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■v.- 
 
 i, A PRIKF OUTLTNK OF 
 
 I>RESBYTERIAN 
 
 FAITH AND PRACTICE, 
 
 For two reasoua this outline Ih made p'uhlio. First, 
 
 aonie^stran^'e opinions are held aild taught about Pres- 
 
 byterianisni ; secondly, one is sometimes told by people 
 
 who make no profession of religion that they are 
 
 perplexed to know what to believe, seeing there are 
 
 so many dift'ereut churches all claiming ^to be right. - 
 
 Tiie question, What do you ]>elieve? is bV||^^ answered 
 
 iu the following pages. For fuller informatlf n referenee 
 
 is made to the CatceUisms, and Confession of Faith 
 
 adopted by us. . t* ' 
 
 ^ ^^ JojiN Bain S( OTT. 
 
 Leamington, Out., 17th March, 1881i 
 
 Wha\ kthe supreme standard of belief of the Pres- 
 byterian (Dhurcli ? 
 
 . It is the inspired word of God, and that only, to 
 which ail fi naP appeals i about ^ faith and practice are 
 made. (Confession of Fai^th i;^ 9 10). 
 
 Do you not put the Confessioi^of Faith in the room 
 of the bible? 
 \ No: it like the Catechisms is but a subordinate 
 \ standard, everything in it must be in accordance with 
 the bible. 
 
#2 
 
 A HKIBl^ OU 
 
 TLIJnC 
 
 or 
 
 Why have you a subordinate gtandard? 
 * Because there are ditt'ereut Churches having different 
 views on faith and practice, for this reason it is neces- 
 sary that we present to the worhl a sunnnary of what 
 wel believe. Kvery section of the church must have a 
 creed be it written or not. 
 - Have you any bible authority for adopting a Con- 
 fession of -Faith ? / / 
 
 Yes : Christ asked from his disciples, as his neWly 
 constituted church, a confession of tlicir faith in hijrn. 
 (Matt, xvi, lH-18. ) Belief in it and consent to it \VaH 
 made a test of admission to the church. (A(^ts viii, 37.) 
 
 Why not abide by this only as the confession of 
 your fftith ? 
 
 Because heresies arose in the Church, and it was 
 needful to state and defend the truth in opposition to 
 each error. (Rom. vi, 17, where ••fdrm," means "sys- 
 tem," of truth, 2 Tim. i, 13.) 
 
 Why call yourselves IP'resbyterians ? 
 
 We are Christians because we adopt the religion of 
 Christ, and Presbyterians l)ecauae we adopt the form 
 of Church government the apostles set up, which was 
 done by the instruction of Christ, hhnself, or under the 
 guidance of the Holy Spirit. (Acts i, 3 ; John xvi, 13) 
 We represent the Apostolic Church. 
 
 Will you explain that government? 
 
 The only office bearers in the Church are elders (in 
 Greek, Pre«6M<croi) and deacons. 
 
 The elders are also called Episcopoi^ that is bishops 
 or overseers, (Acts xx, 28 ; 1*hil. i, 1 ; 1 Pet. v, 1, 2) : 
 and are divided into, firstly, * * ruling aiid teaching el- 
 ders," and secondly, "rulmg elders," (1 Tim, i, 17.) 
 Teaching elders are never called ** priests," but 
 "ministers," (Rom. xv, 16 ;) "pastors," (Eph. iv, 11 ;) 
 " evangelists," (2 Tim. iv, 5 ;) "preachers," (1 Tim. 
 i, 7.) These titles are applied to only the apostles and 
 . thoae ordained to the ministry. There hXQ none, save 
 
. PRMIHYTRIirAN IfAlTU A«l} I'^BACTICK. 9 
 
 Christ himself, superior to the teaching ehlers, (1 Pet. 
 V. 3 ; MAimnh* •25-27) wlio weie foriuallv called and 
 ortlain«d to the ministry of the Word, (MauR iii, 13, 
 14 ; John xv, 10; I Tim. ii, 7 ; Actm xiii, 2, 3.) 
 
