Presbyterianism; its principles and practice

j PMSByTERlMISM:^-

I PriiiG iples and Practice

S:L. Morris

Q09 *)

BX 9175 .M62 1922

Morris, Samuel Leslie,

1854-

1937.

Presbyterianism

Presbyterianism

Its Principles and Practice

By
S. L. Morris, D. D., LL. D.

Executive Secretary of Home Missions,

Presbyterian Church in the

United States

Author of
"At Our Own Door"

"The Task That Challenges"

and
'Christianizing Christendom"

"Hold fast the form of sound words." 2 Tim. i : 13.
"Study to show thyself approved unto God, a workman
that needeth not to be ashamed rightly dividing the word
of Truth." 2 Tim. 2:15.

"Earnestly contend for the faith which was once delivered
unto the saints." Jude 3.

1922

Presbyterian Committee of Publication
Richmond, Va., Texarkana, Ark.-Tex.

Copyright 1922

BY

Presbyterian Committee of Publication
Richmond, Va.

printed in u. s. a.

BY
WHITTET & SHEPPERSON, RICHMOND, VA.

Contents;

I. PRESBYTERIANISM — ^A SYSTEM 1

II. PRESBYTERIANISM IN HiSTORY 19

III. PRESBYTERIANISM AND CALVINISM 42

IV. PRESBYTERIANISM AND ChURCH PolITY 58

v. presbyterianism and the sacraments 77

(The Lord's Supper.)

VI. PRESBYTERIANISM AND THE SaCRAMENTS 87

(Baptism.)

vii. presbyterianism and the covenant 102

(Infant Church Membership.)

viii. presbyterianism in action 118

ix. presbyterianism and catholicity 140

x. presbyterianism and missions 150

preface

THE purpose of this study of the distinctive principles of
Presbyterianism is not controversial but undeniably apolo-
getic. It is not in any sense an attack upon systems which
differ from the Presbyterian, but it is an avowed defense of the
latter. In this strenuous age which tolerates only short sermons,
necessarily devoted almost exclusively to Evangelism and Mis-
sions, there is neither time, patience nor opportunity for instruction
in the doctrinal principles, which are the fundamental basis of
faith, and which contribute materially to the development of intel-
ligent Christian character. As a consequence a generation of
Presbyterians has arisen which knows not Calvinistic theology and
Presbyterian polity. Sentimentalism and indifference to truth are
calculated to produce moral flabbiness instead of the rugged char-
acters of our forefathers who bequeathed to posterity civil and
religious liberty by their moral heroism and sacrificial service.

As an illustration, one of our greatest city churches, having an
official body of elders and deacons numbering about thirty, asked
their pastor to organize them into a class for studying the princi-
ples of their Church. At the first meeting the pastor asked the
significance of the word "Presbyterian." Not a man in the num-
ber could answer. This case is not unique, but the normal type
of the average body of Presbyterian officers. .

The object of this treatise on Presbyterianism is to meet the de-
mands of the Church for doctrinal instruction. The difficulty in
the preparation of a suitable Text-book for denominational classes
is to avoid the merely technical and make it popular enough to
interest thoughtful young people and the average layman, and at
the same time to give it sufficient scholarship to stand the test of

criticism. The task is so difficult that it may fail to satisfy either
the layman or the scholar.

The Presbyterian Church has no denominational "Shibboleth"
with which to rally the masses, — which is both an advantage and a
disadvantage. The advantage gained is that it prevents Presby-
terianism from being narrow and sectarian, but it is at a distinct
disadvantage in contending with the bigot characterized by intense
sectarian propaganda and proverbial zeal. The task of Presby-
terianism is to produce a loyal, intelligent membership, stalwart in
faith and character, yet liberal towards all evangelical denomina-
tions. This attempt to accomplish the impossible is measurably
successful in cultivating catholicity on the one hand and denomina-
tional loyalty on the other.

This discussion of Presbyterian principles and practice is in-
tended as a contribution to the cause of that type of Christianity
which knows its fundamental faiths and joins heart and hand with
all God's hosts in the advancement of the common kingdom, hav-
ing "one Lord, one faith and one baptism." The writer during
his pastorate sufiFered for lack of such a treatise, which could be
put into the hands of an inquirer willing to investigate truth for
himself at the cost of time and thought. The author's purpose
is not only to meet this long-felt want on the part of pastors, but
also to furnish a Text-book, 'which can be used by our ministry in
classes of young people, training for intelligent leadership, by
Bible Classes in our Sabbath Schools seeking instruction in the
principles of their Church, and by laymen who are dissatisfied
with their lack of information and are ambitious to be "workmen
that need not be ashamed, rightly dividing the word of truth."
In some cases Mission Study Classes might be willing to examine
the fundamental principles. of a Church, which by its intelligent
zeal has led all denominations in the great field of missionary
activities.

Ti

To meet the need of the denomination, in educating its membet -
ship for loyal service in the cause of Christ and His Kingdom, is
surely a worthy ambition justifying the purpose of this study.
Such has been the thought of the author in its production, which
he now sends out on its mission with the sincere prayer that it
may educate, stimulate and develop the spiritual life oi the Church,
which will bring forth the fruit, in future generations, of more
intelligent and consecrated leadership of the Lord's militant hosts.

Samuel Leslie Morris.

Atlanta, Ga.

vil

CHAPTER I

Truth is ever consistent with itself. Given a few fundamental
principles and they necessitate certain other kindred truths form-
ing a complete system. As in a well-articulated fabric of network
each separate stitch binds the constituent parts — or unravels the
whole — so the web of divine truth is woven like the robe of the
Master, without seam throughout. This is alike true in the realm
of Nature, in the domain of Philosophy and in the sphere of
Religion.

Basic Principle.

The Natural Sciences are based largely upon this principle.
By virtue of this fact the comparative anatomist can reconstruct
the entire skeleton of an extinct animal from the merest fragment
of a bone. The records of science furnish well-authenticated cases
where such men as Professors Owen, Kaup and Cuvier, from
fragments of bone or tooth, have restored the entire skeleton of
prehistoric species, and subsequent discoveries have corroborated
the correctness of their conclusions. Systems of philosophy are
likewise held together by kindred and consistent principles.

In keeping with this same principle Calvinism constitutes a well-
articulated system of truth, which not only hangs together by
virtue of its logical consistency, but involves the whole of Pres-
byterian conception of theology and life. The denial of scriptural
predestination, for example, consistently necessitates the rejection
of the sovereignty of God, divine foreknowledge, special providence,
limited atonement, human inability, the sole efficiency of the Spirit
in regeneration, and the final perseverance of the saints. One
stitch dropped from the web of divine truth rends it in twain, or
warps the whole, according to the bias of perverted human judg-
ment. William of Orange, the illustrious Calvinist, author of
religious liberty throughout the Anglo-Saxon world, according to

Macaulay, declared that he could not abandon the doctrine of
predestination without abandoning with it all his belief in a
superintending providence and becoming a mere Epicurean.

The Presbyterian System.

While the Presbyterian form of Government is not a part of
the Calvinistic system of theology, yet the two are so closely
related that any hybrid alliance of Arminian theology and Pres-
byterian polity has never prospered but has eventually fallen apart
by reason of the fact that they constitute an unsympathettc and
illogical coalition.

The Presbyterian system, based on the infallible Word,, sus-
tained by its irresistible logic and reinforced by its inherent
philosophy, — as expounded and defended In this treatise, — is taken
in its broadest sense, as embracing both Calvinistic theology and
Presbyterian polity with all the kindred and distinctive principles
involved. No claim will be advanced that Presbyterianism, as
thus defined. Is essential to the existence of the Church — much
less as necessary to salvation — but It will be advocated as the
most scriptural of all Biblical systems and, therefore, fundamental
to the well-being of the Church. The things essential to salva-
tion are common to all evangelical branches of the Church; and
certain of the distinctive elements of the Presbyterian system
are shared also by various religious bodies in one way or another.

Distinctive Principles.

The purpose of this preliminary chapter Is to outline briefly the
general and distinctive principles of Presbyterianism, which will be
enlarged, illustrated and re-enforced by appeals to the Word of
God In subsequent chapters. Passing by those vital principles
held in common with other denominations, such as Inspiration of
the Scriptures, the Deity of Christ, the Atonement, Justification
by Faith, the Necessity of Regeneration, etc., this inquiry will be
confined to the four essentials of Presbyterianism :

2

I.

The Word of God as contained in the Scriptures of the
Old and New Testaments is the only infallible rule
of Faith and Practice.

Presbyterianism bases its claims entirely upon the Word of
God. Nothing else is accepted as authority ; and arguments based
upon history, reason or philosophy may be cited as additional
testimony, but they are not the final nor forceful appeal. The state-
ment of this first principle will inevitably be challenged and met
by the assertion that all denominations advance the same claim for
the scripturalness of their respective systems ; and yet, in the prac-
tical application of the principle, there is a vast and important
difference.

Variations Illustrated.

The Roman Catholic Church bases its claim upon the Scriptures,
but not exclusively. It places the Church and even traditions on
equal footing with the Word. Recently the writer and a Romish
priest were drawn into an argument as to the ultimate authority in
religion, and when the former quoted Scripture, the priest appealed
to the Church as the authority that producd the Scriptures, and
that determined the canon of Scriptures, and, therefore, as the
supreme authority. This fact, therefore, sets aside its claims as
being based solely on the Word of God.

The Rationalist and others profess to accept the Scriptures as
authority, but when confronted with the scriptural doctrines of the
Sovereignty of God and the free-agency of man, they reject the
former on the ground that the two are in their judgment contra-
dictory in the sphere of reason. This is equivalent to setting up
their finite human judgment, perverted by sin, as of higher
authority than the Bible. There is beyond all question a legiti-
mate place for reason in enabling us to understand and interpret
divine Revelation. The Scriptures appeal always to reason and
never ask us to accept anything which is inconsistent with it ; but
there are mysteries, — "the deep things of God," — ^beyond the
power of human comprehension to grasp fully in our present

limited understanding. Such must be accepted by faith in the
spirit of the Apostle, who exclaimed : "O the depth of the riches
both of the wisdom and knowledge of God !" If every man
were at liberty to accept only that part of revealed truth which
appeals to his judgment, there would be no uniform standard.
It would be as variable as individual thought. Presbyter ianism,
therefore, while recognizing the value and function of human
reason in ascertaining "the mind of the Spirit," makes, it bow to
the authority of God's Word as supreme.

Speaking for another large denomination of Christians, Dr.
Wayland says : "The New Testament, the whole New Testament
and nothing but the New Testament is our religion." This sets
aside practically the entire Old Testament — as if the New Tes-
tament were a complete substitution for it, instead of a supplement.
The butterfly is not a diflferent creature from the caterpillar, but
is the same creature with wings. In like manner the Old Tes-
tament is the same body of Truth more perfectly developed in the
New. As one has strikingly said : "The New Testament is con-
cealed in the Old ; the Old Testament is revealed in the New."
Instead of accepting a part of the Word as authority, Presby-
terianism says: "The Bible, the whole Bible and nothing but the
Bible is our authority."

Still one more important diflference exists in the use of Scrip-
ture as the basis of truth. Some earnest Christian people appeal
to isolated texts and build their systems upon scriptural quotations
scattered at random throughout the Word, Anything can be
proved from Scripture by this method — which accounts for the
variety of sects that claim scriptural foundation. Presbyterianism
insists that its system consists of fundamental principles which are
embodied in the Word of God "from Genesis to Revelation," and
are so interwoven throughout the whole fabric that they cannot be
set aside without destroying the Bible itself.

This contention is of sufficient importance to justify an illustra-
tion as a specimen: The form of goA^ernment by "Elders" runs
through the whole Bible. The "Elders" come to view in the book
of Genesis, which can be verified by any concordance. In Exodus
18:25 and 24:9; and again in Numbers 11, 16-30, a selection

of "seventy" Elders from the total number is the foundation
of the Sanhedrim, the highest church court of the Old Tes-
tament. In the New Testament, it is said, "They ordained them
elders in every church." Then again in Revelation, which closed
the canon of Scripture, John looked through the open door in
heaven and saw, "Round about the throne four and twenty seats ;
and upon the seats four and twenty elders sitting clothed in white
raiment, and they had on their heads crowns of gold." So after
the manner of this illustration the Presbyterian system bases itself
not simply on isolated texts of Scripture, but is traced throughout
the Word of God, and belongs to every dispensation of the
Church.

Presbyterianism never once asks. What saith "antiquity" ; what
saith "tradition"; what saith aesthetic "culture"; or what saith
"historic" practice ; but its sole inquiry is, what "saith the Lord ?"
It institutes no new methods, tolerates no improvement on God's
ordained means, and attempts no changing of the machinery to
suit the times. Its appeal is solely "to the law and to the testi-
mony." Where God speaks, it speaks; where God is silent, it is
silent. It bows to God's Word as the sole authority, and it bows
to nothing else.

II. ^

Its System of Theology known as Calvinism exalts the
Sovereignty of God and emphasizes the Free-
Agency of Man.

Calvinism places God on the throne of the universe as supreme
Ruler in heaven and on earth, guiding the. worlds in their orbits
and equally the mote that floats in the sunbeam, and as "fore-
ordaining for his own glory whatsoever cometh to pass." From
the dozens of scriptural texts supporting this statement space
permits only one as a specimen :

"And we know that all things work together for good to them
that love God, to them who are the called according to His pur-
pose. For whom He did foreknow, He also did predestinate to
be conformed to the image of His Son, that He might be the

firstborn among many brethren. Moreover whom He did pre-
destinate, them He also called, and whom He called, them He
also justified ; and whom He justified them He also glorified."
(Romans 8:28-30.)

For those who accept implicitly the statements of Scripture
this is sufficient. If it does not carry conviction, it would be
unavailing to cite the hundreds of other proof texts equally per-
tinent and forceful.

Scope.

Calvinism is not simply a system of theology based upon
divine revelation, but it is as well a philosophy, which is the only
adequate solution of the universe, and the only intelligent interpre-
tation of providence. Predestination is the expression of the
purpose which in eternity past planned the imiverse according to
divine wisdom. Providence is the unfolding of the plan in the
execution of that eternal purpose. William of Orange asserted
that he believed in predestination, because he could not worship a
God who created a universe without a plan and governed without
a prearranged purpose. Many who reject the name unwittingly
accept the fact, as may be seen by the following conversation be-
tween a Presbyterian minister and an Arminian lady :

Lady: "Do you believe in the doctrine of Predestination?"

Minister: "Certainly, and so do you." , ,

Lady: "Indeed, I do not."

Minister : "Do you believe in the necessity of being born
again ?"

Lady : "Most assuredly."

Minister: "Who is the author of the new birth?"

Lady : "Why, God of course."

Minister: "Do you think God regenerates a soul without a
previous purpose or without an intention to regenerate?"

Lady: "Why, certainly not."

Minister: "Well, does it make any material difference whether
God formed that purpose to regenerate your soul ten minutes
beforehand or ten million years previous to the event?"

Lady: "I suppose not."

Minister : "Very well ; that previous purpose to regenerate
your soul is what in Scripture is denominated predestination."
Lady : "Well, I never understood it before."

Sovereignty vs. Free-Agency.

Predestination is the truth viewed from the divine standpoint,
but Calvinism insists equally upon the free-agency of man, which
is the truth viewed from the human standpoint. To demonstrate
that there is no contradiction between divine sovereignty and
human free-agency is a difficult task; but the truth may be
illustrated in various ways. The writer in the night once heard
the great town clock striking twelve, and at the very same moment
in his room the small clock was striking the same hour. There
was no connection between the two. Each was running accord-
ing to its own schedule, yet they struck the hour simultaneously.
In like manner the divine purpose in no way forces the human
will ; and yet they may and do coincide perfectly.

Not only are the two taught in the Word of God, but often in
the same text, as for example, in Phil. 2:12-13: "Work out your
own salvation with fear and trembling," is a mockery if man is a
machine and without free-agency. But immediately the Apostle
adds, "For it is God that worketh in you both to will and to do
of His good pleasure." If that does not affirm absolute depend-
ence upon "the good pleasure" of God, both as to the "will" as
well as to the "deed," then human language is utterly inadequate to
express thought.

Illustrations.

Scriptural illustrations are hereby cited as the most effective
proofs of the truth under consideration. The advantage of
scriptural illustrations is not that God deals with Biblical charac-
ters in a more direct and providential way than with his children
in the twentieth century, but in scriptural incidents and charac-
ters we are permitted to look behind the scenes and see the pur-
pose and working of divine Providence, thereby making them
"examples; and they are written for our admonition upon whom
the ends of the world are come." One illustration is taken from

the Old Testament and tlie other from the New, showing the
principles are the same in all ages.

Old Testament Illustrations.

The story of Joseph is the historic and inspired interpretation
of the prearranged plan of an individual life and of its detailed
fulfilment by human means according to the divine purpose in the
execution of the decrees of God. Prophecy plays its part in "the
dreams/* which foreshadow Joseph's future preeminence over his
brethren; but unless an event is fixed by predetermined decree
beyond contingency, its fulfilment could not be predicted. The
free-agency of man is conspicuous in the use of means, as revealed
in the wicked deed of his brethren acting voluntarily and accord-
ing to their evil impulses, as well as all the natural events in the
story leading to the climax. At length comes the full explanation
of the relation between predestination and providence through
the lips of Joseph, the inspired "interpreter" of divine providence,
as he comforted his conscience-stricken brethren with the assur-
ance : "It was not you that sent me hither but God, for God did
send me before you to preserve life, to preserve you a posterity in
the earth and to save your lives by a great deliverance. As for you,
ye thought evil against me, but God meant it unto good." (Gen.
45 :5, 7 and 50:20.) If we had a similarly inspired interpretation
of any human life it would reveal the same divine purpose, the
same use of natural means, the same benevolent ends and the same
fulfilment of the wise provisions of mercy for the future welfare
of God's children ; for He is "The same yesterday, and today and
forever."

Edward Everett Hale has a beautiful tale based on the story
of Joseph designed to illustrate divine providence and to show
the consequences which would inevitably result from any inter-
ference with God's plans for the world's welfare. The story is
entitled, "Hands OflF." It represents a man in another stage of
existence looking down upon Joseph in the hands of the Midian-
ites. By his ingenuity Joseph manages to escape from his captors
the first night of his captivity and had just reached the outer limit
of the camp when a dog barked and awakened his captors, and

Joseph was returned to his captivity. The onlooker proposed to
interfere and kill the dog before he alarmed the camp. Then
Joseph would have reached home in safety and his bitter trials
have been avoided. But his guardian said, "Hands Off." To let
him see the evil consequences of his interference, he transferred
him to another world where he could try his experiment. There
he killed the dog, and Joseph escaped and reached home safely,
his father rejoiced and his brothers were comforted. But when
the famine came there had been no Joseph to store the corn
against the day of evil. Palestine and Egypt were starved.
Great numbers died and the rest were so reduced they were
destroyed by the savage Hittites. Civilization was destroyed.
Egypt was blotted out. Greece and Rome remained in a barbarous
state. The whole history of the world was changed, and countless
evils resulted, because a man in his misguided policy killed a dog
and saved Joseph from present trouble to his future loss and to
the dire distress of a wretched world.

