec. 1 ; John C : 44 ; 3 : 16 ; Ephes. .2 : 1-5.) 
 
 6. Has man of himself any power to repent of sin and 
 turn to God 1 
 
 Man became by the Fall so entirely depraved in his 
 moral nature, as to be totally unable to do anything spiritu- 
 ally good, or in any degree to begin or dispose himself 
 thereto. Even under the exciting and suasory influences of 
 divine grace, the will of man is totally unable to act aright 
 in co-operation with grace until after tho will is itself 
 renewed by the power of the Holy Spirit. This sad con- 
 dition is called in Scripture, " blindness of heart," (Ephes. 
 4 : 18), "dead in sins," (Col. 2 : 13), "without strength," 
 (Rom. 5 : 6), " captivity of the devil," (2 Tim. 2 : 26). 
 Human helplessness to do aught but sin until arrested by tho 
 Holy Spirit, and " drawn " of God is proved by such pas- 
 sages as Jer. 13 : 23 ; John 6 : 44, 65 ; 1 Cor. 2:14. 
 
 " But (jrod, who is rich in mercy, for his great love where- 
 with ho loved us, even when we were dead in sins, hath 
 quickened us together with ('hrist (by grace ye are saved) 
 and hath raised us up together, and hath made us sit 
 together in heavenly places in Christ Jesus," (Ephes. 2: 4-6). 
 
 '7. In what sense do the Scriptures teach that Chrivst 
 died for all men, and in what sense for God's elect children? 
 
' 
 
 tl 
 
 In ftficonUnoe with tho t< rins of the oovoiiftiit of r« l«)iM»' 
 tion (I WiUn' 1 : 20) between tho Father hiuI thn Hon, 
 Christ acted an the Head and KepreHeiitalive of liju |m'(>|*Im. 
 lie took their law-phiee, as their [)er8()iia) Hid)stiliiL<\ nm\ \iy 
 lliH obedience and sutlerings, discharged all their oh|i|{Htif>fi» 
 to God's law. Hy His obedience Chrint diHchar^ed fof Kin 
 people the conditions upon which in the covenant of work« 
 their eternal well-being wn8 8upended. liy Ilit« Niil1i«riti^fl 
 Jle endured for them the penalty they hud iiMMirrcd, 
 (>hri.st, therefore, sufKciently fuIHIIed the demands of I ho 
 law for the salvation of all men, Hi« work in ailiijittil to 
 and Htijficieiit far all men. Tj, makes the palvutiou of «v«ry 
 Hi ui possilde, and lays the foundation f(»r the (ios|M') offn-r to 
 a . men, which every man may accept if he will, and whJdi, 
 if he accepts, will secure his salvation, (.John 3:16; AcU 
 16:31; Rev. 22 : 17). As to the elect of (Jod, ChlU (Uml 
 to make their salvation certain, " neither are any iii\tt'rn 
 redeemed by Christ, effectually called, justified, adopt^'d, 
 Banctided and saved but the elect only," ((Jonf, ('h<ip, 0, 
 Sec. 6 ; John 10 : 26-29 ; 6 : 37, 39 ; Rom. 8 : 28^30 ) 
 
 8. What is sanctificatioii 1 
 
 " Sanctitication is the work of God's free groGft wh<»r«hy 
 we are renewed in the whole man after the iniag« of iUtdf 
 and are enabled more and more to die unto sin and liv# UtlW 
 righteousness," (Shorter Cat., Ques. 35.) 
 
 " This sanctitication is throughout the whole mtm, yH 
 imperfect in this life ; there abideth still some remmtiUt of 
 corruption in every part ; whence ariseth a continual fltid 
 irreconcilable war ; the flesh lusting against the Bplrit fllid 
 the spirit against the flesh," (1 John 1 : 10 ; liom, 7 » 23 ; 
 Phil. 3 : 20 ; Conf., Chap. 13, Sec. 2.) 
 