 The deacons take charge of only the secukr affairs 
 of the churcli. (Acns vi, 1,4.) 
 
 Othce hearers are Elected by tlie congregation, and 
 ordainetl by the ministry. \A(TS i, 23, 20 ; vi, 3-0 ; 
 xiV, 23.) 
 
 The elders of a congregation meet in^ court, by us 
 called a session, and have the spiritual oversight of the 
 congregation. (Arrs xx, 28; 1 Ooit. v, 4, 6 ; MaTt. 
 xviii, 15-20.) *■ 
 
 The Presbytery represents congregations, of which 
 it has the cliarge, and ordains to the niinistry. (Acts 
 xiii, 1-3; 1 TiM. iv, 14. - 
 
 Synods represent larger districts than Presbyteries, 
 and make laws for the Clmrch. (A(;th xv, 1-31 ; xvi,4.) 
 
 General Assemblies represent the Presbyteries in a 
 nation, and (ieiM»^Lt^otincil« represent the Presbyter- 
 ian Churches in||Riation8, Any Church meml>cJr may 
 appeal from the decision of the Session to the Presby- 
 tery, thence to the Synod, thence to the General 
 Assembly, 
 
 Of whom are the Church Courts composed ? 
 
 Sessions are cpmposed of the minister and all the 
 ruling elders in the cdngregatiou. Presbyteries and 
 Synods are composed of one minister and one elder 
 from each congregation within their districts. General 
 Assemblies are composed of delegates from the Pres- 
 byteries, and Councils of delegates from the Churches. 
 With the exception of Sessions, all our Church Coui-ts 
 have an equal number of clergymen s^nd laynien. 
 
 If there be any other traits in the (cha^'acter of 
 Presbyteria.nism, pilease mention them. 
 
 It is monarchial, having Christ as its King ; Aristo- 
 cratic, being governed by a few; and Democratic, aa 
 
A HKIKK OUTLINE OK 
 
 that few are choH«n l»y the ixjopU'. It in the inodt'l 
 for the constitutional govern nmntn of fiee countrie* in 
 our age. History tostiHes that tho«ie who, since the 
 Heforniation, were the Hrst to Mtnigglo f<»r civil aiul 
 religions liberty, adoptetl this form of, government in 
 their Churches. 
 
 Did not Presbyterianism have it« origin at the Re- 
 formation? 
 
 Not its origin ; but it was revived at that time. 
 The Waldensian and Vandois Churclics' wipre never 
 aubject to the Romish Hierarchy, and they are Tres- 
 byterian.* The Reformed Churches in Kraneci Swit- 
 zerland, Holland, liermany and Spain are Presbyterian, 
 as well iis tliat in Scotlan<l. Tt is string in Irclan<l, 
 and in England, after the Westminster Assembly, 
 it became tne national form of Church ( Jovernment 
 for some years. The Reformers were regularly or*- 
 daineil to the ministry of the C'hristian religion in 
 the Church they left, They di^ not set up a new 
 ministry or form of Church Government, but returned 
 to the Scriptural models of l)oth. 
 
 What do you think is to l>e the future of Presby- 
 terianism ? 
 
 That being Apostolic, it will Dtecome the dominant, 
 if not universal form of Church Government. (Lukk 
 xii, 32.) • 4; 
 
 What do you believe respectihg God ? 
 
 That there is but one God, the Father, Creator, 
 Upholder, and Governor of all things. (1 Cor. viii. 6.) 
 
 What do you believe respecting the Trinity ? 
 
 That there are Three Persons in the one Godhead^ — 
 the Father, the Son, and the ftolv Ghpst, the same in 
 substance, equal in power and glory. (Matt, xxviii, 
 19; 1 John V, 7.) 
 