New Testament Illustrations.

In the parable of the Lost (Luke XV) with its three parts —
The Lost Sheep, The Lost Money, and The Lost Son — Jesus
himself furnishes the most striking illustration of the harmony of
divine sovereignty and human free-agency. In the first two parts
of the Parable, the shepherd goes out after the "lost sheep" and
the woman searches for the money, representing the seeking love
of God in taking the initiative in salvation — while the shepherd
bringing it home on his shoulder and the woman restoring the
money, implied the absolute necessity and sole efficiency of divine
grace in the salvation of a soul. From the divine standpoint, the
soul is brought back upon the shoulders of the Great Shepherd, as
if it were wholly the result of irresistible grace. That, however,
is only one side of the picture. It takes the last part of the story
to represent the human aspect of salvation. The prodigal son
comes back of his own accord, as if salvation were conditional
solely upon human free-agency in the use of means. In one sense,
every lost soul is brought back in the everlasting arms of mercy.
In another sense, each soul comes back by its own voluntary act in

response to the seeking love of God. If it had not been for the
sovereign, enabling grace of God, typified by the act of the
Shepherd seeking and bringing back the lost, there could never
have been the voluntary coming back of the lost, represented by
the return of the penitent prodigal. In the philosophy of the plan
of salvation, Calvinism is, therefore, the only consistent and
sufficient explanation of all the facts involved and recounted in the
revelation of divine truth.

Analogy.

The truth may be illustrated and emphasized by the analogy
of human artifice and device. In the construction of a magnificent
building, the architect draws the plan in all the minute details,
which the contractor executes strictly according to prescribed
specifications. In the weaving of some exquisite fabric of rare
beauty the designer must first furnish the perfect pattern before
the weaver can translate it into the finished product. In like
manner predestination is the eternal purpose of God by which
Divine Wisdom, anticipating all the contingencies of life, arranged
the plan of the universe according to a perfect pattern. Divine
Providence is the translation of the pattern into the fabric of
human life, controlling all the movements and weaving all the
threads into the finished product. God is the designer and we
are the weavers. He furnishes the threads of warp and woof,
while we move the shuttles in daily duties and in loving service to
complete the immortal web of character and achievement.
Tapestry weavers work on the wrong side of the fabric, never
beholding the artistic splendor until the work is completed. So
we play our part largely by faith, until at length we are amazed
and thrilled at the beauties and glory of our poor humble lives
as they fit into the perfect plan of God, interpreted in the light of
eternity.

III.

The Presbyterian Polity is Government by Elders.

It is not its Calvinistic theology but its form of government that
gives its name to the Presbyterian Church. The term "Presby-
terian" is a Greek word — Presbuteros — which is universally trans-

10

lated "Elder" in the New Testament. Only once in the English
Bible does it occur in the original form. In I Tim. 4:14 Paul
reminds Timothy that he was ordained "with the laying on of
the hands of the Presbytery" There the word is Presbuterion —
differing only by one or two letters from Presbyterian, and it
signifies a body of Elders acting in an official character. In the
Greek of the New Testament as written by the Apostles, "Pres-
byterian" in its various forms occurs about 70 times. In the Old
Testament written in Hebrew, the equivalent word for "Elder" is
"Zaken" and occurs over 200 times ; so the word "Presb3rterian" is
found in the original Scriptures nearly 300 times.

It would be indeed a revelation to most people if the Bible were
translated literally. The fifteenth chapter of Acts would read :
"They determined that Paul and Barnabas . . . should go up
to Jerusalem unto the apostles and presbyters" ; and "the apostles
and presbyters came together to consider this matter"; "and as
they went through the cities they delivered them the decrees for
to keep that were ordained of the apostles and presbyters." Other
passages of Scripture are equally striking: "Ordained presbyters
in every church" ; "and from Miletus he sent to Ephesus and called
the presbyters of the Church" ; "for this cause left I thee in Crete
that thou shouldest set in order the things that are wanting and
ordain presbyters in every city." Through the open door of
Revelation John looked into heaven and said: "Round about the
throne were four and twenty seats and upon the seats four and
twenty presbyters. ... In the midst of the presbyters stood
a lamb as it had been slain . . . and the four and twenty
presbyters fell down and worshipped Him that liveth forever and
ever." Presbyterian is, therefore, a Greek word which signifies
a church governed by elders, — or presbyters as it is in the original.

Forms o£ Church Government.

In the United States the official government statistics show that
there exists 201 separate and distinct denominations, but there are
only three primary forms of Church Government. Every denomi-
nation on earth is a modification or a variation of one of these
forms :

11

Episcopal.

The first is known as the Episcopal, and in its more extreme
form called Prelatic in the Roman Catholic Church. It means
government by "bishops" and corresponds in the political world
to monarchy. It is the rule of the one man power, — the superior
having subordinates under his direction and control. James I.
King of England, although reared a Presbyterian, soon perceived
that Presbyterianism would not tolerate tyranny in monarchs and
said : "Presbytery agreeth with monarchy as well as God and the
devil." His misguided son, Charles I. attempted to suppress Pres-
byterianism in the interest of Episcopacy and adopted the motto :
"No bishop, no king.'* This meant that if the church were allowed
too much liberty in self-government, the people would soon demand
greater liberty in the state.

Congregational.

The second is known as the Congregational form from the fact
that each church is governed by the popular vote of the congre-
gation. It is sometimes called Independency, because each church
is a law unto itself and not bound by any rules enacted by its own
denomination. The most ignorant or the youngest church member,
has equal vote in determining vital doctrines or far-reaching poli-
cies, as the most experienced. Two churches of the same denomi-
nation in the same city may vote precisely the opposite to each
other in matters of faith and practice. This form is exactly the
opposite of the Episcopal — with its one-man power of the bishop.

Presbyterian.

Between these two extremes is the Presbyterian form. It is
government by representatives, elected by the people, known as
"elders" in the English version, or presbyters according to the
Greek, as written by the Apostles. In the political world, it is
known as the Republican form of governm.ent. Calvinism and
Republicanism go ever hand in hand. John Calvin reconstructed
the Presbyterian form — which had lapsed and been practically
suppressed by the hierarchy of Rome — and modeled it strictly after
the scriptural type and Apostolic practices. The Republic of

12

Geneva was his twin creation — church and state having practically
the same polity. Is it any wonder that Ranke, one of the greatest
of historians, said : "J<^^^ Calvin was the virtual founder of
America" — because it is a Republic embodying Calvin's principles.

D'Aubigne, who wrote the history of the Reformation, declares :
"Calvin was the founder of the greatest of republics. The Pil-
grims, who left their country in the reign of James I., — ^and, land-
ing on the barren soil of New England, founded populous and
mighty colonies, — were his sons, his direct and legitimate sons;
and that American nation which we have seen growing so rapidly
boasts as its father the humble Reformer on the shores of Lake
Leman."

The Government of the United States is modeled after the Con-
stitution of the Presbyterian Church. The Hon. W. C. Preston,
one of the greatest orators of South Carolina, saw the resemblance,
saying : "Certainly it was the most i-emarkable and singular coin-
cidence that the Constitution of the Presbyterian Church should
bear such a close and striking resemblance to the political Consti-
tution of our country."

As the founders of the American Republic and the authors of
its Constitution were largely Presbyterian, it is not surprising that
their church should have formed a model for their political crea-
tion. Chief Justice Tilghman furnishes this explanation: "The
framers of the Constitution of the United States borrowed very
much of the form of our Republic from the Constitution of the
Presbyterian Church of Scotland."

This form of government, — Republican in state and Presby-
terian in church — may be traced in the Scriptures from Genesis to
Revelation with the help of any concordance by examining each
text of Scripture where occurs the word "elder" in the English —
or presbyter in the Greek. The following is a brief exposition of
these principles based solely on the Scriptures :

THE ELEMENTS OF THE PRESBYTERIAN FORM OF

GOVERNMENT.

1. The Election by the people of their representatives.
When it became necessary to select one as a witness of the

13

resurrection of Christ, (see Acts 1 :13-26), either there were only
two men, "Justus and Matthias" who possessed the necessary
qualifications; or else they were considered the best qualified
among their number, and were nominated for election. It mat-
ters not whether the "lots" cast were "ballots," or an appeal to
God by casting lots to choose between the two names. In either
case it exhibited the church exercising its right of choice. The
sixth chapter of Acts is more explicit in its account of the church
in its first election of the deacons ; while Acts 14 :23, in selecting
their Elders makes the striking statement in the Greek that they
were "elected by a show of hands." These citations are sufficient
to prove the right of the people to elect their own representatives
contrary to the one man power of "appointing" — ^with its tendency
in all ages to develop into "lords over God's heritage."

2. The Identity of Elders and Bishops as different names
for the same office.

They are almost universally denominated "elders," but six times
are designated "bishops." In every instance the context makes it
perfectly plain that they are identical. In Phil 1:1, the Epistle is
addressed to the "bishops and deacons." As elders are not men-
tioned, and as they are spoken of in the plural number, it is evident
these "bishops" are local officers co-ordinate with deacons, and the
same as those in other churches who are spoken of as elders. This
amounts to an unanswerable demonstration in Acts, 20:17, where
it is said Paul called for the "elders of the church" of Ephesus,
and in verse 28 calls them bishops (See Revised Testament). Just
one more illustration should surely suffice. Addressing Titus in
Chapter 1 :4, Paul speaks of them as "elders," and in verse 7 as
"bishops." Throughout the entire Scriptures, bishop is invariably
used as the name of a local officer. Jewish Christians called them
elders — as they were so designated in their synagogues, — while the
Gentile Christians spoke of them as bishops, the name of certain
local town officers.

Even the great scholars of the Episcopal Church — which has its
diocesan Bishops— admit that these scriptural "bishops" were
entirely different from the diocesan Bishops of their church. The

14

kte Rev. Arthur Penrhyn Stanley, D. D., Dean of Westminster
Abbey, intimate friend of Queen Victoria, in a public address,
uttered the following remarkable words: "The most learned of
all of the bishops of England, whose accession to the great See of
Durham has recently been welcomed with rare unanimity by the
whole Church of England, has, with his characteristic moderation
and erudition, proved beyond dispute in his celebrated essay, at-
tached to his edition of St. Paul's Epistle to the Philippians, that
the early constitution of the apostolic churches of the first century
was not that of a single bishop, but of a body of pastors, indiflfer-
ently styled bishops or presbyters, and that it was not until the
very end of the apostolic age that the office we now call Episcopacy
gradually and slowly made its way into Asia Minor ; that Presby-
tery was not a later growth out of Episcopacy, but that Episco-
pacy was a later growth out of Presbytery; that the office which
the apostles instituted was a kind of rule, not by bishops, but of
presbyters ; and that even down to the third century presbyters as
well as bishops possessed the power of nominating and consecrat-
ing bishops; and besides, there were, from the commencement of
the middle ages down to the Reformation, large exceptions from
the principle of Episcopal government which can be called by no
other name than Presbyterian.''

Canon Venables in the Encyclopaedia Britannica and Edwin
Hatch, Bampton Lecturer, make the same admission. Edward
Gibbon in the Rise and Fall of the Roman Empire, — not himself a
Christian, — states that Elder and Bishop were identical during
the first centuries of the Christian Era. Speaking of the govern-
ment and administration of the Church prior to the Council of
Nice, he says, "The public functions of religion were solely en-
trusted to the established ministers of the Church, bishops and the
presbyters, — two appellations, which, in their first origin, appear
to distinguish the same office and the same order of persons. The
name of presbyter was expressive of their age, or rather of their
gravity and wisdom. The title of bishop denoted their inspection
over the faith and manners of the Christians who were committed
to their pastoral care."

15

3. A Plurality of Elders in every Local Church.

Without exception every scriptural allusion to the officers of a
church shows this plurality. "Ordained elders (plural) in every
Church," (Acts 14:23). "From Miletus he sent to Ephesus and
called for the elders (plural) of the Church," (Acts 20:17) ; "eld-
ers (plural) in every city," (Titus 1 :4). If the Scriptures are our
guide as to the constitution of the Church, it must be universally
admitted that in the Apostolic age there was a plurality of elders
in every Church. Charles Spurgeon, the greatest preacher of
modern times was so deeply impressed with this fact that he in-
sisted on having a body of elders in the great Baptist Church, of
which he was pastor, — making himself and hi?, church Presby-
terian in form of government.

4. In the New Testament ordination is always by a church

court, and not by any bishop or one man power.

Individuals practised "laying on of hands" in case of sickness for
miraculous healing or for the impartation of spiritual gifts ; but in
the setting apart of officers for service, their ordination was always
by church courts. See Acts 6th chapter where the deacons were
so ordained; Acts 13:1-3 where missionaries were thus set apart,
and specifically I Tim. 4:14 where the statement is unmistakable
that Timothy was ordained, to the ministry "with the laying on of
the hands of the Presbytery."

5. A Gradation of church courts with the right of appeal

from the lower to the higher.

For confirmation of this principle the 15th Chapter of Acts
should be most carefully examined. Briefly stated, the inspired
narrative furnishes the following summary of the facts :

(1) In the church at Antioch a question of rites and cere-
monies arose as to the necessity of circumcision. (2) This con-
troversy between Paul and Barnabas on the one side and the false
teachers on the other, could not be settled by the local church at
Antioch. (3) The question was referred to an ecclesiastical as-
sembly composed of apostles and elders at Jerusalem. (4) After
much deliberation a decision was reached and a deliverance promul-

16

gated by this higher church court of apostles and elders. (5) The
decision was rendered not to affect simply Antioch where it origi-
nated, but the whole church ; for the records state : "and as they
went through the cities, they delivered them the decrees for to
keep that were ordained of the apostles and elders which were at
Jerusalem." (Acts 16:4).

These, therefore, are the five elements which entered into the
constitution of the apostolic church : ( 1 ) The election of repre-
sentatives by the people; (2) the identity of bishops and elders as
different names for the same officers; (3) a plurality of such
bishops or elders in each local church; (4) ordination by a church
court ; and (5) a graduation of such courts with the right of appeal
from the lower to the higher. The world may be safely challenged
to produce any denomination of Christians today where all these
scriptural principles are practiced except in the Presbyterian
Church. The conclusion is unassailable that if a scriptural model
and apostolic practice are the sole determining factors, there is no
Church on earth which has higher claim than the Presbyterian as
the Apostolic Church.

IV.

The Spiritual Character of the Church.

The principle announced by Christ, "Render unto Caesar the
things which are Caesar's and to God the things that are God's,"
should forever settle and determine the fact, that there are two
spheres of authority with distinct and separate jurisdiction. One is
human government under kings or temporal rulers bearing the
sword as their symbol of authority. The other is the church, a
spiritual kingdom whose divine Head is the Lord Jesus, whose
rulers are subject to Him and whose jurisdiction is spiritual, "min-
isterial and declarative." As Christ himself repudiated temporal
jurisdiction, stating, "My kingdom is not of this world," so the
Presbyterian church embodies in its constitution the prohibition:
"Synods and Councils are to handle or conclude nothing but that
which is ecclesiastical; and are not to intermeddle with civil af-
fairs which concern the commonwealth, unless by way of humble
petition in cases extraordinary."

17

Presbyteries and General Assemblies have not always conformed
their practice to these principles, and sometimes have violated their
constitution and occasionally invaded the province of the state, but
such violations have afterward been recognized and repudiated and
their principles reaffirmed. The mistakes are temporary. The
principles are eternal.

These four general principles as thus expounded and hereinafter
advocated constitute the substance of the Presbyterian system:

1. The Word of God, as the only Rule of Faith and Practice.

2. The Calvinistic Theology, involving Divine Sovereignty and
Human Free-Agency.

3. The Scriptural Form of Government by Elders.

4. The Spiritual Character of the Church.

With this brief exposition of the System, the effort will be made
in the remaining chapters to justify these principles by an appeal
chiefly to the Word of God, to History and to the results of the
System in its practical working, as witnessed by the general con-
sensus of the greatest scholars of all ages and all Creeds.

18

CHAPTER II

^refl(bj>teriani£(m in ^iatoxp.

Ernest Renan, brilliant scholar and skeptic, unconsciously
awards to the Presbyterian Church Apostolic Succession in his oft-
quoted sneer, "Paul begat Augustine and Augustine begat John
Calvin;" to which other scoffers have added, "and John Calvin
begat the Presbyterian Church." None familiar with the facts
as crystalized in the verdict of History will dispute the essential
correctness of Renan's statement — however they may repudiate* the
scoffer's fling at the Presbyterian Church.

In his Lectures on Calvinism, the late Dr. Kuyper, eminent the-
ologian as well as Prime Minister of Holland, rendered substan-
tially the same judgment, but traced the historic succession to a far
more remote source, affirming: "The development of life is or-
ganic and, therefore,, each new period roots in the past. In its
deepest logic Calvinism had already been apprehended by Augus-
tine ; had, long before Augustine, been proclaimed to the City of the
Seven Hills by the Apostle in his Epistle to the Romans ; and from
Paul goes back to Israel and its prophets, yea, to the tents of the
Patriarchs."

Apostolic Succession — Spurious.

Advocates of "Apostolic Succession" appeal to history. Pres-
byterianism with far more force lays claim to apostolic sanction,
but at the same time it bases its claim on much higher ground — in
a historic succession which runs through the entire Scriptures.
The figment of a so-called succession of men ordained by bishops
in one unbroken line reaching back to the Apostles is the "baseless
fabric of a dream." It has been utterly repudiated by the ablest
scholars of the Communion, which sets up the unfounded claim.
The arch-bishop of Dublin, one of the great scholars of the Epis-
copal Church and at one time the supreme head of the Church of
Ireland, repudiated it in no uncertain terms, saying : "There is

19

not a minister in all Christendom who is able to trace up with any
approach to certainty his own spiritual pedigree." Macaulay, the
greatest of English historians and a member of the Church of
England, nearly a century ago, hurled this challenge into the ranks
of its advocates which has never been met: "The transmission
of orders from the Apostles to an English clergyman of the present
day must have been through a very great number of intermediate
persons. Now it is probable that no clergyman in the Church of
England can trace up his spiritual genealogy, from bishop to bishop,
even so far back as the time of the Reformation. There remain
fifteen or sixteen hundred years, during which the history of the
transmission of orders is buried in utter darkness. And whether
he be priest by succession from the Apostles depends on the ques-
tion whether during that long period some thousands of events
took place, any one of which may, without any gross improbability,
be supposed not to have taken place. We have not a tittle of evi-
dence to any one of these events. . . . If no evidence were
admitted but that which is furnished by the genuine Christian liter-
ature of the first two centuries, judgment would not go in favor
of prelacy.'*

Apostolic Succession — Genuine.