 9. Is perfection, or "entire sanctification," atinifiAbls 
 by believers in this life 1 
 
 1. — Tho Scriptures never assert that a CUristlttlJ in ihis 
 life may attain to a state of siniessness. 
 
 2. — Special passages must be interpreted cottsintenily 
 ■with the entire word of God. 
 
 3. — The language of Scriptrre never eren iinp1if<(l that 
 man may live without sin here. The commands ttre 
 adjusted to man's responsibility, and the prayers and MpifA' 
 
22 
 
 tiona of the sninta to their duties and- ultimate privilesjea, 
 and not to their present ability. Perfection is the true aim 
 of the child of God, in every act, and in every stage of 
 spiritual life. " Perfect " and " Mameless " are frequently 
 used relatively to denote sincerity, (Gen. 17 : 1) good report, 
 (Luke 1 : 6 ; 1 Tim. 3 : 2). 
 
 4. — All the perfect men of Scripture sinned, as for 
 example, Noah, Job, J)avid, Zeehariah and Paul. Compare 
 Gen. 6 : 9 with Gen. 9 : 21, and Job 1:1, with Job 3 : I 
 an*' 9 : 20 ; also examine Gal. 2 ; 11, 14 ; Psa. 19 : 12 ; Rom. 
 7; Gal. 5: 17, ard Phil. 3: 12-1.5. 
 
 5. — The following passages are directly in opposition to 
 any theory of perfection in this life, viz , 1 Kings 8 : 4G ; 
 Prov. 20 : 9 ; Ecsles. 7 : 20 ; James 3 : 2 ; 1 John 1 : 8. 
 
 6. — Perfection contradicts the ordinary experience of 
 God's people. " The holier a man is the more huniUe, se f- 
 renouncing, self-abhorring, and the more keenly sensitive to 
 every sin he becomes, and the more closely he clings to 
 Christ." Imperfections clinging to him he feels to bo 
 sinful, and he laments them and strives to overcome them. — 
 Dr A. A. Hodge in Outlines of Theology Art., Sat ^.tification 
 Sec, Perfectionism. 
 
 Believers find this life a continued struggle, requiring 
 unceasing watchfulness ; they are chastised by a kind Father 
 to correct their imperfections and promote their growth in 
 grace. The most eminent Christians in every age instead 
 of claiming sinlessness for themselves have agreed with Job. 
 " But now mine eye seeth thee, wherefore I abhor myself 
 and repent in dust and ashes," (Job 42 : 5-6). 
 
 7. — The passages of God's word relied upon by perfec- 
 tionists when examined in the light of the entire testimony 
 of Scripture, teach tho very opposite doctrine. 
 
 Thus Matt. 5 : 48 implies an imperfect state, it is 
 addressed to man's responsibility ; it presents the end to be 
 ever aimed at and pressed towards. As explained by per- 
 fectionists, it contradicts Matt. 5 : 22, 28 ; 6 : 12, 13, 14, 15 
 and 16; aiso Phil. 3: 12-15. Aim at the high and full 
 standard of excellence, as in your heavenly Father (1 Peter 
 1 : 15-16). 
 
 Ezekiel 36 : 25-29 is made to teach perfectionism. This 
 remarkable passage denotes a partial reformation of Israel 
 
23 
 
 litider Ezra and ^«ehe^liah on the return of the exiled Jew* 
 to their own land. " New heart and cleansing from all sin" 
 denoted sanctitication begun and progressive ; the etl'ects 
 ■were self-abhorrence and deep hatred of sin, (vv. 31-32.) 
 That the exiles were far from perfect is abundantly witnessed 
 by both Ezra and Nehemiah, (Ezra 9:6-7; Neh. 13 : 17-25.) 
 
 John is made to contradict himself ; thus 1 : 7, 3, 6, 9, 
 are made to contradict 1 : 8-10 ; 2 : i-2 ; ft, 16, 20. 
 