 ^These Churches, and the Lutheran, also the Welsh 
 Calvinistlc Methodists, sent representatives to the General 
 Council of 1880. 
 
^ PHKHBYTKRIAN FAITII A^f^ I'KA(!TIC1, 5 - 
 
 Wliat tlo you IkjUovc ruHp<H;tiog the original state of 
 iimii ? 
 
 Tliat ( io«l creatod nmn holy an«l happy, witliout any 
 biaH to Hill, )uit with the liberty of. iUmig it «houhl he 
 cbiKJst!. (IC<'<'. vii, 29. 
 
 VVIiat <lo vou believe respceting the entrance of mn 
 into the worhl ? ^ 
 
 Tiiat (Uh\ tt!Hte«l Adam by a mutual covenant of 
 oi)e(lience, with life aH itH reward, antl death aH itu pen- 
 alty ; but that man broke the covenant luid brought 
 Hin and <leath into the worhl. ((Jkn. iii; Hohea vi, 7, 
 margin.) . - 
 
 Do you believe that infants are bom in a state of 
 sinlessnesa ? 
 
 No, »in is of two kiiuls, original ami actual. They 
 are born in original sin, and with a propensity to com- 
 mit sin as soon as they begin to act for themselves. 
 (l»s. li; 5; Iviii, 3.) 
 
 What is original sin ? 
 
 •* It is the loss of the original habit of the will, and 
 the^presonce of a positively unrighteous habit." This 
 is the result of Adam's ti ret sin. (KOM. iii, 10-19.) 
 
 How is this the result of Adam's first sin? 
 
 Because in that covenant he represented the whole 
 human family, and by losing his original righteousness, 
 his moral nttture became coirupt ; which corruption is 
 transmitted to his posterity; Jesus Christ only excep- 
 ted (Rom. vi, 12-14.) 
 
 Do Presbyterians bfilieve in» man's free will ? 
 
 They do. Unless man be a free agent, he cannot be 
 accountable for his actions. (John v, 40; Rev. xk^, 17.) 
 
 Is the believet free to sin or not to sin, as man was^ 
 before the fall ? 
 
 If he can live without sinning he is to do so ; but he 
 cannot. He. may have the desire not to sin', but he 
 has not the ability to keep himself free from it, (RoM. 
 vii, 9-25.) 
 
d A BRXBF OUTLINE OF \ 
 
 ^ • Although at justification one's sins are completely 
 
 forgiven, saints are 'only growing in likeness to the 
 
 rf- perfect man ; nor will they be delivered from the pow- 
 
 . er of sin till they shall have been made perfectly 
 
 blessed. (Phil, iii, y2.) 
 
 What do you believe respecting the atonement ? 
 
 That God, bcdng just, cannot pass by sin unless 
 punishment be endured according to its demerit ; that 
 . both his nature and law permit a substitute to take the 
 sinners' place, and endure punishment in their room 
 (Is. liii) ; that the Second Person in the Godhead offered 
 to be this substitute,, which offer was accepted ,(Heb. x, 
 9, 10) ;. that to be Qualified, he required to take our 
 nature in union with his own, which he did (Heb. ii, 14); 
 and so perfectly fulfilled the law which man broke, 
 and suffered the full punishment of our sins. (Matt. 
 v, 18.) The merits of this righteousness are conse- 
 quently imputed to '* t^iose given him by the Father," 
 whilst the demerits of their sins are imputed to him. 
 (Gal. ii, 16; Rom. iv^24 ; IsA. liii, 6, 12,) 
 
 Do you believe that Christ died for all mankind in' 
 gfefieral, and each individual in particular ? 
 
 No: for in that case each individual of the human 
 race will be saved, or else th?it million* of the race un- 
 justly perish. (John X, 14-16 ; with MATT/xxvi, 31-33.) 
 