False assumptions of bigotry should not, however, prevent the
plea that in all the ages there has been a genuine succession of
spiritual men, custodians of the truth, who have transmitted the
faith from generation to generation in fulfilment of the promise,
"Upon this rock I will build my church and the gates of hell shall
not prevail against it." This guarantees the perpetuity of the
Church — not of some sect asserting exclusive claims to the title,
rights and prerogatives which are the inheritance of a common
Christianity.

Denominational Names.

Not a denomination existing today under any ecclesiastical
name can show unbroken identity to apostolic times. "Things,
however, are older than their names." The precepts and practices
of each existed before any one of them had organic life, and each

20

is a development of the preceding. Contrary to prevalent opinion
and contrary to its preposterous claims, the Roman Catholic, in its
modern form, is the youngest of all. Traced historically, the de-
velopment of the church took place in the following order :

From the necessity of the case, Independency existed first.
This was due to imperfect organization and not to scriptural pre-
cept. Individual churches must have sprung into existence, iso-
lated and separated, with no possible means of communication
among themselves, and, consequently with no means of organic
life. That this condition was temporary and imperfect is very
evident from the scriptural accounts and apostolic acts, which
resulted in this incomplete organization, but took definite form at
length in "Presbytery" (I Tim. 4:14) and "General Assembly"
(Acts 15th Chap.). If anything can be established by scriptural
precept and precedent, it can be demonstrated that the normal type
of organized church life was Presbyterian. This is the consensus
of opinion shared by scholars of all ages and various denomina-
tions, as, for example: Canon Venables, Bishop Lightfoot, Dean
Stanley and Edwin Hatch of the Episcopal Church, Jerome of the
Roman Catholic, and Spurgeon of the Baptist.

This Presbyterian form existed in its scriptural simplicity at
least till the second century and in some sections possibly longer.
Next came Episcopacy — long after apostolic times — ^growing grad-
ually by means of prominent Presbyters assuming authority over
their brethren by reason of recognized ability or metropolitan posi-
tion. In due course of time this new and higher order of ministers
was called "Bishops" and gradually became well-nigh the universal
and established order. This explains the origin of Episcopacy,
and even its ablest friends do not claim it was the scriptural order
—but "historic."

The Climax.

Error ordinarily knows no such thing as arrested development.
Very soon, therefore, among these unscriptural officials known as
"Bishops," the most ambitious exalted themselves like "Diotrephes,
who loved to have the pre-eminence." Consequently, there sprang
up an order of arch-bishops, culminating finally in one head, su-

21

preme in authority, known as the Pope of Rome. The papacy was
thus the latest development of organized church life, and which at
length sought to suppress all others and conform the whole church
to its unscriptural prelatic type. By fire and fagot, by rack and
thumb-screws, by sword and Inquisition, by Knights of Columbus
and political schemes, this Apostate Church seeks to "lord it over
God's heritage'* until it dominates the world in the interest of its
system.

Historic Presbyterianism.

Having given this exposition of the rise of ecclesiastical orders,
the purpose of this chapter is to trace "Historic Presbyterianism"
through the ages, showing that its principles have repeated them-
selves in the life and work of various tribes and nations ; and under
its symbol of "The Burning Bush" it has lived and flourished even
in the midst of the flames kindled by its enemies for its utter de-
struction. Its motto, "Tamen non consumabatur" — signifying
"Nevertheless it is not consumed" — is prophetic of its indestructi-
ble and immortal life.

I.

Early Days of Christianity.

Not only was Presbyterianism the scriptural type, but for the
first century, at least, it was the typical form of the organic life
of the whole church. Edward Gibbon, skeptic and historian, hav-
ing no interest in supporting the claims of any denomination, as-
serts in "The Rise and Fall of the Roman Empire" — quoted in
our first chapter — that Presbyterianism was the type of the first
centuries. In confirmation of this contention, he asserts that in
North Africa alone there were more than a thousand bishops.
They could not have been diocesan bishops in the prelatic sense,
for one small section of North Africa would then have contained
more bishops than there are dioceses throughout the whole world.
It is perfectly evident, therefore, that they were only scriptural
bishops in the Presbyterian sense, equivalent to elders.

Jerome, the chief authority in the Roman Catholic Church,
makes the same admission: "In the beginning of the Church,

22

bishop and presbyter were the same ; afterwards one was chosen to
preside over the rest, as a remedy for schism." "Let the bishops
know,** he adds, "that they are superior to presbyters rather by
custom than by an actual appointment of the Lord." During the
first and perhaps the second centuries there existed no bishop in
the Episcopal sense and no prelate of the Roman Catholic type.
No claim is made that the Presbyterian Church with its name and
all of its well articulated system, existed continuously, but without
fear of successful contradiction — if the testimony of history and the
weight of scholarship count for anything — ^the type of the first
ages was Presbyterian in its simplicity, and nothing else.

Propagating the Faith.

This was not only the age of martyrdom but the period of great-
est missionary activity. Persecution itself has been used of God
more than once as a means of scattering the seed of divine truth.
As in the days of the Apostles, "They that were scattered abroad
went everywhere preaching the word;" and as in modern times
the founding of America was due to the persecutions of the mis-
guided Stuarts of England ; so in all probability the period of mar-
tyrdom scattered multitudes of these Christian missionaries into the
uttermost parts of the earth. Fortunately it was before the rise
of prelacy, and so they carried the simplicity and purity of the
primitive faith among the Waldenses in the mountains of Italy,
among the Celts of the British Isles and doubtless among other
tribes and mountain fastnesses unknown in the annals of history.

Historic Illustrations.

As illustrations of this fact and in explanation of the existence
of Presbyterian principles — ^though very imperfect in form and
purity — among far distant countries, having no connection what-
ever with each other, account will be given — ^though not in their
historic order — of the most notable of these historic churches and
their struggles.

II.

The Waldenses.

In the northwestern part of Italy, nestling among picturesque
mountains, situated in the province of Piedmont, are some of the

23

loveliest valleys of earth. Among these far-famed mountain ram-
parts there exists today a vigorous Presbyterian Church, the de-
scendants of the martyred Waldenses, who are often styled "The
Israel of the Alps" by reason of their resemblance to God's chosen
people of old, maintaining a pure faith and worship reaching back
into the dim twilight of history.

It would be claiming too much to assert they were Presbyterian
in all their past and in all their parts, for that name had not yet
become attached to any body of believers as a separate denomina-
tion. At the same time, their practices and principles more closely
allied them with Presbyterianism than with any other historic faith.
They were not even Protestant, for they antedated the Reforma-
tion and have always insisted that they were "not reformed be-
cause they had never been deformed/*

The origin of the Waldenses has been, and will doubtless con-
tinue to be, a matter of dispute. They themselves have stoutly
asserted their claims as dating back to the time of the Apostles.
The road from Rome into Gaul and Spain led through these val-
leys, and it is believed that early disciples of Christianity planted
the pure gospel here in their journeys westward. Others maintain
that this ancient church had its beginning in the refugees driven
from Rome under the perscution of Nero. This is the contention
of Henri Armaud, one of their most noted pastors, who himself
led the "Glorious Return" of the remnant that marched from
Geneva back to Piedmont and again possessed themselves of their
native valleys :

"The Waldenses are, in fact, descended from these refugees
from Italy who, after St. Paul had there preached the gospel,
abandoned their beautiful country and fled, like the woman men-
tioned in the Apocalypse, to these wild mountains, where they
have to this day handed down the gospel from father to son, in the
same purity and simplicity it was preached by St. Paul." In a
petition presented to their sovereign, Philibert Emmanuel, Duke
of Savoy and Prince of Piedmont, in the year 1559, they make
this statement : "We likewise beseech your Royal Highness to con-
sider, that this religion which we profess is not only falsely re-
ported, but it was the religion of our fathers, grandfathers and

24

great-grandfathers, and other yet more ancient predecessors of
ours, and of the blessed martyrs, confessors, prophets and apostles;
and if they can prove to the contrary, we are ready to subscribe
and yield thereunto."

Their motto, "Lux lucet in tenebris" — signifying "The light
shineth in darkness" — is symbolic of their mission. Through more
than two centuries they endured every conceivable persecution at
the hands of Rome, which sought in vain to extinguish the light.
John Milton, author of "Paradise Lost," secretary to Oliver
Cromwell, wrote the sonnet :

"Avenge, O Lord ! thy slaughtered saints whose bones

Lie scattered on the Alpine mountains cold ;
Even them who kept Thy truth so pure of old,

When all our fathers worshipped stocks and stones,
Forget not : in Thy book record their groans

Who were Thy sheep, and in their ancient fold
Slain by the Bloody Piedmontese that rolled

Mother with infant down the rocks. Their moans
The vales redoubled to the hills, and they

To heaven. Their martyred blood and ashes sow
O'er all the Italian fields, where still doth sway

The triple tyrant; that from these may grow
A hundredfold, who having learned Thy way

Early may fly the Babylonian woe."

Oliver Cromwell heard their cry and, perhaps influenced by John
Milton, raised 38,000 pounds for their relief and threatened "that
his ships in the Mediterranean should visit Civita Veachia and that
the sound of his cannon should be heard in Rome." This had the
desired effect in calling off the minions of Rome and in giving them
temporary respite. True to her bloody record, Rome again re-
turned to her persecuting spirit till Napoleon Bonaparte gave them
relief; and after repeated harrying, finally, in 1848, through the
intervention of England and the edict of King Charles Albert, they
at last secured religious liberty to worship God according to the
dictates of their conscience and to preach the faith of their
fathers.

25

This ancient Church whose history is written in blood still lives.
The present King of Italy has honored them — much to the mortifi-
cation of the Papacy — in choosing one of their number as gover-
ness for his children. Marconi, the inventor of wireless telegraphy,
is an honored member of the Waldensian Church. They have
colonies in the bounds of our own Southern Presbyterian Church at
Valdese, North Carolina, at Monett, Missouri, at Texarkana, Ar-
kansas, and at Gainesville, Texas. True to their historic princi-
ples, they are a constituent part of the Pan Presbyterian Council —
"An Alliance of Reformed Churches throughout the World
holding the Presbyterian System." No wonder Dr. R. P. Kerr
states : "Empires have risen and fallen ; dynasties have come and
gone ; the whole face of the world has changed again and again ;
but this heroic band has not been conquered, nor has their star
ceased to shine above the snowy pinnacles of the Alps."

III.

Celtic Christianity.

According to the Encyclopaedia Britannica, the inhabitants of
Western Europe were called "Keltoi," by the Greeks, from which
is derived the name "Celts" for a remarkable race of people. The
Romans named their country "Gaul" which coincided largely with
the present boundaries of France, and which Caesar "divided into
three parts," In the migrations of races, historians inform us that
a colony of Celts from Western Europe made their way into Asia
Minor and settled the region known as Galatia, where Christianity
was early planted and to whom Paul wrote the Epistle to the
Galatians. Long before the invasion of Britain by the Romans, a
branch of this Celtic race took complete possession of the British
Isles. The subsequent invasion of tlie Romans under Julius Cae-
sar, of the Anglo-Saxons under Hengist and Horsa, of the Danes
and under Canute, and of the Normans under William the Con-
queror, succeeded in dispossessing the Cells in England only. In
their mountain fastnesses in Wales, Scotland and Ireland these
fierce Celtic warriors, known in history as Picts and Scots, were

26

never conquered. Their descendants have held possession of the
same territory for over two thousand years.

Ancient Origin.

The introduction of Christianity among these Celts of Ireland
and Scotland dates back to such a remote period that no historian
can account for it. Two explanations have been suggested. One
theory claims that communications between the Celts of Asia Minor

gave their kinsmen in the British Isles the gospel in its primitive
form; the other suggestion is that Greek Missionaries landed at
Cornwall, England, and kindled the gospel light which speedily
flamed throughout the British Isles. Only in this way is it possible
to account for the Greek names "Alexander" and "Andrew" every-
where prevalent in Scotland and the still more singular fact the
Greek Cross of St. Andrew is the National Coat of Arms of Scot-
land.

Tertullian, one of the earliest Church Fathers, who was almost
contemporary with the Apostle John, asserts that "those parts of
Britain that were inaccessible to the Romans fthe highlands of
Scotland) had become subject to Christ." No matter, therefore,
what may be the explanation, Tertullian asserts the fact of the ex-
istence of Christianity among these Picts and Scots. Baronius, the
Romish historian of the Church, asserts on the authority of certain
manuscripts in the Vatican that Christianity was carried to Britain
in A. D. 35, which would even antedate its introduction into Rome.
Neander, the Church Historian, places on record his judgment
"that the Britons had received their Christianity either immediately,
or, through Gaul, from Asia Minor, a thing quite possible and as
easy, by means of commercial intercourse." Dean Milman argues
to the same conclusion from the controversy between the Scottish
Missionaries and the Romish ecclesiastics in England, saying : "It
is curious to find Greek Christianity thus at the verge of the
Roman world, maintaining some of its usages and co-equality."
Two Scotch Historians, Spotswood and Buchanan, concur in the
statement that "the Scots were taught Christianity by the disciples
of the Apostle John."

27

Reversion to Paganism.

At the time Christianity of the Greek type was flourishing among
the Celts of Scotland, the invasion by the Anglo-Saxons in 449
A. D. wrested England from the Romans and brought in their
pagan Druid customs, which soon effaced from England whatever
of Christianity it may have once possessed. This accounts for the
historic incident recorded by Milman which led to the introduc-
of Romish Christianity into England :

"When Gregory the Great was a simple monk of St. Andrew,
he saw some beautiful, fair-haired boys exposed for sale in the
market place of Rome. He inquired from whence they came.
'From Britain.' *Are they Christians?' 'They are still pagans.'
'Alas ! that the Prince of Darkness should possess forms of such
loveliness ! That such beauty of countenance should want the bet-
ter beauty of the soul !' He then asked of what nation they were.
'Angles,' was the reply. 'Truly,' he said, 'they are angels ! From
what province?' 'That of Deira.' 'Truly, they must be rescued
"de ira" (from the wrath of God).' 'What is the name of their
King?' 'Aella.' 'Yea,' said Gregory, 'Allelulia must be sung in
the dominions of that King.' "

After Gregory became Pope he sent Augustine the Monk (not
the theologian) to EnglaniJ as a Missionary, which was the means
of introducing Latin Christianity into England ; but the Greek
type already held possession of Scotland. One hundred years
previous to the coming of Augustine, St. Patrick of Scotland had
carried the Gospel to Ireland ; and St. Columba of Ireland had but
recently established his missionary institution at lona on the coast
of Scotland.

It is a curious coincidence that Scotland and Ireland not only
exchanged names, but each gave to the other its patron Saint.
Ireland, the home of the Scots, was called Scotia, which later be-
came the name of Scotland ; and Ireland became Hibernia, the
name by which Scotland was originally called. St. Patrick, born
on the Clyde in Scotland, went as a missionary to Ireland, and
nearly one hundred years later St. Columba, born in Ireland, estab-
lished his famous Monastery on lona, adjacent to Scotland, — ^the

28

latter event being of much historic importance and of such far-
reaching influence as to call for extended mention.

lona.

On the northwestern rugged coast of Scotland the bleak little
Isle of lona lifts its craggy peaks — in area only three miles long
and scarcely two in width and with scarcely any arable land. Dr.
Samuel Johnson, notwithstanding his contempt for everything
Scotch, was constrained to say of this bleak isle :

"That man is little to be envied, whose patriotism would not
gain force on the plains of Marathon, or whose piety would not
grow warmer among the ruins of lona."

Such historic interest attached to it that it became the West-
minster Abbey of Scotland, where illustrious Kings and famed
warriors sleep side by side. Kenneth, the first King of Scotland,
King Duncan and Macbeth who murdered him — ^immortalized by
Shakespeare — as well as noblemen of other countries as far oflF as
Norway and France, were brought hither to rest in its holy soil.
On the last day of his life St. Columba, from the hill overlooking
the Monastery, uttered this prophecy: "Unto this place, albeit
so small and poor, great homage shall yet be paid, not only by the
Kings and the people of the Scots, but by the rulers of barbarous
and distant nations, with their people also. In great veneration,
too, shall it be held by the holy men of other churches."

Leaving Ireland in bitter disappointment, through some misfor-
tune unrecorded, he acquired title to this seemingly valueless
storm-swept Isle and founded a great "School of the Prophets"
for training and sending missionaries throughout Scotland and even
into England. King Oswald of Northumbria had found shelter
in lona, — where he was partially educated — and was so impressed
with its religious life that he invited its missionaries to come and
Christianize his subjects. This precipitated the unavoidable con-
flict with the Romish Monks of England, and King Oswald was
finally persuaded to commit the religious instruction to them and
dismiss those of Scotland. Milman in his "Latin Christianity,"
speaking of this collision, said : "One-half of the island had been
converted by the monks from Scotland, the other by those from

29

Rome. They were opposed on certain points of discipline, — held
hardly of less importance than vital truths of the Gospel."

The Culdee Church.

Hitherto all reference to the Culdee Church has been avoided.
The controversy waged between ecclesiastics — whether the Monks
of St. Columba were Culdees, and whether these Culdees were as
pure as claimed and whether they were substantially Presbyterians,
— is not of material consequence. The essential facts, established
by church historians, indicate that the type of Christianity known
to St. Patrick, to St. Columba and to the Culdees of Scotland, so
far from being Roman Catholic, was radically different from the
modern Romish System. If the references as cited indicate that
primitive Christianity was established among these Celts at a very
early period, in all probability it underwent a gradual change,
gravitating toward Prelacy, as in the case of Latin Christianity on
the Continent. To say the least, however, it constitutes a connect-
ing link in the Historic Church of Scotland, showing a line of
succession probably independent of Rome, which may account for
the fact that the Reformation there found more congenial soil than
in other parts of Britain.

Distinguishing Marks.