 John teaches that sinlessnetis is the legitimate aim dili- 
 gently sought by the believer. He cannot live in sin, 
 commit sin, or practice iniquity, being born again and 
 having Christ abidii g within hiii^. Whosoever abideth in 
 Hiin ilotli not commit sin willingly, nor take pleasure in 
 iniquity, but wars against it, (Rom. 7 : 21-23). He that is 
 born of God cannot practice sin, because Christ delivered 
 him from tlie bondasjre of sin, and is enthroned within his 
 soul. So that with the mind a J will he serves Christ, but 
 with the flesh the law of sin, (Rum 7 : 25). 
 
 Such passages as John I : 7 and Psa, 130 : 8 j Isa. 43 ; 
 25; [*sa. 103 ; 2-3, refer to the fountain of cleansing ever 
 flowing for the sinner, aiul in which he is required daily to 
 purify himself, (Isa. 55 : 1 ; Zech. 13 : 1). 
 
 The teacliing of our Lord does not imply nor express 
 that believers may attain to sinless-ness in this life. 1'he 
 sermon on the Mount, the Lord's priiyer, the parables, the 
 addiesses of Christ, regard man as a sinner, whether saved 
 or unsaved, until glory. (Bee Matt. 6 : 12, U-15 ; 7:11; 
 25 : 5 ; Mark. 13 : 34 37 ; Matt. 20 : 24 ; Mark. 7 : 18-23.) 
 
 10. Can a believer in Christ fall from grace and 
 finally perish ? 
 
 *' True believers, by reason of the unchangeable love of 
 God (Jer. 31 : '.) and his decree and covenant to give them 
 perseverance, (lleb. 13 : 20) their inseparable union with 
 Christ, (I Cor. 1 : 9) His continual intercession for them, 
 (Heb. 7 : 25) and the spirit and seed of God abiding in them, 
 (1 John 3 : 9) can neither totally nor finally fall away from 
 the state of grace, (John 10 : 28) but are kept by the power 
 ot God through faith unto salvation," (1 Peter 1 : 5), Larger 
 Cat., Ques. 79. 
 
 That God's children cannot apostatize and finally perish 
 is proved by the following passages of Scripture : Mai. 3:17;. 
 
mn 
 
 24 
 
 John 6 : 39 J 10, 28-29 ; 17 : 11 ; Rom. 11 : 29 ; Phil. 1:6; 
 1 Peter 1 : 5. Such passages as Heb. 6 : 4-6, and Heb. 
 10 : 26, are hypothetical, and are used as solemn warnings 
 aj^ainst apostacy. That God's children cannot faU aivay 
 finally i" implied, (1), in the doctrine of election, Jer. 31:3; 
 Matt. 24 : 22-24 ; Acts 13 : 48. (2), in the covenant of 
 grace — the Father gave His people to His Son as the reward 
 of His obedience and suffering ; Jer. 32 : 40, John 17 : 2-6. 
 (3), in their union with Christ believers can never fail ; 
 Rom. 8:1, John 14 : 19, Gal. 2: 20. (4), in the atone- 
 ment of Jesus Christ ; Isa. 53 : 1 1, 1 Peter 2 : 25. (5), in 
 their justification (Rom. 6 : 14). (6), by the indwelling of 
 the Holy Spirit as a '* seal " and '* earnest " of the promised 
 redemption ; John 14:6, and finally by the intercession of 
 our blessed Lord, John II : 42, 17 : 11 ; Rom. 8 : 34. 
 
 Such then, in brief, are the order, government, worship 
 and doctrines which are peculiar to the Presbyterian Church, 
 and which distinguish it from other denominations. 
 
 In the appropriate language of the venerable Dr. Miller 
 we close our presentation of the salient features of Presby- 
 terianism. *• Firmly believing that all the leading features of 
 the Presbyterian system are more in accordance with the 
 word of God, and with the usage of the purest and best ages of 
 Christian Church, than any other, wo feel bound to main- 
 tain them ; to teach them to our children, and bear testi- 
 mony in their favour before the world." 
 
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