 Do you not believe that Christ died to make salva- 
 tion possible for all mankind, but confers it pnly on 
 those who believing on him seek forgiveness ? j 
 
 No, for in that case, all dying in infancy and idiocy 
 
 would be lost. Besides, Ad died to make Satiation not 
 
 only possible, but certain for those given' him by the 
 
 ^ i?bfAer.?(JoHN X, 15, 16, 27-29; vi, 37,^; Heb. ii, 1 1-16.) 
 
 Are the merits of Christ's death not sufficient to 
 atone for the sins of the whole world ? 
 
 They are, being infinite in value, quite sufficients 
 
 Why then are sill not saved ? 
 
 r 
 
 6 
 
»» 
 
 r RESBYTBRI AN FAITH AND PRAirrlClt. 7 
 
 ' . ■ ■ * ' . 
 
 This iB God's secret ; he ^ not revealed it. (DitUT. 
 
 xxix,29; JoHNvi,a9.) v « ^ , .^ • 
 
 Presbyterians, as Galvinists, beneve in election ? 
 
 As believers in the bible we must believe it. (Mark 
 xiii, 20 J Rom. viii, 28-30; Ep. i, 4-13.) Arminians 
 also believe it, but with this difference— We say that 
 election is by God, who out of his free grace has cho- 
 lien some to salvatio^ (Rom, ix, 15-18 ;xi, 5, 6) the 
 others say that ele<jlron depends on the faith and re- 
 pentance of man.* 
 
 What is the ditferenpe between these views ? 
 
 The first permits the salvation of infants, and of 
 those mentally inca|»able of exercising faith in Ghrist ; 
 the second confines salvation to those who are capable 
 of exercising *• repentance toward God, and faith ii| 
 
 Jesus Christ." i * u 
 
 What do you believe respecting thiB work of the 
 
 Holy Spirit? ^ V ' ^ 
 
 That he is Chrisrs representative on earth, ^nd 
 agent in carrying on the work of redemption a^mong 
 men (John xvi, 12-15) ; that he convinces sinners of 
 sin and misery (John xv,. 8), enlightens their minds in 
 the knowledge of Ghrist (1 Cor. ii, 10-12), renews their 
 wills (EzEK. xxxvi, 27), and persuadiea, and enables 
 them to accept Jesus Christ as he is offered to them in 
 the Gospel (John vi, 44) r that he adopts the forgiven 
 into the family of God (Rom. viii, 15), renews them in 
 the image of God (Epft. iv, 23, 24), and enables them 
 to die to sin and live to righteousness. (Ro;«. vi, 4, 6.) 
 
 How do you explain the universal call of the go8|)el 
 with the limited atonement ? , 
 
 These are not contradictonr. We do not explain 
 them further than that the Head of the Church says, 
 "Preach the gospel to every creature," also that 
 *' Many are called but few are chosen." (Mark xvi, 
 15 ; Matt. XX, 16.) - 
 
 *See the first of the five points of Arminianism. 
 
8 
 
 A BRIIEF OUTLINE OF 
 
 What is your doctrine respecting the salvation of 
 
 infanta? . . . , ., 
 
 We can do no more than form an opinion about it. 
 
 The bible does not say that all who die in infancy are 
 
 saved, nor dOes it say that any are lost. The opinion 
 
 among us is that they are ^aved. ■ 
 
 Do you believe that the elect will be saved, no mat- 
 ter how they live ? . . / . . 
 
 In the case of adults, election includes more than 
 the deliverance of the soul from hell. It includes 
 one's coiiviction of his sin, his repentance, and, in faith, 
 turning to God for forgiveness. (Acts ii, 37, 47. ) No 
 man who dies m his sin will be saved, but all the elect 
 capable of repenting, will, in God's good time and way, 
 be brought in laiui and repentance to the Saviour. 
 (Acts xiii, 48; Ep. ii, 8; 2Thes. ii, 13, 15; 2 Tim. ii, 25.) 
 