Contrary to Romish practice, their ministry was permitted to
marry. The Bishops had no diocese and no jurisdiction over the
ministry. Archbishop Usher states: **We read in Nennius that
at the beginning St. Patrick founded (in Ireland) three hundred
and sixty-five churches, and ordained three hundred and sixty-five
bishops and three thousand presbyters or elders." As there were
three hundred and sixty-five bishops and three hundred and sixty-
five churches, it is clear that these bishops were just what Presby-
terian bishops are now — pastors, and nothing more. This was
in Ireland, but St. Patrick, doubtless, established the same forms
and ordinances in which he had been trained in his native country,
Scotland. Bishop Stillingfleet says : "If we may believe their
own historians, the Church of Scotland was governed by their
own Culdei, as they called their Presbyters, without any (prelati-

30

cal) bishop over them." A Romish bishop, named Palladius, was
sent up to Scotland in the fifth century, but the people refused to
recognize his authority and rejected him. Bede, though indignant
at their repudiation of the authority of the Romish bishop, testi-
fies that "they preached only such works of charity and piety as
they could learn from the prophetical, evangelical and apostolical
writings." D'Aubigne says: "lona, governed by a simple elder,
had become a missionary college. It has been called sometimes a
monastery, but the dwelling of the grandson of Fergus (Columba)
in nowise resembled the Popish convents. When its youthful in-
mates desired to spread the knowledge of Jesus Christ, they
thought not of going elsewhere for Episcopal ordination. Kneel-
ing in the chapel of Icolmkill (in lona) they were set apart by
the laying on of the hands of the elders ; they were called bishops,
but remained obedient to the elder or presbyter of lona."

Ebrard declares that it was "evangelical," not only because it
was free and independent of Rome and, when the papal church
came into contact with it, always and obstinately repudiated its
authority under an appeal to the single and supreme authority of
the Holy Scriptures, but above all, because in its inner life it was
penetrated throughout by the main principles of the evangelical
church. However, modern scholarship leans to the opinion that
these Culdees have been given too much credit for simplicity and
purity, and that they evidently conformed more or less to the
times of superstition and ignorance in which they lived.

Scotland vs. England.

The types of Christianity which have prevailed in the two coun-
tries can be easily explained. The Scottish Church was much
older than the English. The Scottish was the Greek type, while
the English was Latin. The Scotch were Celtic, the English an
admixture but chiefly Anglo-Saxon. The Scottish resisted the
Romish Church many centuries ; the English were papal from the
beginning. The Reformation in Scotland was forced on the throne
by the people. The Reformation in England was imposed on the
people by the throne, and changed with the change of monarchs.
It was Pagan under the Romans, Christian under the Britons,

31

Druid under the Saxons, Papal under the Normans, Protestant
under Henry, Popish under Mary, Protestant under Ehzabeth,
Independent under Cromwell,, Prelatic under Charles IL, Episco-
pal since the Revolution of 1688.

The Reformation in Scotland was thorough and complete; the
Reformation in England was an illustration of arrested develop-
ment. The ancient Church of Scotland was somewhat of the type
of the first century of the Christian era; the Church of England
belonged to the type of the third century, after Presbyterianism
had been corrupted into Prelacy.

"Like Precious Faith with Us."

The conflict of Presbyterian principles with Romanism went
on through the ages and raged in many countries. The lack of
space alone prevents chapters — similar to those recounting Wal-
densian struggles in Italy and the conflict in Scotland — ^which could
be written of the heroic struggles of the Huguenots in France, of
the Dutch in Holland with the infamous Duke of Alva, and in
Bohemia of the followers of Huss with the same unrelenting foes.
If any are inclined to dispute the fact that it was Presbyterianism
which chiefly "contended for the faith which was once delivered
unto the Saints," then it devolves upon him to explain why in every
instance after the battle triumphantly ended, these heroic and his-
toric churches arranged themselves under the banner of Presby-
trianism and are without exception constituent parts of the Pan-
Presbyterian Alliance today. Professor Heron of Belfast states
substantially in another form the same truth : "It is a simple his-
torical fact, of deep significance, that wherever the Reformation
had free course and wherever it was permitted to shape itself
spontaneously after Scripture, and without external interference,
it assumed a Presbyterian form."

IV.
Presbytery vs. Episcopacy.

The successful issue of Presbyterianism in its conflicts with
Romanism did not end its struggle entirely. After the Reforma-
tion the battle was transferred to a new arena and was continued

32

in the conflict between Presbytery and Episcopacy. At the dawn
of the Reformation Henry VIII of England made such vigorous
onslaught on Martin Luther, that the Pope conferred on him the
title, "Defender of the Faith ;" but when the Pope refused to ap-
prove of his divorce, he broke away from Rome, not upon religious
grounds but in the interest of his wicked ends. He transformed
the Church, but he did not reform it. As a matter of fact, it was
chiefly a change of masters with himself the head of the Church
as its Supreme Pontif. The real Reformation began under his
son, Edward VI, but was cut short by his untimely death. Bloody
Mary made havoc of Protestantism in her efforts to restore Eng-
land to the fold of Rome. Elizabeth, like her imperious father,
imposed her royal will on the Church, which arrested the free de-
velopment of Protestantism and resulted in what Macaulay denom-
inated a compromise between Catholicism and Protestantism.

The coming of James I to the throne, — reared a Scotch Presby-
terian,— was doubtless hailed as the working of divine Providence.
He himself had signed "the National Covenant" of Scotland and
was regarded as a "Covenanter," but he soon became alarmed at the
republicanism inherent in Presbyterianism and began a series of
acts calculated to suppress it and to establish Episcopacy in its
stead, giving utterance to the famous saying, "Presbytery agreeth
as well with Monarchy as God with the devil." Charles I, his ill-
advised son, under the sway of the bigoted Laud, Archbishop of
Canterbury, undertook the unfinished work of his father and insti-
tuted more aggressive measures for forcing Episcopacy on the
Presbyterian Church of Scotland.

The Dean of Edinburgh, acting under orders from King Charles,
attempted to introduce the liturgy in St. Giles in the presence of
the privy council and magistrates and a large assembly of the peo-
ple on Sunday, July 23, 1637. But it was unsuccessful. Accord-
ing to the old story, Jenny Geddes, an herb-woman, hearing the
Archbishop call on the Dean to read the "collect for the day," mis-
understood the word but not the act, and cried out, "The deil gi'e
ye the colic ! Villaine, dost thou say mass at my lug (ear) ?" With
that she hurled the stool whereon she had been sitting at the head
of the Dean. This was the signal for an uprising of the congrega-

33

tion, and the people shouted through the streets : "A pope, a pope !
Anti-Christ! The sword of the Lord and of Gideon!" This out-
burst of popular indignation was not confined to Edinburgh, but
there was such violent opposition manifested throughout the king-
dom that the project was abandoned by the clergy. Not so with
Charles, who raised an army to force Episcopacy upon Scotland,
and began a foolish conflict which ended in his own destruction and
the establishment of a new government in England, with Cromwell
at its head. Stanley says: "The stool" (now in the Museum of
Edinburgh) "which was on that occasion flung at the head of the
Dean of Edinburgh, extinguished the English Liturgy entirely in
Scotland, for the seventeenth century, for a great extent even to
the nineteenth, and gave to the civil war in England an impulse
which only ended in the overthrow of the church and the mon-
archy."

To meet this new danger to the liberties of the Church, Alexan-
der Henderson, next to John Knox, Scotland's greatest Reformer,
modified the National Covenant to suit the exigencies of the crisis.
It pledged the subscribers "to adhere to and defend the true re-
ligion, and forbear the practice of all innovations already intro-
duced into the worship of God, and to labor by all means lawful to
recover the purity and liberty of the gospel as it was professed and
established before the aforesaid innovations." Henderson delivered
a powerful sermon in Greyfriars Church, Edinburgh, on February
28, 1638, after which it was signed in the churchyard, — tomb-
stones serving for writing tables, — by thousands of persons, some
of whom, it is said, drew blood from their arms to use instead of
ink. It cost many of them the blood of their hearts, eventually.
Copies of the Covenant were distributed throughout Scotland, and
signed by great numbers of the best people in the land. On that
memorable day, in old Greyfriars churchyard, Henderson said the
people oflfered themselves like dewdrops in the morning for the
service of heaven, as they swore allegiance to the King of Kings.
The Covenanters at last triumphed, and in 1639 the "Barrier Act"
was passed by Parliament, providing that no change should there-
after be made in the laws of the Church without the sanction of the
Assemblies of the Church.

34

The Westminster Confession of Faith. ^

The next year after Charles I fled from Whitehall, London, to
return no more until his execution, while Cromwell was rising
among his compatriots as their leader, a great gathering of minis-
ters and elders from both kingdoms was called to meet in West-
minster Abbey. It has become historic under the name of "The
Westminster Assembly." It sat from 1643 to 1649, and prepared
the noblest confession of faith ever given to the world. The Eng-
lish divines had already met, and now requested the assistance of
commissioners from the Church of Scotland. Another celebrated
declaration, also called a "Covenant," or "THE SOLEMN
LEAGUE AND COVENANT," was drawn up by Alexander
Henderson, in conference with English commissioners to Edin-
burgh. It was adopted by the General Assembly in that city on
the 17th day of August, 1643, with emotions of the deepest solem-
nity, sent up to London, and there accepted and subscribed by the
English Parliament and the Westminster Assembly.

"The Solemn League and Covenant bound the United Kingdoms
to endeavor the preservation of the reformed religion in the
Church of Scotland, in doctrine, worship, discipline, and govern-
ment, and the reformation of religion in the Kingdoms of England
and Ireland, according to the Word of God and the example of the
best-reformed churches, — the extirpation of Popery and Prelacy, —
the defence of the King's person, authority, and honor, — and the
preservation and defence of the true religion and liberties of the
kingdom in peace and unity."

The object of this League was to secure uniformity in the re-
ligious worship of the two countries, and the Westminster Assem-
bly was charged with preparing a doctrinal basis for the accom-
plishment of this end. The Assembly was called by Parliament,
and consisted of Episcopalians, Independents and Presbyterians.
The Episcopal divines declined to act ; so the work was left to the
two latter. The Independents were a small minority, yet they gave
a great deal of trouble in the progress of the meeting. Before the
arrival of the Scottish Commissioners, Parliament and the West-
minster Assembly had resolved upon the abolition of prelacy in

35

the Church of England, though what form of church government
should be adopted in its place was an open question. The English
Presbyterians, not having been so well trained in Presbyterian
polity, relied mainly upon the Scottish divines for the explanation
and defence of that system of church government.

The results of this Westminster Assembly's labors have been
of inestimable value in moulding the thought and character of mil-
lions of people, but uniformity of faith and worship was not se-
cured in Great Britain. The Confession of Faith, Catechisms,
Discipline and Directory for Worship were adopted only by Scot-
land at that time, though they have since become the doctrinal basis
of nearly all English-speaking Presbyterian Churches throughout
the world. The execution of Charles I at Whitehall was sharply
condemned in Scotland, because the Scotch, while contending for
liberty to worship God, were truly loyal to the Government. This
threw them into antagonism with Cromwell. "Prince Charlie" took
refuge among them. They proclaimed him king, with the title of
Charles II, and he subscribed the "Solemn League and Covenant,"
thus becoming a "Covenanter." This act proved afterwards to
have been hypocricy ; and when he was restored to the government
of the two kingdoms, in 1660, a bitter persecution began, which
lasted twenty-eight years.

Suffering for the Faith.'

Two thousand Presbyterian ministers were driven from their
pulpits in England and Episcopacy restored. In 1661 Episcopacy
was again forced on Scotland. The Covenants were denounced,
and all who adhered to them declared to be traitors. The Marquis
of Argyle was beheaded and James Guthrie hanged the same year,
and those scenes began to be enacted throughout Scotland which
have ever si»ce been regarded as affording at once exhibitions of
the most cruel tyranny and bigotry, and of the noblest heroism in
devotion to religious convictions. Diocesan courts were set up, and
no minister was allowed to exercise his office except by their con-
sent. The Earl of Lauderdale was sent to the west country to
eniorce this system ; but four hundred ministers resigned their
charges rather than submit to what was in direct violation of their

36

consciences and their covenant. They were then forbidden to hold
services, under penalty of death. Those who attended such serv-
ices were punished by fines and imprisonment. Bodies of troops
scoured the country, under such men as Sir James Turner and
Graham of Claverhouse, hated names in Scottish history, to break
up conventicles or out-of-door assemblies for worship and to kill
the saints of God.

"Glory to God, whose witness train,
Those heroes bold in faith,
Could smile at poverty and pain
And triumph even in death."

Charles II, betrayer of Scotland, and at heart a papist, was
succeeded by his brother, James II, who threw off all disguise and
openly and unscrupulously undertook to impose once more Catholi-
cism on Great Britain. It was his son-in-law, William of Orange,
with an army of Dutch Presbyterians, aided by the sturdy Scotch,
who defeated James at the Battle of the Boyne. The accession of
William and Mary to the throne was the occasion, not simply of
the permanent establishment of Presbyterianism in Scotland, but
of giving entire religious liberty to all sects and creeds throughout
the British Isles.

The Restoration of the Stuarts.

Having thus narrated the facts, it may not be inappropriate to
consider them briefly from the viewpoint of the Philosophy of His-
tory. The colossal blunder of history was the restoration of the
Stuart Dynasty in the person of Charles II to the throne of Great
Britain. It was not only a case of arrested development in Con-
stitutional Government, but it was likewise a violent reaction
toward autocracy. The sacrifices of blood and treasure by the
fathers were practically wasted — for that generation. The dire
effects of the reaction reached like a dead hand into the future and
laid its blighting touch on millions yet unborn.

1. Political Consequences.

It was a wretched reaction from the growing spirit of republi-
can principles and human liberty. In 1215 the Barons had ex-
torted from King John at Runnymede the Grant of Rights, known
in history as the Magna Charter. The growth of liberty was given
a new impulse by the Petition of Rights in 1628, a very memorable
document, citing the Great Charter and rehearsing the legal limita-
tions upon the powers of the English King. The victory won by
the parliamentary forces against the Royalist Army of Charles I
resulted in the "Commonwealth" under the Protectorate of Oliver
Cromwell during which time Britain enjoyed the first full breath
of Constitutional liberty and bade fair to lead the governments of
earth in the cause of democracy. Unfortunately the loyalty of
Scotland to their Stuart monarchs led to the Restoration of the
dissolute Charles II which set the world backward by hundreds of
years. This blunder necessitated the Revolution of 1688 under
William, Prince of Orange, who won the Battle of the Boyne in
Ireland, — and as a result the Orangemen and the Papists have
been fighting in that unhappy isle ever since. The Restoration of
Charles made necessary the American Revolution in 1776. If it
had not taken place who can say but that America might at this
time have been a constituent part of a great Confederation of the
Anglo-Saxon world — side by side with Britain, Canada and Aus-
tralia. Speculation may be indulged to the extent of saying, possi-
bly this reaction in 1660 was the explanation of the French Revo-
lution in 1789 and may have been a remote cause of the World
War for Democracy in the Twentieth Century.

2. Religious Disaster.

It permitted and promoted a reaction toward Sectarianism. The
Westminster Assembly had been called by Parliament in 1643,
composed of various denominations, for the purpose of preparing a
Creed for Christendom in order to eliminate Sectarianism and
unify the Faith of the Nation. Its Confession of Faith — the
product of six years of the best scholarship of the Kingdom — was
unanimously adopted by Scotland. It was fast crystallizing in the
thought of England when this unfortunate Restoration halted its

38

progress; and Charles betrayed the Scotch — who had placed him
on the throne — by driving 2000 Presbyterian ministers from their
pulpits in one day. This arrested the new Reformation and
promoted a reaction in favor of Ritualism, — which necessitated the
great spiritual movement later under Whitefield and the Wesleys
that gave birth to the great Evangelistic Methodist Church.

3. Three-Cornered Conflict.

In his "Outline of History" (page 776) H. G. Wells, the most
suggestive writer of the day, makes this striking statement :

"In 1638 Charles tried to extend the half- Protestant, half -Cath-
olic characteristics of the Church of England to his other Kingdom
of Scotland, where the secession from Catholicism had been more
complete, and where a non-sacerdotal, non-sacramental form of
Christianity, Presbyterianism, has been established as the national
church."

This effort, that had ended in disaster, was revived by the
Restoration of Charles II, which prevented the possible unity of
Protestantism and hopelessly complicated the conflict. Instead,
therefore, of a simple contest between the prelacy of Rome and
the democracy of Christianity, Episcopacy with its Ritualism came
to the aid of Rome and perpetuated a system of worship, belonging
more properly to Old Testament times than to the simplicity of the
Christian Dispensation.

This has made more difficult the task of the church in promoting
spiritual spontaneous worship, that appeals to the inner soul,
rather than spectacular ritualism which appeals to the outer senses.
This blunder of history did not confine its evil effects to the Brit-
ish Empire but reached across the sea and fanned mto a flame
the American Revolution, which was largely a rebellion against
the encroachments of Episcopacy on religious liberty in America.

V.
The Conflict in America.

There remained, therefore, one more battle for historic Presby-
terianism. Its struggle for religious liberty was transferred over-

39

seas to the American provinces. The Episcopal was the estab-
lished Church in Virginia, New York, and other of the Colonies.
Presbyterians were denied the right of worship, though many of
them had emigrated to America for the privilege of worshiping
according to the dictates of their own conscience. Francis Ma-
Kemie, the first and ablest Presbyterian minister, was thrown into
prison, and others were fined and imprisoned. It was one of the
chief causes that led to the American Revolution. The Boston in-
cident of the tea was simply the occasion. Men will fight more
valiantly for religious principles than for any other consideration.
Until the time "of the Declaration of Independence the Presby-
terians were denied a charter of incorporation" in New York.
John Adams, one of the Presidents of the United States, said :
"In Virginia the Church of England was established by law in
exclusion and without toleration of any denomination. In New
York it displayed its essential character of intolerance. Large
grants of land were made to it, while other denominations could
obtain none; and even Dr. Rodgers* congregation in New York,
numerous and respected as it was, could never obtain a legal title
to a spot to bury its dead.'* In the same letter he adduces facts
to prove what he terms "the bigotry, intrigue, intolerance and per-
secution'* of the Establishment, and to confirm his statement that
the dread of Episcopacy was one of the chief causes of the revolt
of the Colonies against Great Britain.

The first Declaration of Independence that was published and
adopted at Charlotte, North Carolina, May 20, 1775, written by a
Presbyterian elder, Ephriam Brevard, became the model for the
National Declaration in 1776. The Revolution was known in
England as a Presbyterian Rebellion, and Horace Walpole in the
British Parliament said that, "Cousin America had run oflf with a
Presbyterian parson."

In fighting the battles of religious freedom for itself, it has
incidentally given this boon to all lands and creeds, but never once
has it imposed its principles by force on people of other creeds.
Its weapons are not carnal. It seeks to win by moral suasion and
by appeal if) hearts and consciences, based solely on the Word of
God.

