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THE

PROMINENT POINTS

PRESBYTERIANISM

REV. DR. A. W. McLEOD,

THORBURN, N. S.

•:»

" 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.

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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

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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,

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^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.

> 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. ..•._:;....;«,„ ... ...,.■.-..■„ .^ , >;

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' 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

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

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

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.

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.*

fGen. 17 : 7-14. $Matt. 28 : 19. "Grace Westervell, p. 47.

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

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.

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

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.

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

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

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.

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?

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'

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

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;.

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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