 It is ^aid that Presbyterians believe that a man, it 
 elected, will be saved whethef he believes or not, is 
 
 that true? . \ .., • .-lu • x * 
 
 No : every one able to exercise faith in Ohnst, must 
 do so before he can be saved. (John iii, 36.) 
 Do you believe that men can fall from grace ? ^ ^ 
 That depends on what is meant by * 'grace, "* and 
 who those men are. ,, 
 
 What then is meant by the word * * Grace ? 
 It means— First, the free favor of God. (2 Tim. i, 9. ) 
 Secondly, the gifts of God's love to man. (Ep. i, 6.) 
 Thirdly, the Christian religion, or gospel of the 
 grace of God. (Col. i, 3, 6 ; Rom. xi, 28.) / ^ 
 
 Fourthly, the state of being saved. (Titus in, 7.)^ 
 In the Christian Church are regenerated or eonverted 
 persons, and unregenerated or unconverted persoi^s. 
 r2PET. ii, 17.) The former only are in a state of grace, 
 and can never fall from it; (I Pet. i, 5 ; John x,^28,29) 
 the latter may, and sometimes do, fall from " the gos- 
 pel of grace," by apostacy or self -righteousness. 
 (I John, ii, 19 ; Gal. v, 3, 4.) 
 
 1 
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PKESBYTEHIAN FAITH ANl) PRACTICF. 
 
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 if 
 is 
 
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 If a believer were left to himself, would he not fall 
 from the state of grace ? 
 
 He would, because the heart of every one on earth 
 is inclined to sin. (Uom. vii, if, 19.)^ A believer 
 may backslide, or fall Into sin, and for a time lose the 
 favor of his "heavenly Father, but he will be restored 
 to it. (PsA. li; xxiii, 3.) \ 
 
 Why then do you say that npne can fall away trom 
 
 the state of grace ? , \l- /T>/i. 
 
 Because they are chosen to eternal salvation, (Kom. 
 viii, 28*30) and God keeps them from fallings ( Ju de 24. ) 
 
 Po you teach that belieyeis may be assured of their 
 
 salvation? , . . , , 
 
 We do. We say that the salvation of every beUever 
 •is assured, although they may not feel that they are ' 
 among the saved. (2 Tim. i, 12. ) Their doubts will 
 not make God let go his hold on them ; but were their 
 -final salvation to depend on their hold on God, they 
 could have no assurance of it, as they could nolT knoiy. 
 the moment they might let go. vPs- cxxi, 1-4, withr 
 
 cxxvii, 1.) , ,„ - \j *. 
 
 Do you teach that believers will ever become^perfect 
 
 t)n earth? , ,. . • 
 
 No- their sanctification or holmess is progressive, 
 
 and will be so till death frees the soul from iJic body. 
 (Phil, iii, 12-14 ; Hep, xiii, 23 ; 2,Pet. iii,- 18.) Be- 
 sides "perfection " means more than ** sinlessness : it 
 includes the " being filled with all the -graces of sal- 
 vation." In heaven-only can this be attained. (Ep. iv, 19. ) 
 
 What do you believe respecting the future of man ? 
 
 That there are but two states after death,— that of 
 happiness in the case of the saved, and of misery in 
 the case of the lost. (Dan. xii, 2. 3.) Death hxes 
 the future condition of the soul, which if unchange- 
 able. (Luke xvi,J9-26.) Also, that at the resurrec- 
 tion, souls and spiritual bodies, identified by the souls 
 as those they formerly inhabited, will*be reunited, and 
 
10 
 
 A BHIEV OUTLINE OF 
 
 80 continue, the saved in heaven, the unsaved in hell. 
 (Matt, xxv, 31-45; Job xix, 26, 27.) 
 
 What are your views about baptism ? 
 
 We believe that it, like the Lord's Supper, is a sign 
 and seal of the Covenant of Grace, whi<A secured to us 
 the benefits of redemption. By it the name of Christ 
 is formally put upon or given to the baptized, (Gal. iii, 
 27 ; Acts ii, 38) so that by the Church they are recog- 
 nized as Christians. (Acts ii, 41.) 
 