40

The eloquent language of Dr. Thomas Verner Moore, spoken
of Scotch Presbyterianism, might with equal force be applied to
the Presbyterianism of the ages: "Its acorn had been planted on
the misty hills by the hands of men who gathered it from spots
where Paul planted, Apollos watered, and John garnered the in-
crease ; and it was lodged in a soil that was untrodden and unsub-
dued by the tramp of those mailed legions of Rome that had
almost conquered the world. Its stalwart trunk grew on apace,
although the boar out of the wood did waste it, and the wild
beast out of the field did devour it, though the fierce storm of
persecution wrested with its boughs and snapped many of them
with a martyr's bloody fate; though the axe was laid at its root
again and again, and twice at least was it hewn to the very ground
by Saxon and Anglo-Saxon hands, yet the root still lived, and put
forth its undying vigor with a greener growth by this terrible
pruning, until it stands today, the brave old Charter-Oak of
Christendom, with a life so ineradicable that the gates of hell never
prevailed against it, and we trust never shall, until its topmost
boughs shall catch the earliest rays of the coming of that Jesus,
for whose crown and covenant so many of its offspring loved not
their lives even unto the death."

41

CHAPTER III. #

^rerfiptetianfem anb Calbinisfm.

The two are not identical, but are so thoroughly linked together
by their logical consistency, by their natural affinity and by their
association in the Word of God that it might be appropriately said
of them: The effort to separate them has but verified the state-
ment: "United we stand, divided we fall." Each has at times
maintained a precarious separate existence, but neither has
flourished apart from the other. As the learned Dr. Albert Barnes
says, "There are no permanent Arminian, Pelagian, Socinian
Presbyteries, Synods, General Assemblies on earth. There are no
permanent instances where these forms of belief or unbelief take
on the Presbyterian form. There are no Presbyterian forms of
ecclesiastical administration where they would be long retained."

Distinctive Differences.

Presbyterianism has sole . reference to the form of government
by "elders" — republicanism in the religious sphere. Calvinism
denotes a certain type of theology as opposed to Arminianism.
The name is a misnomer, called Calvinism after John Calvin, one of
its ablest expounders and defenders in the argument with Pighius.
Paul's reasoning in the Ninth Chapter of Romans with a theo-
retical Arminian was repeated in the controversy between
Augustine and Pelagius, and later between Calvin and Pighius, —
forerunner of Arminius. The system in its theological aspect has,
therefore, been variously designated as "Pauline," "Augustinian,"
or "Calvinistic." On its scientific side as a world system, em-
bracing the whole realm of life — theology, republicanism, and a dis-
tinctive type of Christian living — it is justly accredited to John
Calvin, whom Renan, the skeptic and scholar, terms "The most
Christian man of his generation."

42

The Philosophy of Life.

1. In the Koran, Mohammed represents "Allah," his God, as
plucking a piece of clay and throwing it backward over his
shoulder for those that are to be saved, and saying "I care not,"
and then as plucking another piece and tossing it over his shoulder
for the lost and saying "I care not." This is known as Fatalism,
the creed of Mohammedanism, the philosophy of stoicism, the
theology of the Primitive Baptist, the guiding principle of cer-
tain individuals, such as Napoleon Bonaparte.

2. The opposite of Fatalism is that philosophy of life which
exalts man as the arbiter of his own destiny, as sufficient unto
himself, as self-determining in volition, as actuated by his own
feelings and influenced largely by environment rather than
heredity. For lack of a better name it might be called "Chance."
As a life system its natural affinity is with the philosophy of
Epicureus and the theology of Arminius. In its last analysis its
votaries are victims of circumstances. In their thought, "The
Sovereignty of God" and "Divine Providence" are not the con-
trolling factors of human life; but "accidents" play a prominent
part. Illustrating this view of life, occurred an incident years ago
which is still narrated in that community. A certain character —
as well called Jones as by any other name — ^was notorious for
"falling from grace." During a campmeeting conducted by
Father Danly and others, "Jones" again "professed religion."
The fact being reported to Father Danly, the eccentric Arminian
preacher cried out : "Kill him ! Kill him ! before he loses it !" It
was the subject of a jest ; but it attaches to a system which teaches
that the salvation of a soul depends upon the accident of death
occurring at a time of being "in" or "out of" grace.

3. Between these two philosophies of Fatalism and Human
Sufficiency stands Calvinism, which places God on the throne as
Sovereign, "foreordaining whatsoever cometh to pass," as "gov-
erning all his creatures and all their actions." It differs from
Fatalism in that Calvinism recognizes the free-agency of man and
insists on the use of human means. It differs from Human Suf-
ficiency in that it makes salvation depend not upon the human

43

but the divine "will," and lifts salvation out of the realm of "ac-
cident" and into the sphere of Providence, in which the soul is
"kept by the power of God through faith unto salvation." Its
key-note is grace — "sovereign grace/* which "first contrived the
way" ; and chose us in Him, "before the foundation of the world" ;
enabling grace, "which gently forced us in" ; ''sustaining grace" in
time of temptation, or in the trial of affliction ; and sufficient grace
for all times, events, circumstances and conditions. '

One being asked of what "persuasion" he was, replied as only
a Calvinist can — whether so classifying himself or not, — "I am
persuaded that neither death nor life, nor angels nor principalities
nor powers, nor things present nor things to come, nor height nor
depth, nor any other creature shall be able to separate us from the
love of God which is in Christ Jesus our Lord."

This definition and exposition of Calvinism are stated for the
purpose of demonstrating its truth, by argument and logic, beyond
the peradventure of a doubt, and for a defense against misrepre-
sentations which have been brought against it, whether by ignor-
ance or prejudice. If it does not "convince gainsayers," it may
perchance edify its adherents as to the stable foundation upon
which faith rests.

I.

To the Law and to the Testimony.

First of all and most potent of all is the appeal to the Scriptures
in the support of its truth. What is the supreme test of truth?
Are reason and fallible human judgments to be the final authority ;
or is the Word of God ? It is not a question whether it commends
itself to our opinions, thoughts or desires. The sole question is,
does the Word of God teach the system known as Calvinism?

The general terms used to express it occur so frequently that it
can be truthfully maintained that it is interwoven throughout the
whole structure of the Bible. "Predestinate" occurs six times;
"ordain" and "foreordain" twelve times ; "Election" twenty-seven
times ; and "chosen" twenty-five times ; making a total of seventy
times. Equivalent expressions abound so numerously that in order
to eliminate it effectually, it would be necessary to rewrite the

44

entire Word of God. Supporting this general statement the truth
becomes irresistible by the following specific citations.

1. The Teaching of Christ.

It was Christ who affirmed that "many are called but few are
chosen," and who unhesitatingly declared that the divine provi-
dence affecting individuals and nations was determined and con-
ditioned "for the elect's sake." No Calvinist ever uttered stronger
Calvinism than his declaration : "No man can come unto me except
it were given him of my Father." "All that the Father giveth me
shall come to me." "And I give unto them eternal life and they
shall never perish, neither shall any man pluck them out of my
hand." (John VI and X Chaps.)

It is often said, "All men are Calvinists on their knees." Prayer
itself is essentially Calvinistic. Never was there a better illustra-
tion of this fact than the intercessory prayer of the Master at the
first sacrament of the Lord's Supper, in the very shadow of the
cross: "Father, the hour is come, glorify thy Son that thy Son
may glorify thee as thou hast given him power over all flesh, that
he should give eternal life to as many as thou hast given him. . . .
I have manifested thy name unto the men which thou gavest me
out of the world. Thine they were and thou gavest them me. . . .
I pray for them ; I pray not for the world but for them which thou

has given me Holy Father, keep through thine own name

those whom thou hast given me. . . . While I was with them in
the world I kept them in thy name ; those that thou gavest me I
have kept. . . . Father I will that they also whom thou has given
me be with me where I am," etc. (John XVII.) In this interces-
sory prayer Christ asserts over and over that certain were "given"
Him of the Father, "kept" by Him; and he could surrender His
trust with the proof of his fidelity in that "none of them is lost."
Lest any should charge Judas Iscariot as an exception he ex-
pressly excludes him as "The son of perdition," who was never
one of his chosen, but a "devil from the beginning.^' Calvinism
cannot be better expressed than in the language of Christ —
''Given" to Christ and ''kept" by His almighty power.

45

2. The Theology of Paul.

The Confession of Faith contains no stronger statement than
the following by the inspired Apostle : "According as He has
chosen us in Him before the foundation of the world that we
should be holy and without blame before Him in love; having
predestinated us unto the adoption of children by Jesus Christ to
Himself, according to the good pleasure of His will, to the praise
of the glory of His grace wherein He hath made us accepted in the
beloved.'* (Eph. 1:4-6. This specimen of Pauline theology is
the very essence of Calvinism.

3. The Testimony of Peter.

Peter, while reminding believers that "our beloved brother
Paul," wrote "some things hard to be understood which they that
are unlearned and unstable wrest as they do also the other Scrip-
tures unto their own destruction," was no less positive and Calvin-
istic in his own epistles: "Elect according to the foreknowledge
of God the Father, through sanctification of the Spirit, unto obe-
dience and sprinkling of the blood of Jesus Christ; Grace unto
you, and peace, be multiplied." "Who are kept by the power of
God through faith unto salvation ready to be revealed in the last
time." (1 Peter 1:2 and 5.)'

4. The Declaration of the Apostle of Love.

John, the beloved, is none the less emphatic and as positive in
his statements. In his explanation of the defection of some from
the faith he goes at once to the root of the matter boldly affirming :
"They went out from us, but they were not of us, for if they had
been of us they would no doubt have continued with us : but they
went out that they might be made manifest that they were not all
of us." (1 John 2:19.) In his description of the "New Jeru-
salem" with its gates of pearl and its streets of gold, its glories
and the happiness of its inhabitants, he makes bold the assertion
that none enter in "but they which are written in the Lamb's Book
of Life." (Rev. 21 :27.)

46

5. Other Inspired Writers.

James, the brother of our Lord, affirms: "Known unto God
are all his works from the beginning." Jude, the briefest of all
writers of the New Testament, bears testimony to the same truth :
"Jude, the servant of Jesus Christ, and brother of James, to them
that are sanctified by God the Father, and preserved in Jesus
Christ, and called : Mercy unto you, and peace, and love, be multi-
plied. Beloved, when I gave all diligence to write unto you of
the common salvation, it was needful for me to write unto you
and exhort you that ye should earnestly contend for the faith
which was once delivered unto the saints. For there are certain
men crept in unawares, who were before of old ordained to this
condemnation, ungodly men, turning from grace of our God into
lasciviousness, and denying the only Lord God, and our Lord
Jesus Christ. . . .

"Now unto Him that is able to keep you from falling, and to
present you faultless before the presence of his glory with ex-
ceeding joy, to the only wise God our Saviour, be glory and
majesty, dominion and power, both now and forever. Amen."

Without an exception, therefore, the writers of the New Tes-
tament join with one accord in support of the succinct statement
of Luke, author of the Acts of the Apostles, that "As many as
were ordained to eternal life believed," (Acts 13 :48) thereby link-
ing the sovereign decree of God with the voluntary act of the soul
in the exercise of saving faith.

These are but specimens of multitudes of testimonies to the truth
which could be adduced — sufficient to prove any proposition in the
range of thought — and if they are not convincing it is useless to
appeal to the Scriptures as authority.

Although an appeal to Scripture is thus sufficient in itself, yet
certain other considerations will be adduced simply as corrob-
orative testimony.

IL

The Logic of Philosophy.

No effort is attempted to prove the separate "Five Points of
Calvinism" for lack of space, and for the other sufficient reason

47

that the system is consistent and the proof of any one carries with
it necssarily the others; so that the method of treatment for the
sake of brevity is rather of the system as a whole.

The sovereignty of God, which is the fundamental essence of
Calvinism, is necessitated by the nature and the attributes of God.

1. Foreordination and foreknowledge imply each other. If any
event is foreknown it is because it was fixed and unchangeable.
There is no escaping this conclusion except by denying fore-
knowledge itself, which contradicts the Scripture — "Known unto
God are all His works from the beginning of the world." Adam
Clark, the ablest exponent of Arminianism, attempts to avoid the
difficulty by saying, "God holds in abeyance some things which He
does not choose to know." This involves two greater difficulties.
(1) God must necessarily first know all things before He could
choose to discriminate. (2) It would be unworthy of His moral
character to avoid responsibility by voluntary ignorance.

2. The immutability of God necessitates a plan for the universe
which admits of no change. Any modification would argue after-
thought and imperfection. Limited wisdom and mutability of
decree would divest God of His nature and attributes. William
the Silent was driven to Calvinism as a refuge, because he could
not worship a God without a plan and with limitations of his
perfections.

3. Propbecy is in itself an unanswerable argument for the fixed
decrcees of God. Only that which is fixed and will surely come to
pass can be predicted. Unless the future is predetermined, how
can any prophet foresee and foretell ? Were the prophets better in-
formed than the Sovereign Ruler of the universe ? The decrees of
God are inseparably linked together according to inspired revela-
tion. "Moreover, whom He did predestinate, them He also called :
and whom He called them He also justified, and whom He justi-
fied them He also glorified." The same parties are predestinated,
called, justified and glorified — four links in the golden chain of
decrees which reach from eternity past to eternity future. Not a
link in the chain can be broken without doing violence not simply to
revealed truth, but to the character of God himself.

48

Conditional Decrees a Contradiction.

Even Arminians ordinarily admit the force of the truth, but
would void its force by making the decrees conditional on faith
and limited to time, and consequently subject to change. Con-
trary to the statement that faith is the moving cause of predesti-
nation, Scripture affirms that it is God's own good pleasure and not
on account of anything in the subject of the decrees. Contrary to
decrees originating in time. Scripture affirms that it was "from
the foundation of the world." Conditional decrees would be a
contradiction in terms. Decrees which change with changing cir-
cumstances are only divine attitudes, moods or impulses, and not
decrees in any sense. If it be argued that predestination is based
upon foreknowledge simply, then it becomes a work entirely un-
necessary; for if foreseen, then the matter is already a certainty,
and "predestination" would be a farce in determining that which
for some reason is already fixed.

Conditional eternal life is a contradiction in terms. If "con-
ditional," it is not "eternal." If "eternal," it is not conditional.
Christ says, "I give unto them eternal life." The Calvinistic sys-
tem therefore is not only strictly Scriptural, but consistently logical.

III.

Calvinism Reinforced by Science aud Literature.

From the most unexpected sources, confirmation of the truth
is now coming. Skeptics have attacked with all the force of their
ungodly scholarship, and the criminal classes have manifested a
bitter hatred of Calvinism which can be explained only as a
manifestation of the "carnal mind which is enmity against God,"
and is therefore an indirect proof of its truth. Such opposition of
unregenerate human nature is in keeping with the divine statment :
"For my thoughts are not your thoughts, neither are your ways
my ways, saith the Lord. For as the Heavens are higher than
the earth so are my ways than your ways, — and my thoughts than
your thoughts." (Isa. 55 : 7-S.) It is strikingly significant, there-
fore, that unconsciously and unintentionally such eminent scientists
as Charles Darwin and Herbert Spenser, in their conclusions as

49

to the laws of heredity and evolution should become blind witnesses
to a philosophy of the universe, which is strangely consistent with
some of the phases of Calvinism. It is still more significant that
only Calvinism can save their system of philosophy from the
pitfall of hopeless fatalism. The reign of law in nature precludes
and excludes all possibilities of chance. Calvinism is that system
of philosophy which exalts the sovereignty of God in nature and
in grace and which prevents nature — and sinful human nature as
a constituent part — from becoming a blind machine working out
its inevitable consequences according to immutable laws. No other
system except Calvinism can take into account the facts and laws
of the universe and evolve a theory which gives hope to a chaotic
world and at the same time glorify the God of nature and of grace.

Literature Assents.

As a specimen Robert Louis Stevenson, writing to a young man
who chooses art as a profession makes this singular statement:
"Lastly we come to those vocations which are at once decisive and
precise; to the men who are born with the love of pigments, the
passion of drawing, the gift of music, or the impulse to create with
words, just as other and perhaps the same men are born with the
love of hunting, or the sea or horses, or the turning lathe. These
are predestined ; if a man love the labor of any trade apart from
any question of success or fame, the gods have called him."

Even poetry lends its rhymes in approval. Speaking of the
inborn inclination of two brothers, it affirms :

"You may grind them in the self-same mill,
You may bind them heart and brow,
The poet will follow the rainbow still,
The other will follow the plow."

To its support Calvinism is the only system which can summon
Scripture, Philosophy, Logic, Science and Literature. It has been
assailed by ignorance and by scholarship alike, but it has never
been shaken. It has been misrepresented by passion and by pre-
judice, and much of the opposition is directed not against Cal-
vinism but against caricatures of it. It is not more unpopular than

50

many other plain teachings of the Word of God, and we may
safely leave its vindication to the Scriptures and with the God
of grace and of providence.

IV.

The Calvinism of Presbyterianism.

With those who caricature it and make a man of straw for the
pleasure of demolishing it, argument is worse than useless. For
the instruction of our own people and to correct misapprehensions,
it may be said, Calvinism is not what is charged by its enemies,
but it is what is believed by its advocates. The exposition of Cal-
vinism as held by Presbyterians will make plain our teaching and
serve at the same time to answer some of the popular objections
to it.

1. Calvinism, Not Fatalism.

The objection that Calvinism teaches that some men were made
to be saved and others to be lost, irrespective of their actions and
character, is a caricature of the truth. That is fatalism pure and
simple, repudiated by Presbyterians, and as much condemned by
them as by any other class. The Confession of Faith emphasizes
the use of means, which distinguishes Calvinism from Fatalism.
The objection is most effectually answered by the following
quotations from the Confession : "God from all eternity did by the
most wise and holy counsel of His own will freely and unchange-
ably ordain whatsoever comes to pass; yet so as thereby neither
is God the author of sin ; nor is violence offered to the will of the
creatures, nor is the liberty or contingency of second cause taken
away, but rather established." "As God hath appointed the elect
unto glory, so hath He, by the eternal and most free purpose of
His will, foreordained all the means thereunto. Wherefore they
who are elected being fallen in Adam, are redeemed by Christ, are
effectually called unto faith in Christ by his Spirit working in due
season; are justified, adopted and sanctified, and kept by His
power through faith unto salvation.'*

Nowhere does the Confession of Faith represent that God
created any souls unto damnation. On the contrary, Calvinism

51

contemplates men as already lost by their own sin; and the
object of predestination is to rescue from death "a great
multitude which no man could number, of all nations, and
kindreds and peoples and tongues." "The rest of mankind" were
"passed by" and left to the consequences of "their sin." No de-
cree of God constituted them sinners, and it cannot be claimed
that God was under obligation to save them from the consequences
of their own sinful nature and wicked deeds. If salvation were
a matter of obligation it would not be of grace. If the question
is raised, why any are "chosen by God" it might be answered, it is
because men in their wilfulness and depravity would not "choose"
God. Left to themselves without the saving grace of God every
individual of the lost race would have refused the offer of mercy
and the whole race would have been inevitably irretrievably lost;
so that Christ would have died in vain. Therefore the very object
of predestination is to prevent the universal damnation of a lost
race.