 Why do you baptize children? 
 
 Because the Bible nowhere hints that they are not 
 
 to 'be baptized : nowhere have we an instance of an 
 
 ajMJstle refusing to baptize them : those who refuse to 
 
 ^baptize them have never proved that those hotiseholds 
 
 the apostles baptized were composed of 'adults only. 
 
 Is there any Scriptural reason why you baptize them ? 
 
 Yes. We know that children for at least 2,000 years, 
 (from the time of Abraham to the year 52 A.D.) were 
 formally received into the Church, bjr a divinely ap- 
 pointed rite, and on the faith of their parents were 
 thus consecrated to God. (Gen. xviii, 9-14.) Baptism^ 
 is the only rite by which this can be done now.* 
 
 Also, adults made profession of the faith in Christ 
 before they were baptized ; but in the baptism of fam- 
 ilies by apostles, some were baptized withdut making 
 this profession ; therefore we conclude that they ^ere 
 incapable of doing it. (Acts xvi, 15, 33, 34.) 
 
 Further; Jesus said, "Go * * * make disciples of 
 all nations^ baptizing them, * * ? teaching them." 
 We teach adulterx before baptizing them, and baptize 
 
 *That baptism was regarded as having cQine in the room 
 of circumcision is evident, thus :-^Ju8tin Martyr, born in 
 103 A.D., says, "We who through Christ have access to 
 God, have not received that circumcision which is in the 
 flesh, but that spiritual circumcision which Enoch and 
 ^ others like him, observed. And this, because we have 
 been sinners, we do, througfh the mercy of Gtod receive by 
 baptism." 
 
LRESBYTBRIAH fAITH AKD PRACTICE. 1 1 
 
 children before teaching tLm, which complies with 
 Matt xxviii, 19, 20, and Makk xvi, 15, 16. , ., , 
 
 What reason have you for formally receiving children 
 into Church membership? , . „ , _u«^oi,i„ 
 
 First, the law relating to their Ghurch membership 
 has never been repealed* , . , 
 
 Secondly, that law has been confirmed by Chnrt and 
 
 his apostles. (MaTt. xix, 13. 14 i John xx,, 15 , Acts 
 
 ii 3U ; 1 Cob. vii, 14.) • l-ij" » 
 
 . 'Thirdly, there is not an instance^ p£ any child ol a 
 
 ChnS parent having to-Vait till the adult state 
 
 ^"whattfl^'Sst known ■practice of theCburch 
 
 '^^f ^r^^'of Christian I-ents V.85 
 
 A D savs *' According to the usage of the Church 
 
 WismfrVven to^^^^^^^ * * For this cause 
 
 1^8 that thp church received an order from the 
 
 anostles to give baptism to even infants. . ^ 
 
 ^lt4e Council o? Carthage, in 253 AT):, a member 
 
 asked whether a child younger than eight days old m^ht 
 
 be baptized. The reply was, " that even newly-born 
 
 infants might be baptized." ^ ^ ^ ^ 
 
 Pelagius says, " I never heard of any who 
 
 denied l)aptism to infants." ,_^ +„!^^f /.iir 
 
 Augustine, in 415 A.D., says, 'The^ custom of our 
 
 mothfr, the Church, in baptizing ^"f^"*^-^^^^^^^ 
 disregarded, flor be accounted needless «or Relieved 
 to be anything else than an ordipance. delivered to us 
 
 ^What are tlfe earliest known instances of refusal to 
 
 "^^'S^tS'of TertuUian, about ,198., A^'^^^ 
 taught that baptism should be withheld till the young 
 werf able to make a profession of faith fo^ themselves ; 
 but that infants, if net likely to live should be bap- 
 tized. This, however, was only private opinion. 
 
 
 ^ 
 
t 
 
 12 
 
 A BRIEF OUTLINE OF 
 
 Another is that of Peter de Bruys, in France, 1120 
 A.D., who taught that none can be saved unless they 
 work out their salvation ; and that as infants were in- 
 capable of doing this they, tlierefore, should not be 
 baptized. 
 
 And another is that of the Anti-psedo-baptist sect, 
 which arose in Germany in 152*2, A.D. 
 
 From what do you draw reasons for baptizing by 
 sprinkling! 
 
 Seeing Scriptiire does not explain the mode of bap- 
 tism adopted by John and the disciples of Christ, we, 
 therefore, draw them from the Scriptural meaning of the 
 word "Baptizo." Also from the fact that both John 
 the Baptist and Christ teach that baptism with water 
 is a shadow" or type of baptism with the Holy Spirit. 
 (Matt, iii, li; Acts i, 5 ; xi, 15, 16.) , 
 
 What are some of the meanings of *' Baptizo* "? 
 
 Of all the passages where this word is found, not 
 one necessarily means ** immerse ;" the most may or 
 may not mean it^— this proves nothing ;— a few cannot 
 mean it ; but it means - 
 
 Sprinkle, in Heb. ix, 10, where it is translated 
 *'wash," and explained in verses 19, 21, by sprinkling. 
 
 Pour, in Mark vii, 4, where it is translated "wash," 
 hy pouring water on the object washed, according to 
 Jewish custom. ' 
 
 PouK, as the outpouring or baptism of the Holy 
 Spirit. (Acts i, 5 ; with ii, 3, 4. ) 
 
 A re there any cases rendering baptism by immersion 
 improbable? 
 
 *Inthe Greek classics 'Baptizo*' means to *' «o«r ' or - 
 "sprinkle" water on an object lohich stands still,— a.a the 
 sea ** baptizing," that is "drenching" with waves or spray, • 
 the rocks on the shore ; or to ** immerse" but with the idea- 
 of leaving the object immersed in the water, as a, "baptized," 
 tnat is «imA;en. ship, or as vegetables "baptized,' that is 
 steepM, in pickle. 
 
 ^ 
 
 N., 
 
i'klfiSBri'itRlAN FAITH AND I'MA^TrCK. 
 
 13 
 
 ^ 
 
 'or 
 3 the 
 )ray, • 
 idea 
 sed," 
 Lftt is 
 
 N-, 
 
 Yes, for instance the baptism of the three thousand 
 on Pentecost, at^erupalem, where there is neither lake 
 nor river. There is no reason to believe that^they 
 were baptized anywhere but in the place Where they 
 were converted. (Acts ii, 37-41.) 
 
 Saul of Tarsus, in a state of great bodily weaknesa, 
 was baptized in his bedroom. (Acts ix, 17-19.) 
 
 In the house of Cornelius, some were convei-tod ami 
 receivod the baptism of the Holy Spirit, wlvi^h led 
 • Peter to say, ** Cfan any man Aecp imter baek that these 
 . should not be baptized ? " (AcT.s x,^2± 47.) They 
 were baptized in the room. Had the} been baptized 
 in the sea, he would naturally have said, "Can any 
 ma.n keep them back thai they should not go down into 
 the water and be baptized ? " , \ • i • u* 
 
 ^ The jailer and his family were baptized at midnight, 
 in the prison, (Acts xvi, 33, 39) at the well or fountain 
 
 ■ there ■ ■ " . '''* 
 
 Are there any other arguments in f^vor of sprinkling 
 as opposed to immersion, for being the proper way to 
 
 baptize ? " . xu • 
 
 Yes,, it is suited to all, everywhere, to even the in- 
 valid and dying. : '. . ' v>, ■, f X 
 Among the ruins of ancient Christian Churches, tonts 
 have been found, in which it is impossible to immerse 
 
 even a babe. ' . . - ., , 
 
 In the most ancient pictures descriptive of the bap- 
 tism of the Eunuch by Philip, the parties are standing 
 in the water, whilst the water is being poured on the 
 head of the baptized. / ^\ u 
 