If the objection be raised, why God did not save all the lost, it
could be answered that it would at once eliminate all motives to a
holy life. If God should decree a whole lost world to salvation, it
would take away all freedom of choice and all moral character. If
the question be asked what influenced God in his distinction be-
tween lost souls, it must be answered that God himself has not
revealed His secret purposes, and His creatures must leave some
things to the wisdom, holiness and justice of God. "Who can by
searching find out God or know the Almighty unto perfection?"
Where human reason fails adoration begins — "Oh the depth of
the riches both of the wisdom and knowledge of God ! How un-
searchable are His judgments and His ways past finding out !"

2. The Sovereignty of God and the Free-Agency of Man.

The objection is often raised that divine Sovereignty and human
free-agency are contradictory. Some under constraint of choosing
between them reject the Sovereignty of God because in their
judgment it would destroy free-agency. Calvinists are not com-
pelled to choose between them, but accept both as true, because the
Word of God teaches one as truly as the other. "Holy men of

52

God, who spoke as they were moved by the Holy Ghost," not only
saw no contradiction between them but did not hesitate to join
them together in the same text, as for example :

Christ asserts in John 6:37, "All that the Father giveth me
shall come" — Divine Sovereignty — and adds in the same text,
"And him that cometh to me I will in no wise cast out." — human
free agency. Paul unhesitatingly joins them together : "Work out
your own salvation with fear and trembling. For it is God which
worketh in you both to will and to do of His good pleasure."
(Phil. 2, 12-13.)

Peter declares the crucifixion was "by the determinate counsel
and foreknowledge of God," and yet asserts their free agency in
that His murderers did it "by wicked hands." If there were con-
flict between the two, then the Sovereignty of God in foreordain-
ing the crucifixion "by the determinate counsel and foreknowledge
of God" would have relieved the agents of all responsibility and
it would not have been "by wicked hands." It is evident then
that an event may be foreordained without in the slightest aflfecting
free-agency.

Calvinists who accept the two because both are taught in the
word readily admit the difificulty of reconciling the two by reason
of the limitations of the human mind.

Illustrations.

At best, illustrations by way of analogy are all the explanation
which can be given of some of the deep things of God. Common
table salt is necessary to seasoning and health in articles of diet,
yet it is composed of two deadly poisons. Separate them and
discard either and the other is a menace to life itself. The orbit
of earth is the resultant of two forces diametrically opposite.
Separate them and the centrifugal force would cause the earth
to fly off into space at a tangent. The centripetal on the other
hand would hurl it into the sun to its utter destruction. Under the
influence of the two combined it moves safely in its appointed orbit.
In like manner human life is controlled by two influences seemingly
contradictory, according to human judgment. Destroy either, and
the consequences are fatal. Destroy the free-agency of man and

53

he is the victim of inexorable fate. Eliminate the Sovereignty of
God and man is as inevitably the victim of capricious chance.
Under the combined influence of the two, the soul moves har-
moniously in its orbit of righteousness.

The Divine and Human.

The plan of salvation has its divine and its human aspect.
From the divine standpoint every human life is a plan of God.
All the circumstances, events and actions in the life of the indi-
vidual are arranged and determined according to a divine plan, —
the dictates of infinite wisdom for the moral government of the
universe. Nothing can thwart the loving purpose of God. Pre-
destination in eternity past, providence in the working of the plan,
the welfare of the universe and the glory of God, are "parts of
one stupendous whole."

An appeal to human experience surely confirms the truth. Who
determined whether you should be born in a Christian or a heathen
land ? Who determined whether you should have the environment
of godly parentage and Christian influences or be influenced by an
ungodly atmosphere? Who influenced the Holy Ghost to re-
generate your soul by a new birth or else to leave you to the con-
sequences of sin? Whose divine grace has transformed your life?
Yet notwithstanding these gracious, determining influences, com-
pelling you to say, "By the grace of God I am what I am," you
know absolutely in your experience there was no power that forced
your will, and that you were perfectly free in all your actions.
From the human standpoint each man acts according to his im-
pulses and motives, utterly regardless of any influence emanating
from his knowledge of God's plans or purposes. Predestination,
however, is not the guide of life. It is the secret purpose of God.
Man acts by faith and "works out his own salvation" as volun-
tarily as if nothing had been revealed of God's decrees. By the
use of the means of grace he "makes his calling and election sure,"
and only as he responds to the demands upon him for a holy life
can he assure and comfort himself that his name is in the Lamb's
Book of Life among the elect.

54

3. Influence On Moral Character.

It is objected that Calvinism destroys moral character and all
inducements to holiness. The objection is contrary to the express
statements of Scripture and to the facts as revealed in religious
experience and evidenced by the observations of men. Scripture
is very explicit in affirming that the subjects of divine grace are
"predestinated to be conformed to the image of his Son, that He
might be the first born among many brethren." "According as He
hath chosen us in Him before the foundation of the world that
we should be holy and without blame before Him in love, having
predestinated us into the adoption of children by Jesus Christ to
Himself." "For we are His workmanship, created in Christ Jesus
unto good works, which God hath before ordained that we should
walk in them." According to the inspired Word, therefore, not
only destiny but character is also the object of God's decrees.

License to sin in view of fore-ordination would turn the grace
of God into lasciviousness, "prostitute" the heavenly calling and
disobey the injunction to "walk worthy of your vocation." For-
tunately this test of character can be safely subjected to the
judgments of men. An Arminian Bishop on a railway train to a
small circle of hearers was denouncing Calvinism as heretical in
theology and evil in results. A young Presbyterian elder listening
to this stereotyped attack upon Calvinism could resist no longer
and modestly inquired : "What is your opinion of the character of
the Presbyterian people?" Suddenly thrown on the defensive the
self-complacent Bishop answered : "I admit there are no finer
body of Christian people in the world than the Presbyterians;
but as a matter of fact they are better than their creed." Tq
which the modest young elder replied : "I do not so understand
the teachings of Christ who declared, *A good tree cannot bring
forth evil fruit, neither can a corrupt tree bring forth good frtiit
. . . wherefore by their fruits ye shall know them.' If Calvinism
is evil how can it bear such splendid fruit?" The argument is
unanswerable. Every creed in the world "brings forth fruit after
its kind." The saying of Christ, that "Wisdom is justified of her
children" has never been contradicted.

55

The character of Presbyterians is the best answer which can
be given to the charge of immorality as to the tendency of Cal-
vinism. Jas. Anthony Froude and other scholars and writers
have borne willing and unmistakable testimony to the character of
the Scotch Covenanters, English Puritans, French Huguenots,
Dutch Calvinists and Italian Waldensees — Calvinists all. All
faiths, creeds and sects are unhesitatingly challenged to duplicate
these products of Calvinism in Christian character, in moral
courage, in good works, in missionary operations — by any test or
standard of living, chosen in any sphere of action.

4. Calvinism Vindicates the Justice of God.

The objection that election is a reflection on God's justice re-
quires no answer and the divine character needs no vindication.
The Ninth Chapter of Romans is an inspired answer, which by
hundreds of years anticipated and demolished the objection. Cal-
vinism stands alike for the defense of the truth and of the character
of God, but is not careful to answer any assault on the Word or
on the justice of God. It speaks when the Word speaks and is
silent when it is silent, with no inclination to be "wise above that
which is written." With John Milton it is content to "assert
eternal providence and justify the ways of God to men."

An objector once went to Charles Spurgeon with the question:
"If I am not one of the elect and I earnestly desire salvation, is
there any hope for me?" To which Mr. Spurgeon made the
unanswerable reply: "If you earnestly desire salvation enough to
seek God's mercy, it is the unmistakable evidence of your calling
and election. If you do not desire it, why should you cavil at God's
not giving you that which you do not want?"

No objector would be so bold as to claim that God is under any
obligation to save any of the lost. If under no obligation to
extend mercy to any, then no injustice is done, if some or all are
left to the consequences of their own sin. Was any injustice done
to the fallen angels because God in his Sovereign grace passed
them by and provided salvation for lost men? No injustice is
practiced by a creditor exercising clemency to some debtor and
exacting full payment from others. Human governments pro-

56

vide that a chief magistrate may according to his judgment,
exercise clemency in behalf of some criminals and leave others to
the consequences of their deeds. If such discrimination is lodged
in the hands of fallible human rulers, shall we limit the preroga-
tive of the Almighty? Calvinists so exalt the divine character as
to justify them in meeting any objection with the challenge :
"Shall not the judge of all the earth do right?" If others conjure
up difficulties, let them take these to the revealed Word of God as
the arbiter of controversies, or on their knees to God himself, and
their difficulties will either vanish or else their faith so strengthened
as to commit themselves and their burden to the God who is "in-
finite, eternal and unchangeable in his being, wisdom, power, holi-
ness, justice, goodness and truth."

Why Calvinism Revealed.

The query is sometimes raised : If predestination is not the
guide of life, why should the Word of God challenge faith to
wrestle with these "deep things of God?" Many considerations
might be argued ; a few must suffice. It is one of the strongest
evidences of the truth of the Word. If it had been a human
composition it would have sedulously avoided Calvinism which is
contrary to the thoughts and impulses of human nature. Cal-
vinism is a divine revelation. It transcends human conceptions.
Calvinism takes all the pride out of men. It exalts God and places
man in the dust of humility. It confronts him with the truth
that he is lost by his own act but saved by grace. "Not of works
lest any man should boast." Calvinism allows the sinner no part
nor credit in his own salvation but magnifies the grace of God not
only as manifest in his experiences, but as according to the eternal
purpose of mercy. Others may claim some credit for choosing or
some merit for persevering, but Calvinists, of all others, will in
heaven cast their crowns at His feet in unspeakable gratitude and
adoring love, saying : "Not unto us, O Lord, not unto us, but unto
thy name be the honor and the glory." To them heaven as the
gift of God's free grace will be sweeter and the Saviour who
loved and chose them "from the foundation of the world" will be
more precious throughout the endless ages of eternity.

57

CHAPTER IV.

^rerfjpteriani£;m anb Cfturcfj ^olitp.

The Acts of the Apostles is the first chapter of the history of the
Church under the Christian dispensation. Although not specially
designed to teach Church Government, yet the principles and
precedents furnished therein by apostolic precepts and practices
are so numerous and specific, that it alone would be sufficient to
reveal the constitution of the Church, if there were access to no
other inspired writings. Notwithstanding the fact that the voice
of inspiration was never heard after the first century, yet the
advocates of Prelacy and Congregationalism appeal alike to the
testimony of the post-apostolic age in support of their respective
systems.

The Historical Appeal vs. Scriptural.

Mr. Litton, of the Episcopal Church, quoted by Bannerman in
his "Church of Christ," makes the remarkable statement that the
claims of Episcopacy are strong so long as the appeal is to the
post-apostolic age, and become weak only when the appeal is made
to Scripture. Canon Venables, in the Encyclopedia Briiannica,
article Episcopacy, furnishes the following still more explicit tes-
timony to the same effect: "It may be desirable here to remove
the confusion which may be produced by the ambiguous use of
the word 'Bishop' ... In its fundamental sense of an 'overseer,*
'inspector,' it was not originally a term of office at all. When it
appears as such in the New Testament, it is simply synonymous
with presbyter, that officer of the church being called indifferently
by one or the other name." After establishing this fact by the
ordinary Biblical proofs, thereby indirectly testifying to the
scripturalness of Presbyterianism, he frankly admits, "Any con-
clusion, therefore, drawn from the use of the term bishop in the
New Testament, as to the existence of the episcopal office, would
be fallacious", — claiming for Episcopacy nothing more than

58

"traces in apostolic times." Concerning its divine origin, he
speaks unequivocally : "Do we intend that Episcopacy stands on
the same level as Baptism and the Lord's Supper as a direct
ordinance of Christ? . . . Though asserted as an unquestionable
fact by many learned defenders of Episcopacy, we may safely
assert that there is not a trace in the New Testament."

In like manner Congregationalists have appealed to the testi-
mony of Mosheim, that every local church in the post-apostolic age
was independent. If deemed necessary, Presbyterianism might
appeal as confidently as any to the post-apostolic age. That the
government of the church was essentially Presbyterian for the first
century and part of the second, is the only explanation of the
conflicting testimony of Church historians ; — one party magnifying
the authority of Presbytery in the post-apostolic age into Epis-
copacy, the other magnifying the liberty of Presbytery into Inde-
pendency.

The Scriptural Appeal.

In the eflFort to establish the scriptural character of the Pres-
byterian form of government the argument will be based on the
Council at Jerusalem, recorded in the fifteenth chapter of the
Acts of the Apostles. The principles of ecclesiastical polity therein
contained necessitate certain other kindred principles, which, taken
together, form a perfect system, and being tested by Scripture for
confirmation, becomes impregnable against every assault.

The Church is indebted for this Council to the false teachers of
circumcision. Just as the sneer of the Jews, "This man receiveth
sinners," gave to the church and the world the beautiful parable
of the Prodigal Son, so the Church is indebted for the Council to
the heresy, "Except ye be circumcised after the manner of Moses,
ye cannot be saved." It is the tendency of human nature in every
age to attach great value to external ordinances or humanly de-
vised means. "Except ye be circumcised," is but a tie linking the
human nature of the apostolic age with the human nature of the
present, which is still making similar demands for carnal ordi-
nances : Except ye be immersed according to our mode, ye are not
baptized ; except ye be confirmed by a bishop in the line of aposto-

59

lie succession, ye cannot receive the Holy Ghost; except ye be
absolved by a priest, or anointed with extreme unction, "ye cannot
be saved !" These three demands, legitimate successors of "Except
ye be circumcised," — though varying in degree, and only the last
attaining unequivocally the alternative of "ye cannot be
saved," — yet agree in one thing, virtually unchurching all other
communions except their own, and thereby casting considerable
doubt on the prospects of others entering the kingdom of heaven
in glory.

Inordinate stress laid upon an outward ordinance is presumptive
evidence of its human origin, or human corruption of the divine.
Under the pressure of such teaching, the Council at Jerusalem
becomes a necessity for the suppression of error and vindication
of truth. It is immaterial who were "they" that appointed the
delegation. The trouble arose at Antioch: a delegation from
thence obtained audience (Acts 15:12) before the body of
apostles and elders, who came together for the express purpose of
considering the matter (Acts 15 :6). A debate was held (verse 7) ;
a decision was reached ; and the decrees were published, not simply
at Antioch, but delivered to all the churches to keep (Acts 16:4)

This Council, Keystone of Church Polity.

This Assembly is of special importance because it is the key-
stone in any system of Church polity. If the Prelatic interpre-
tation of this Council be destroyed, the Prelatic system of infal-
lible Councils falls with it to the ground. Undermine the Con-
gregational theory and there is no warrant for any voluntary asso-
ciation, giving advice. If it be not a higher court, according to
Presbyterian theory, it. would be difficult to exhibit any warrant
for a higher court than the Presbytery of Antioch, which laid
hands on Paul and Barnabas, and commissioned them to the
foreign missionary work, or the Presbytery at Lystra which
ordained Timothy.

The multitude of theories which have prevailed in regard to the
nature of this Council are reducible to three, according to the
threefold classification of Church polity — Prelatic, Congregational
and Presbyterian. All other systems are but variations, modifica-

60

tions, or combinations of these three simple elementary forms.
Consequently, this Council at Jerusalem must have been :

I. Either an inspired Council, according to the Prelatic type ;

II. Or, exactly the opposite, only a voluntary association accord-
ing to the Congregational theory ;

III. Or, else something intermediate between them, a repre-
sentative Assembly convened as a higher court, to hear appeals,
interpret and apply the law of Christ, according to the Presby-
terian system. Each system, to a certain extent, stands or falls
with the above.

I.

The Prelatic Theory Untenable.

An Inspired Council Superfluous.

It could not have been the first, because inspiration was not
needed to determine a case which had already been determined,
both by inspiration and the providence of God, admitting the
Gentiles into the Church without circumcision. If inspiration had
been needed, there was no necessity to search for the mind of the
Spirit at Jerusalem among the apostles. Was there not an apostle
at Antioch, one "not a whit behind the very chiefest," who could
have given an inspired utterance? Being himself "the Apostle of
the Gentiles," was he not possessed of the mind of the Spirit touch-
ing the very class for whose sake he is specially called to be an
apostle? There could have been no necessity for a college of
inspired apostles, unless it be claimed that the inspiration of a
collective body is more authoritative than the inspiration of an
individual. But the very nature of inspiration is a denial of the
latter assumption. If they were guided by human wisdom, then
a "multitude of counsellors" might be required for "safety." But
from the very nature of inspiration, what God reveals to one
man is as authoritative as if revealed to an assembled universe.
The authority imparted by inspiration consists in the person
speaking, — the Holy Ghost,— and not in the number who are made
the medium of communication. If the latter statement be
erroneous, then the inspiration of the Epistles of Paul and all

61

Scripture must be impugned, because uttered through the medium
of single individuals. When has inspiration ever chosen a multi-
tude to become the vehicle of conveying truth ? What fundamental
truth of the inspired word was revealed by a college of apostles, or
by any other multitude?

The very method of procedure is a denial of the inspiration
theory. If the "apostles and elders" coming together to "con-
sider the matter," was in reality in order to consult the oracle of
inspiration, there could have been no disputing and no difference
of opinion. The truth would have been revealed simultaneously
to the whole assembly. Or, if one person in the number had
been made the vehicle of conveying it to the others, no sooner
had he spoken, than there would have been universal assent.
The very opposite, however, were the facts of the case. It was
only after "much disputing," consulting the word of God in the
prophecies concerning the Gentiles, and the providence of God in
admitting them without circumcision, that a conclusion was
reached in accordance with the mind of the Spirit. But, does not
the Council claim inspiration in that expression, "It seemed good
to the Holy Ghost and to us"? The very union of their own
names with that of the Holy Ghost forbids the theory of in-
spiration.

What, then, must be understood by the expression, "It seemed
good to the Holy Ghost"? In other words, how did they learn
what "seemed good to the Holy Ghost" ? Not by a new revelation
of the Spirit, but manifestly by consulting the inspired utterances
of prophecy touching the Gentiles (Acts 15:15-18), interpreted
by the providence of God in admitting them in uncircumcision
(Acts 15 :7-ll, 14). ' The record shows that exactly this was done
and nothing more. Why demand a new revelation, when the
mind of the Spirit could be learned by one ample and previously
given? It was, therefore, by searching the Scriptures that they
discovered what "seemed good to the Holy Ghost." If they had
come together to inquire of an oracle, and "hear what God the
Lord will speak," they would have published the decree simply,
*It seemed good to the Holy Ghost." If a Church court cannot be
guided to conclusions in accordance with the mind of the Spirit

G2

except by inspiration, then the opening prayer of a church court,
praying for the guidance of the Spirit, becomes a mockery. If,
then, it cannot be claimed that this was an inspired Council,
prelacy must look elsewhere in search of a model and warrant for
its pretended infallible Councils, and for authority to alter the
law of Christ and legislate for the Church.

11.
Advisory Council, Inadequate.

It could not have been, according to the second theory, simply
a voluntary association giving advice, considering the composition
of the council, the authority of its decrees, and the extent of its
jurisdiction.

1. We join issue with the Congregationalists squarely upon the
composition of that assembly. Their argument is based upon three
expressions in the record : "the multitude", of verse 12, "with the
whole Church," of verse 22, and "brethren," of verse 23. It seems
almost ludicrous to base an argument on verse 12, "all the multi-
tude kept silence"! Therefore, because "the multitude" were
present and "kept silence," they are entitled to become a constitu-
ent part of every church court, and not ''keep silence" ! In sending
up the case from Antioch the "brethren" are not mentioned as a
constituent part of the Council, whose decision is asked. It is
simply said certain "should go up to Jerusalem unto the apostles
and elders about this question." In giving the composition of the
Assembly, nothing is said of any "brethren," but simply "the
apostles and ciders came together for to consider of this matter."
In publishing the decrees among the churches, nothing is said of
any "brethren" having participated in decreeing, but simply "de-
livered them the decrees for to keep, that were ordained of the
apostles and elders. Is it merely accidental that these two classes,
and no others, are said to have been consulted by Antioch, to have
come together to consider and to have ordained the decrees?
Congregationalists utterly fail to discover any others in the com-
position of that assembly than "apostles and elders,'' "The multi-

63

tude kept silence," "the whole Church" simply acquiesced in the
action of the assembly, and the "brethren" are only the "apostles
and elders" combined.

2. It is equally easy to overthrow the voluntary association theo-
ry by an examination of the authority of the decrees. The lan-
guage is too emphatic and unmistakable to be regarded as the
language of advice. Advice may be offered, but has never yet
been offered, in such terms as, "It seemed good to the Holy Ghost
and to us to lay upon you no greater burden than these necessary
things/* Unless human language meant then exactly the opposite
of its present meaning, advice offered and decrees ordained must
be regarded as contradictory. Advice may be submitted for con-
sideration, but never "delivered for to keep." "Lay upon you no
greater burden," etc., and "delivered them the decrees for to keep,
that were ordained of apostles and elders which were at Jerusa-
lem," is the language of authority.

3. Still another feature of this Council is not in keeping with the
Congregational independent theory. Does the decision affect
Antioch simply? By no means. Instead of being published at
Antioch simply, they are published with authority throughout
Christendom (Acts 16:4). Recognizing no frigid isolated inde-
pendency, but, on the contrary, acting on the principle of the unity
of the Church — ^that what is binding on one is equally binding on
all — the decrees are delivered to all the churches to keep. The
decision of the Council affected every church as truly as Antioch.
Considering the composition of the body, the authority of its de-
crees, and the far-reaching sweep of its jurisdiction, it could not
have been a voluntary association. Congregationalism, therefore,
must look elsewhere for authority to enact the grand farce of
giving advice.

III.

Representative Assembly.

If neither the first nor the second theory can be accepted, let us
view this Council as a Representative Assembly, according to the
system of Presbyterianism. This follows from the nature of the
destructive conditional syllogism. If truth lies between the three,

64

to disprove two is equivalent to the establishment of the third. It
may be further demonstrated from the composition, "apostles and
elders," the former being teaching elders, and the latter, at least
including ruling elders, exactly the composition of every Scriptural
court in its normal condition. Arguments might be adduced from
the object of the Assembly, "came together for to consider of this
matter," which was a case of appeal or reference; from the
method of procedure, — the decision being reached by consulting the
Word of God as the sole authority ; from the authority of its decis-
ions, "decrees," "ordained," "delivered them the decrees for to
keep," and laid upon them as a "necessary" "burden"; from its
jurisdiction, — acting not simply for Antioch, but for all the
churches ; from the harmony of this theory with the whole system
of Presbyterianism ; and from the universal support of the prin-
ciples embodied in this Council by Scripture, ranging through the
whole Bible.

Principles of Church Polity.

Attention is directed next to the principles of Church polity ex-
hibited by this Council, confirmed by an appeal to other Scriptures,
— serving to completely establish the Presbyterian theory of the
Council.

Government by Rulers.

1. Contrary to Congregationalism, this Council exhibits the
government of the Church in the hands of rulers, and not in the
hands of a mixed multitude of men, women, and children,
where passion and prejudice sway alternate scepters. But instead
of such confusion, this Council exhibits the ''apostles and elders"
in the very act of ruling, considering and deciding a precedent,
— involving principles affecting all the churches. It exhibits all the
churches in the attitude of recognizing the authority of their
rulers in the meekness of submission and the alacrity of obedience.
This principle of rule exhibited, tested by Scripture, is abundantly
sustained as follows:

(1) The names by which the officers of the Church are called
are the very symbols of rule, the badges of authority. The elders
were the "rulers of the synagogue," and, according to Neander and

66

others, were " transferred to the Christian church from the Jewish
synagogue." In the New Testament, wherever "presbyters"
occurs, only the connection can determine whether it relates to
elders of the synagogue or of the church. The office and the name
change places from synagogue to church, but retain the same rela-
tive significance. Interchangeable with presbyters is used bishops
(Acts 20:17, 28), by which the same officers were called among
the Gentiles. Concerning the latter, Neander remarks: "The
appellation, bishops — overseers — over the whole Church and over
all its affairs ; just as in the Attic civil administration, those who
were sent out to organize the states dependent on Athens were
called bishops ; and just as this name seems to have become gener-
ally current in the language of civil life to denote any kind of gov-
erning superintendence in the public administration" (Neander*s
Ch. Hist., Vol. I. Page 184).

(2) Scriptural distinctions imply two classes, the rulers and the
ruled. "He that ruleth with diligence," etc. (Rom. 12:8). "Gov-
ernments" (1 Cor. 12:28). "Ruleth" and "governments" are
terms which demand the corresponding terms "ruled" and "gov-
ernors," or else they are unmeaning and misleading.

(3) The direction to rulers, how to rule, imply two classes.
"The elders which are among you, I exhort , . . Feed the
flock of God which is among you, taking the oversight thereof
not by constraint, but willingly; not for filthy lucre, but of a
ready mind : neither as being lords over God's heritage," etc.
(I Peter 5:1-3). "Elders that rule well," etc. (I Tim. 5:17).
''Take heed, therefore to yourselves and to all the flock,
over the which the Holy Ghost has made you overseers,"
etc. (Acts: 20:28). These directions are not addressed to the
whole church, forbidding the majority from ''lording" it over the
minority, which would have been the case and the danger if all
shared in ruling, but they are addressed to the elders. They are
unmeaning, if there are no rulers, and unnecessary, if there are
none ruled.

(4) The instructions to the ruled, concerning their attitude
toward their rulers, imply such distinction. "Know them which
labor among you and are over you in the Lord," etc. (1 Thess.

66

5:12). "Remember them which have the rule over you," etc.
(Heb. 13:7). "Obey them that have the rule over you, and sub-
mit yourselves," etc. (Heb. 13:17). The very word employed
to express the ruling authority of the elders is the same denoting
parental government of children. One of the very qualifications
of rulers in the Church is experience in ruling in their family,
"One that ruleth well his own house, having his children in sub-
jection with all gravity. For if a man know not how to rule his
own house, how shall he take care of the church of God?"
(I Tim. 3:4, 5). Such exhortations are inexplicable, if no such
distinctions exist.

(5) The plurality of officers in every church cannot be ex-
plained on any other supposition than as rulers. "Ordained them
elders in every church," etc. (Acts 14:23). "Ordain elders in
every city," etc. (Titus 1:5). "To all the saints in Christ Jesus,
which are at Philippi with the bishops and deacons" (Phil. 1 :1).
"Know them (plural) which labor among you and are over you
in the Lord," etc. (1 Thess. 5:12). "Obey them'' (plural)
(Heb. 13 :17). Elders of the church, etc. (James 5 :14). Accord-
ing to the Congregational theory and practice, but one elder is
needed in each church. The government of the church by rulers,
exhibited by this Council, and supported by these five separate
scriptural arguments, becomes an established principle of Church
polity and invincible against every assault.

The Eldership.

(2) Contrary to Prelacy, this Council exhibits the government
of the Church in the hands, not of one man as pope, prelate or
archbishop, nor of apostles simply or apostolic successors (so-
called) as dioceasan bishops; nor of preachers simply, apostles
and preaching elders as in a conference of bishops, presiding
elders, preaching elders, and preaching deacons ; but in the hands
of two classes of elders, teaching elders and ruling elders. In
order to demonstrate this fact it becomes necessary to examine
the two classes who are six times mentioned in connection with
this Council, and five of the times at least as composing it.

(1) The "apostles" were present simply as "elders," combining

67

in themselves the elements both of the teaching and ruling elder-
ship. The proof is three-fold: (a) The fact of their eldership
is indisputable, for they call themselves "elders." 'The elders,
which are among you, I exhort, who am also an elder (I Peter
5 :1). "The elder unto the elect lady and her children" (II John
1). "The elder unto the well-beloved Gaius" (III John 1).
(b) They are not engaged in this Council in exercising their
function of "apostles," but are in the very act of ruling. There-
fore it was the ruling function of their office which was then being
exercised. The conclusion seems inevitable, that because they
are both teaching and ruling elders, and are engaged in the very
act of ruling; therefore, they were present in that capacity, (c)
The conclusion becomes irresistible, when it is further remembered
that they did not exercise their inspired apostolic authority, or
perform any act which had the appearance of exercising the
extraordinary authority which belonged to the apostles
exclusively.

(2) The "elders" present in the Council were either ruling
elders simply, or included some of both classes, some who were
simply ruling elders, and some who were both teaching and ruling
elders. It is utterly impossible to determine between the two
alternatives, and it is quite as immaterial, it being necessary only
to show that the ruling elder simply was present in that capacity,
(a) The name presbyters has special reference to ruling. The
presbyters of the synagogue were the "rulers of the synagogue,"
while the scribes, rabbis,, and priests were the spiritual teachers.
(Geikie's Life of Christ, Vol. II, P. 623). (b) The plurality
in every church cannot be explained, unless they are ruling elders.
The previous chapter announced they "ordained them elders in
every church" (Acts 14:23), which must have had special refer-
ence to ruling elders ; the same term being employed in the follow-
ing chapter, without any indication of its being used to desig-
nate a different class, leads to the conclusion that the elders of the
previous chapter and of this Council were identical, (c) The
distinctions between them are proof of two classes of elders. "He
that teacheth," etc. and "he that ruleth," etc. (Rom. 12:8),
clearly distinguish between them. "Let the elders that rule

68

well be counted worthy of double honor, especially they who
labor in the word and doctrine" (1 Tim. 5:17), recognizes two
classes of elders, (d) The burden of rule is laid upon the elders
at Ephesus (Acts 20: 17, 28), in the exhortation of Paul, at the
very time when Timothy was preacher at Ephesus (1 Tim. 1:3).
(e) The use of the word ^'presbytery'' is further evidence of
the ruling eldership. Occuring but three times in the New
Testament (Luke 22:66; Acts 22:5; and I Tim. 4:14), though
translated presbytery but once (I Tim. 4:14), twice it refers to
a Jewish court undoubtedly composed of ruling elders simply
(Luke 22:66, and Acts 22:5), and when used with reference
to an ecclesiastical court of the Christian Church, without any
indication of a change of designation, the conclusion is irresisti-
ble, that it must have contained at least some who were ruling
elders simply. Having then shown that the distinction between
the two classes of elders existed, the fact that there was a plu-
rality at Jerusalem in the local churches, which necessarily in-
cluded some of this element, is proof positive that the presbyters
of the Council were either ruling elders simply, or included some
of that class; and therefore the government of the Church is in
the hands of the "elders/*

Equality o£ the Eldership.

3. Contrary to both Prelacy and Congregationalism, this
Council at Jerusalem exhibited the parity of the eldership. Pres-
byterianism is not careful to demonstrate the parity of the min-
istry. If the parity of the eldership be established, the other
follows as a necessity. The latter is not peculiar to the Presby-
terian system, whilst the former is one of its most distinctinve
principles, and is plainly demonstrated by this Council in several
ways.

(1) In sending up the case to Jerusalem for a decision, no
superior apostolic, prelatic, or ministerial authority is recognized
by Antioch higher than the presbyterate. It nowhere appears
that a decision is asked simply of the apostles, whilst they by
courtesy or for some other cause associated the elders with
themselves. But the very opposite appears, that Antioch ac-

69

knowledged no superiority of apostolic authority whatever. The
record simply states that certain "should go up to Jerusalem
unto the apostles and elders about this question." Why not go
simply to the apostles? Why are the elders associated with the
apostles in the appeal? Did not Antioch appeal to elders as well
as apostles ? Did they not appeal to both upon precisely the same
equality? Is there the shadow of authority for supposing that
they made any distinction between the two classes in asking a
decision of apostles and elders?

(2) In their coming together, is any distinction made between
them? Can any discover from the record, that the apostles came
armed with more authority than the elders? The narrative
simply states that the "apostles and elders came together for to
consider of this matter." Did the apostles come to consider and
act, whilst the elders came to be spectators? If our judgment
must be formed solely from the inspired record, there is no
alternative but to acknowledge the manifest fact, that they came
together upon equal authority,

(3) During the session of the Council did any apostle or the
whole number at any time by any word or act claim any more
authority than the elders? Did any apostle assume any more
authority? Did any apostle exercise any more authority than
the elders? What evidence is there that the body recognized
the superiority of either class? So far as the record goes, each
class considered the other as peers.

(4) In publishing their decrees, did the apostles send them
forth in their own name as their act and by their authority?
On the contrary, associating the elders with themselves, and
causing it to read, "apostles and elders, brethren," they ac-
knowledged the parity of the eldership by issuing the decrees
in their united names as by equal authority, wiping out even
the distinction of names, and gathering both into one class of
"brethren," exhibit the opposite spirit of those claiming superi-
ority over their "brethren in the Lord."

(5) In delivering the decrees to the various churches scat-
tered throughout Christendom, did they lay them upon the
churches as ordained by apostolic authority? Did they recog-

70

nize any difference between the two classes constituting the Coun-
cil ? On the contrary, it is the positive statement of the Scripture,
that the decrees were "ordained of the apostles and elders," —
equal authority being accorded to the elders as to the apostles.
Considering these five facts, which could not have been merely
fortuitous, that Antioch appealed to ''apostles and elders" as
upon equality, that ^'apostles and elders came together, as
upon equal authority, that they acted together, as upon equal
authority, that they issued their decrees in their united names
as by equal authority, that the decrees were delivered and
received by the churches as "ordained of the apostles and elders"
in equal authority, the conclusion necessitating the parity of the
eldetrship is irresistible.

Unity of the Church.

4. Contrary to Congregationalism this Council exhibits the
unity of the Church. If not upon the principle of unity of the
Church, then upon what principle does a Church Council con-
vened at Jerusalem decide a matter affecting Antioch simply?
If it were a local matter, why should any other place than Antioch
be the scene of the conflict? Jerusalem was not troubled by the
matter, but Antioch was. If an effectual settlement of the matter
as is alleged, had determined the place, then Antioch would
certainly have been . the place. That, however, is a matter of
little importance, compared with another feature of this Council
demonstrating the Church's essential unity. It is the jurisdic-
tion of the Council, which the Congregationalists cannot explain
upon any other theory than the underlying principle of unity.
Did they publish the decrees simply at Antioch? "As they went
through the cities they delivered them the decrees for to keep,"
etc. (Acts 16:4). They are no more binding on Antioch than
on Christendom! If the jurisdiction of the Council extended
to all the churches, upon what principle other that the unity of
the Church? Tested by Scripture, which is the interpreter of
Scripture, the Church's unity is still more manifest

(1) The use of "Church" in the singular, comprehending the
whole, manifests its corporate unity. Such unmistakable evidence

71

is borne by one passage in the Revised Testament, that it alone
would be sufficient to establish the fact. "So the Church through-
out all Judea and Gallilee and Samaria had peace being edified,"
etc. (Acts 9:31 Revised Version).

The twelfth chapter of 1st Corinthians is an elaborate argument

to demonstrate the unity of the Church, which has the advantage
over every other argument, that it is inspired ; but if the Church's
unity be denied, that argument becomes a mystery. Arguing the
fact from all having the same spirit, illustrating it by the unity
of the human body, it closes vnth the assertion, "Now ye are the
body of Christ and members in particular. And God hath set
some in the Church first apostles, secondarily prophets, thirdly
teachers, after that miracles, then gift:^ of healing, helps, govern-
ments, diversity of tongues," etc. (I Cor. 12:17, 28). If it be
objected that this language applies to the invisible Church, the
reply is, that the invisible Church, as such, needs no "apostles,"
"prophets," "teachers," "miracles," "healings," "helps," "govern-
ments," and "diversity of tongues" ; these things are for the visi-
ble Church. If to this it be objected that the two cannot be sepa-
rated except in thought, at least the part of the invisible which
is still in the visible, that would necessitate predicating unity of the
visible as well as invisible. If it be claimed that I Cor. 12 :28 applies
to the local church it may be answered, that God had not set
"apostles," "prophets," etc. in the local church of Corinth.

(2) Such figures are employed, representing the unity of the
Church, that they become unmeaning when that principle is elimi-
nated. Eph. 2:19-22 presents the Church as a state, a family,
and a temple; but a temple is not a building of independent dis-
connected parts. The Church is the body of Christ (I Cor.
12:27). But though every organ, muscle, bone, and sinew of
the body were collected disconnected in a mass, they would not
constitute a body. The Church is the kingdom of Christ. But
a kingdom of absolutely independent clans or provinces would
be an anomaly. If it be claimed that such expressions, "temple,"
"body," and "kingdom," refer to the invisible Church, then the
reply is, if the invisible Church has essential to its very being

72

a unity, the visible Church which approaches nearest the divine
ideal must exhibit visible unity.