 What are your opinions respecting baptism by im- 
 mersion, seeingyou practise sprinkling? ^ . 
 \ We hold that immersion is not proved to be ijcrip- 
 • tural, nor can it be the only mode of baptism. ^But 
 we do not on that account say that those immersed are 
 not baptized. A change from the original mode ot 
 administering a sacrament does not invalidate the or- 
 
 >^ 
 
 X. 
 
 
u 
 
 A BRIBF OUTLINE OK 
 
 dinanoe itself. If it does, the Lord's Supper as pre< 
 sently administered is null and void ;#for some kneel, 
 others sit wljiilst they receive it, whereas Christ and 
 his disoiples reclined on couches, according to the 
 Eastern custom of taking meals. 
 
 In what do you consider that the value of baptism 
 consists ? 
 
 Not in the mode of administration, but in the name 
 of him in whom one is baptized, This is proved from 
 the case of those baptized according to John's baptism 
 but were re-baptjzed in the name of Christ.* (Acts 
 xix, 1-7.) 
 
 What do Presbyterians regard as the Church ? 
 
 We say that *' The universal Church consists of all 
 those persons, in every nation, together with their 
 children, who make profession of the holy religion of 
 Qhrist and of submission to his laws. '* 
 
 W^e also say fhat '* Saints, by profession, are bound 
 to maintain an holy fellowship and oommunion, which 
 communion, as God oflfereth Opportunity, is to be ex» 
 tended unto all who in every place call upon the name 
 of the Lord Jesus, " 
 
 No man or section of the Church is to set the Word 
 of God aside for human opinion. His Word and that 
 only is to be the standard of our faith and practice. 
 
 **Let every man be fully persuaded jn his own 
 mind."^RoM. xiv, 5, 
 
 ' * Prove all things ; hold fast that which is good, "— 
 I Thes. V, 21. 
 
 ** Search ihe Scriptures. "-^ohn v, 39; 2 Tim. ii, 13, 
 
 *' To the law and to the testimony, if they speak 
 not according to these wprds it is because there igfno 
 light in them. "— IsA. viiil 20. 
 
 *The mode of baptism adopted by John and Christ was 
 the same, so that the re-baptisn) was not on that account. 
 This shews that the " one bjeiptism " of the Church is that 
 in the name of the Trinity. 
 
 on 
 
 th 
 til 
 
 fc 
 
 t 
 w 
 
 ai 
 
 bi 
 
 C 
 
rKKSBYTERIAN FAITH AND PRAtmCB. 
 
 15 
 
 BAPTISM. AS KKGARDF.n BY 
 
 l8t, Baptists, and 
 I. 
 
 2nd, Otiibr Denominations, 
 
 I. 
 
 There ia confession of faith Thoro Is confession of faith 
 on the part of the candidaie, on the part of the candidate. 
 
 or fcho i onsecration to God of 
 ." childTen by bclievinsf parents 
 
 or persons representing them. 
 
 11. 
 
 The Immersion in water of 
 the body of the baptized, in 
 the name of the Trinity. 
 
 n. 
 
 The sprinkling with water 
 the body of the baptized, or 
 its ImnierFton in water, in the 
 name of tlie Trinity. 
 
 lU, III. 
 
 This baptism must be per^ This baptism to be pertem- 
 formed by none but a Baptist ed by any ordained minisler 
 preacher, who himself has of the Rospel. 
 been immersed by another 
 Who was immersed. , 
 
 Immersion performed by 
 any other preacher is not ■< 
 
 baptism. ' 
 
 :^'lV. '■■;■■ ; IV.' -^ 
 
 None are regarded asbe^ All baptized are regarded 
 longing to the Church of as belonging to the Church 
 Christ unless so baptized. of Christ. 
 
 ♦v^ 
 
 Vivian Printing Hqusc; London* 
 
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