To the support of the latter truth may be adduced the testimony
of Dr. Thornwell : "The relations between the two is so close,
that it is unwarrantable to predicate unity of the one and the
want of unity of the other. The visible or professing Church
approaches perfection, as it seeks to realize the invisible or spirit-
ual. The two ought to coincide, and the purity of the outward
is determined by its approximation to the inward. A Church,
therefore, which cannot realize a visible unity, and thus aim to
coincide with the invisible Church, is sel f -condemned ; and any
constitution which does not recognize this fact, is convicted of
being unscriptural. This principle of the unity of the Church
lies at the foundation of the Presbyterian polity, and all its pecu-
liarities are designed to bring this out, and give it formal expres-
sion. It is singular that the only two bodies which claim to real-
ize this unity are in the deadliest antagonism — each charging the
other with being Antichrist. They are the Church of Rome and
the Presbyterian Church. Rome does, in a certain sense, give
unity to the Church. She compacts all its parts. There is no
stronger outward representation of unity than is furnished in
her system of government. There is, however, this marked dif-
ference between the two cases : the Church of Rome undertakes
to exhibit the body in its unity with an earthly head — to exhibit
Christ as well as his members ; the Presbyterian Church exhibits
in visible unity on earth the body only, and connects it with a
heavenly Head. The Bishop of Rome claims to be the head of
the Church. He alone who is in communion with him is a mem-
ber of the Church, and consequently a member of Christ. Now,
he must be either a real or a true head, or a symbolical and typical
head. If the former, then as a body cannot have two real heads
without being a monster, the headship of Christ is displaced. If
the latter, then, as the body must partake of the nature of its
head, the Church is destroyed" (Thornwell's Col. W., Vol. IV,
Pages 135 and 136).

In regard to the method of realizing and exhibiting this unity
of the Church, Dr. Thornwell affirms : "That unity is realized

by representative assemblies. The government of the Church is not
entrusted to individuals, nor to the mass of believers, but to Coun-
cils. . . , These constitute a bond, which brings all the parts
together into unity, and gives the Church the property of indefinite
expansibility. . . . It is worthy of note how all churches
have practically acknowledged the representative feature of Pres-
byterianism. Episcopacy, for example, has its General Con-
ventions, in which, in the attempt to realize unity, the parlia-
mentary principle is grafted upon the system. Congregationalism
has its Councils, the existence of which is a tribute to the import-
ance of the representative principles. Even the Pope, on occasions
of great emegency, calls Councils to decide disputed questions.
We are but carrying out, then, a principle, the practical necessity
of which is recognized by all Churches, but which is inherent
in the very nature of the Presbyterian system alone." (Thornweirs
Col. W, Vol. IV, Pages 136, 137 and 138).

The Encyclopedia Britannica bears similar testimony to the
completeness of the Presbyterian system of Councils. "It is of
course in the Presbyterian Churches that Councils have received
their most systematic development, and without claiming infalli-
ble authority retain the most extended powers as legislative, ad-
ministrative, and judicial. ... In non-Presbyterian Churches,
Synods have various degrees. of deliberate or decisive authority."
(Encyclopedia Brit., ninth ed., Vol. VI, Page 512). If it be
argued that the Council at Jerusalem could not have exhibited the
unity of the Church, because all the apostles were not present,
and very few of the churches are supposed to have been repre-
sented (perhaps only Antioch and those in and near Jerusalem),
it may be answered that a quorum of a court as truly realizes
unity as if every church in existence were represented by delegates.

The Right of Appeal.

5. Contrary to Congregationalism, this Council exhibits the
right of appeal. This principle is inseparable from the unity
of the Church, and either one established is proof of the other.
If, then, the unity of the Church has been established by Scripture,
the right of appeal follows as a necessary principle, and Tnce

74

versa. It matters not what may be the difference of opinion as
to the nature of the appeal to the apostles and elders, whether
a specific case was carried up, or a decision asked as to the princi-
ple, the evidence still remains of an appeal, complaint, reference
or overture of some nature. The record is too plain to be
"explained away/' The heresy existed at Antioch, the delegation
was appointed to lay the matter before the apostles and elders,
they came together to consider the matter, the delegation was
heard, a debate occurred, a decision was rendered, and a dele-
gation appointed to publish the matter at Antioch. These
are the facts furnished by the inspired narrative, which
may be variously interpreted, but can never be so obscured that
the multitude of Bible readers will fail to recognize the fact of
some kind of appeal, furnishing a precedent, according the right
to the humblest member of the Church to be heard at the bar of
the highest tribunal of the Church.

Scripture the Sole Authority.

6. Contrary to the "Charybdis" of Prelacy on the one hand,
and the "Scylla" of Congregationalism on the other, this Council
exhibits the word of God as the sole basis of any ecclesiastical
deliverance.. The apostles and elders were governed by no tra-
ditions on the one hand, nor human wisdom and expediency on
the other. They dared not attempt to legislate, in the sense of
making law, for the Church of Christ. That would have been to
usurp the authority of Christ, who alone is the Church's Law-
giver. Nothing lay within the province of that Council but to
consult the written law, the revealed will of Christ, and apply
the principles therein contained to the question under considera-
tion. But they certainly acted as if it was their province to inter-
pret, apply, and enforce Christ's law. Synods and Councils may
not think to change the law of Christ, or legislate for the Church,
but there must be some authoritative court to apply the principles
of that law to each particular case. Whilst not interfering with
the right of private judgment, yet ecclesiastical Councils may
not permit licentiousness in word or deed. The only safety for
church courts between ecclesiastical tyranny and eccelsiastical

75

licensing of wickedness is speaking where the Word of God speaks,
and being silent when it is silent. Christ, who has given law to
the Church, has also given authority to the rulers, assembled in
the courts of His house, to enforce that law. Liberty of con-
science and dissent of judgment are possible only where Synods
and Councils have erred by violating the law of Christ. As that
Council at Jerusalem inquired the mind of the Spirit by appeal
to the Scriptures, so no church court can ordain, forbid, or enjoin
anything whatever, unless it can exhibit as its warrant, "Thus
saith the Lord," or an inference therefrom both good and neces-
sary.

This Council at Jerusalem answers the question how the Church
can obtain the mind of the Spirit after revelation has ceased to
guide unerringly. It furnishes a model and warrant for the
Church in like circumstances. It is a precedent which should
guide every church court in all its deliverances. The Ariadne
clue, which alone is sufficient to guide the Church safely through
all its labyrinths of difficulties and mazes of doubt, is prayerful
dependence on the Spirit to discover in the written Word what
"seemed good to the Holy Ghost." Only when that which "seemed
good to the Holy Ghost" also seems good to the Church, is there
safe ecclesiastical action. Any church court, acting by virtue of
a divine constitution, guided entirely by the precepts of Christ,
and depending on the influence of the Spirit, can use the language
of the Council, "It seemed good to the Holy Ghost and to us."
These principles exhibited by the Council at Jerusalem are also
the principles of the Presbyterian system, and the principles
which everywhere are sustained by the Word of God,

76

CHAPTER V.

l^ttibptmani^m anb tiie ^atvamtnt^.

THE LORD'S SUPPER.

In the order of time the sacrament of Baptism is administered
to a believer previous to his participation in the sacrament of the
Lord's Supper, and it is, therefore, ordinarily considered first in
any treatment of the subject. In the order of nature, however,
the case is reversed. The Lord's Supper pertains to the atoning
work of Christ. Baptism represents the work of the Holy Spirit
in the application of redemption in the sphere of Chiristian ex-
perience. For this reason this treatise will discuss them in the
natural order.

The Identity of the Church.

Presbyterianism is unique in one respect at least. It alone
insists on the unity and identity of the Church in all ages and
under all dispensations. It maintains that the Church of the
Patriarchal, Jewish and Christian Dispensations is one and the
same; and the Presbyterian Church identifies itself, therefore,
not simply with the Apostolic age, but with the life and order
of the entire Old Testament regime. The only dff erence between
the Presbyterianism of the Old Testament and of the New, is
that one was prophetic, looking forward by faith to a coming
Christ and the other historic, looking backward to Christ, "mani-
fest in the flesh" and who will "come again the second time without
sin unto salvation."

Proofs of Identity.

This identity of the Church under various dispensations may
be conclusively established: (1) By the fact that the theology
of the Church has always been the same — salvation by "the blood
of the Lamb." This theology was preached in the Patriarchal dis-
pensation by the sacrifices ; made clearer in the Mosaic economy by

77

the passover Iamb ; blazed afresh in the vision of prophecy, which
saw him "brought as a Iamb to the slaughter" ; burst forth into
the full light of the gospel, as John the Baptist designated the
antitype of all preceding types as "the Lamb of God that taketh
away the sin of the world" ; and in the preaching of apostles,
gathered around, as a nucleus, the "Lamb without blemish and
without spot," whose "blood cleanseth us from all sin" ; while
John looked through the open door of Heaven and saw ^*In the
midst of the throne ... a Lamb as it had been slain."

(2) By the fact that salvation in every age is by the same in-
strumentality, the exercise of faith. "Abraham believed God,
and it was counted unto him for rightousness." So Paul argues
we are saved in the same way, "Being justified by faith," etc.
The only difference was that the Jew looked by faith to a Messiah
to come, and we look by faith to a Messiah already come.

(3) The Sacraments of the Church are the same. In the Jewish
Church there were two — Circumcision and the Passover — and in
the Christian Church, Baptism and the Lord's Supper. Circum-
cision, having exactly the same significance as Baptism has given
place to it, there being no change of the sacrament, but simply
of the symbol ; hence Paul identifies them : "In whom also ye
are circumcized with the circumcision made without hands in
putting off the body of the sins of the flesh by the circumcision
of Christ; buried with him in baptism," etc. (II Col. 2:12). So
also the Passover has given place to the Lord's Supper, both having
the same significance; hence Paul announces, "For even Christ
our Passover is sacrificed for us" (I Cor. 5:7). The Passover
was prophetic, and the Lord's Supper is the same sacrament,
historic.

(4) The constitution of the Church is always the same, in
every dispensation, a government in the hands of the "elders."
In the patriarchal age these "elders" were the natural heads of
families. In the Mosaic age he and Aaron submitted their cre-
dentials to the judgment of the "elders" in Egypt. In the "Church
in the Wilderness" there were elected "seventy elders," which
gave rise to the Sanhedrim at a later period. After the settle-
ment in Caanan there was in each local synagogue a bench of

78

"elders," the "rulers of the synagogue.'* Not at all surprised,
therefore, are we that in the New Testament it is said they "or-
dained them elders in every Church'* (Acts 14:23). So nat-
urally enough when John on Patmos "looked and behold a door
was opened in heaven," he saw through that open door in heaven
no bishops, archbishops, cardinals, nor popes, but "four and twenty
elders." (Rev. 4:4).

If the plan of salvation is the same in all ages; if "Jesus
Christ is the same yesterday and today and forever ; if He is the
Divine Head of the Church; these considerations would seem
to indicate that "the Church of God" is one and the same, though
existing under different dispensations. Alexander Cruden in his
"Concordance," — recognized as a standard by scholars generally, —
furnishes perhaps the simplest and most comprehensive definition
of the Church ever framed as, "All the elect of God, of what
nation soever, from the beginning to the end of the world, who
make but one body, whereof Jesus Christ is the Head, Col. 1 :18."
The identity of the Church in all ages is, therefore, of vital con-
sideration, because it determines the place and importance of the
Sacraments in the Church and imparts additional significance to
them as not mere ceremonial observances but as having a holy and
spiritual purpose. Especially does it have a bearing on the mode
and subjects of Baptism as will appear in the further treatment of
that sacrament.

I.

SacramentSy Their Significance and Purpose.

The word "sacrament" comes from the Latin word "sacra-
mentum," designating the oath of a soldier. According to the
definition of the Catechism, "A sacrament is a holy ordinance in-
stituted by Christ, wherein by sensible signs Christ and the benefits
of the New Covenant are represented, sealed and applied to
believers." In other words, a sacrament consists of two things —

(1) The "Sensible Signs," which are the outward symbols, and

(2) the things signified. In baptism the outward and visible
symbol is water — the thing signified is the cleansing of the soul

79

through the regeneration of the Holy Spirit. In the Lord's Supper
the outward symbols are the bread and wine. The thing signi-
fied is the death of Christ and our participation in its benefits.

The Sacrament of the Lord's Supper.

Confining our inquiry at this time to the Lord's Supper, the
Catechism defines it as "A sacrament wherein, by giving and re-
ceiving bread and wine, according to Christ's appointment, His
death is showed forth; and the worthy receivers are, not after a
corporeal and carnal manner, but by faith, made partakers of His
body and blood, with all His benefits, to their spiritual nourish-
ment and growth in grace."

Diverse Interpretations.

1. The theory of the Romanists is called "Transubstantiation,"
which teaches that the bread and wine by the officiating Catholic
priest are converted into the very body and blood of Christ. The
objections to this interpretation are fatal. In the first place, it
violates the nature of a sacrament by destroying its symbolism, for
the bread and wine are no longer symbols but are changed into the
thing which they are supposed to represent. In the next place, it
contradicts our senses. It asks us to believe that the symbols
which look like bread and wine, which taste like bread and wine
are really not bread and wine ; and that our senses of sight, taste,
smell and touch deceive us. In addition to this, it contradicts our
reason by asking that we believe the law of nature governing
matter can be so suspended in its operation as to allow the material
body of Christ to be present in a million or more different places
where as many priests are transmuting bread and wine into that
same body of Christ. The Romish interpretation taxes our
credulity to the utmost. Faith may soar beyond the sweep of
reason, but it never contradicts rationality.

2. The Lutheran interpretation is very similar, entitled, "Con-
substantiation," which insists that the symbols still remain bread
and wine, but "in, with and under" them the believer receives the
very body and blood of Christ. All the objections to the Tran-
substantiation of the Catholic hold against "Consubstantiation"

80

and one more, for it violates another law of nature by teaching
that two material things, the bread and the body of Christ can
occupy the same place at the same time.

3. The Zwinglian interpretation is just the opposite of these
two and goes to the other extreme. In his reaction from Rome
Zwingli, the great Swiss Reformer taught that the sacrament was
symbolic and nothing more. It has been rejected by almost the
entire Protestant Communion as too inadequate. It would be dif-
ficult to believe that so solemn an ordinance dealing with such
sacred things as the suflfering and death of Christ means nothing
more than a symbolic representation of the truth. Such belittling
of the sacrament, as thereby to rob it of spiritual benefit, would
dwarf its functions to such an extent as to deprive it of all sig-
nificance and value.

II
The Calvinistic Interpretation.

In medio virtus is a Latin proverb equivalent to the statement
that the truth lies ordinarily between the extremes. In keeping
with this proverb the Protestant teaching as to the sacrament of
the Lord's Supper, occupies middle ground between the doctrine
of Transubstantiation and the symbolic view of Zwinglianism.
John Calvin, followed by our Confession of Faith, imparts to
this sacrament a spiritual flavor. The elements remain simply
bread and wine, entirely unchanged; and those who do not "dis-
cern the Lord's body" receive nothing but bread and wine. The
true believer, however, by faith feeds upon Christ really and truly.
It is to the soul a spiritual "feast of fat things ... of wines on
the lees well refined." (Isa. 25:6). In this sacrament just as the
body assimilates the natural food of bread and wine, so the soul
partakes by faith of the very life of Christ "to its spiritual nourish-
ment and growth in grace."

Sacerdotalism.

In nothing does the essential diflFerence between Catholicism
and Protestantism appear more marked than in the sacrament.

81

Sacerdotalism is a term characteristic of the whole papal system.
It means priestcraft — the domination of the whole church to the
authority and will of its priests no matter how corrupt. In the
sacrament of the Lord's Supper the benefit derived from this
ordinance depends entirely upon the will of the officiating priest.
It accords him the power of blessing the ordinance according to
his intention. The communicants can never know whether he has
given them the benefits of his good intention or converted the
ceremony into a farce by withholding his blessing.

In the Protestant Church the benefit never is dependent on the
will of the officiating minister, but solely on the relationship of
the believer to Christ and on his improvement of the occasion as a
means of grace by prayer, self-examination, repentance and faith.

The Lord's Supper, Nature and Purpose.

This leads naturally to the consideration of the purpose served
by this sacrament. It has its place and function in the life of the
Church just as truly as has prayer, preaching, baptism, benevolence,
and any other divinely appointed ordinance of God's house.

(1) Symbolic Ordinance.

First of all it is a symbolic ordinance. "By sensible signs" —
bread and wine, — Christ and the benefits of the new covenant are
represented. Just as in the preaching of the gospel the atonement
is apprehended by the hearing of the ear, so in these elements the
same truth is symbolized and apprehended by the eye. The sacra-
ment confirms "the word preached," and enables the believer to get
firmer grasp of the benefits of the covenant of Redemption, pur-
chased by the precious blood of Christ as the expression and proof
of his dying love.

(2) Sealing Ordinance.

The symbolism is valuable but is only a part of the sacrament.
Still more valuable, and the essential element of the Lord's Sup-
per, is the indispensable "sealing" of the covenant. The figure of
speech is very striking and significant in the business world ; and
in human government a seal serves several purposes. It is used

82

to stamp a document as genuine and confirm an agreement. The
pardon of a convict by the President of the United States may
have the official name attached but is of no binding force as yet
and might be reversed; but if the Seal of State is affixed it be-
comes inviolate and binds all parties, even the President himself.
The seal of the Government on its coin or currency binds and
pledges all the resources of the State to its support. For inviolate
security and protection valuable packages are "sealed" with the
official stamp of the party or State which so guarantees the un-
molested contents. To safeguard the dead body of Christ, Pilate
authorized the protection of the sepulcher with the seal of the
Roman Empire. Nothing less than the invisible power of God
himself could have had the temerity to break that seal. Backed by
the authority and resources of the Empire the contents of that
sepulcher were as safe as human power could render it. In like
manner the sacrament is the "Seal" of the covenant. It binds
Christ to guarantee the salvation of the believer and it binds the
believer to a life of obedience and consecration. Every partici-
pation in the Lord's Supper is a renewal of the covenant between
the soul and its Saviour. The believer "sealed" is guaranteed
eternal life and protected by the omnipotent power of a covenant-
keeping God.

(3) Commemorative Ordinance.

On monument, tablet or tomb the inscribed words — "In
Memoriam" — have always peculiar and sacred significance. They
are a perpetual memento of one that is "absent." In instituting
the Supper both in giving the bread and in giving the wine
— twice — "our Lord the same night in which He was betrayed"
emphasized the memorial feature of this perpetual ordinance, say-
ing, "This do in remembrance of Me."

Surely the blood-bought Church could never forget "dark
Gethsemane or cross-crowned Calvary." It is sad reflection on
the fickleness of human nature that the church should need a
perpetual reminder of "His dying love," yet time and circum-
stances efface impressions and deaden aflfections. The Lord's
Supper is the Master's appeal for perpetual "remembrance," not

83

simply to the apostles who loved Him in the flesh, but to distant
ages, bringing to mind Him, "Whom having not seen we love."
Each observance is a "remembrance" pointing backward through
the ages to Calvary. Each remembrance is calculated to stir the
heart of the believer to its deepest depth and awaken a love be-
gotten of love of which we fervently sing:

"Immortal love, forever full,
Forever flowing free
Forever shared, forever whole
A never ebbing sea ! .

Our outward lips confess the name
All other names above.
Love only knoweth whence it c?me
And comprehendeth love."

(4) Anticipative Ordinance.

H it commemorates, it likewise anticipates. If one hand points
to Calvary, the other points forward to the future saying: "Till
He come." This sacrament is the connecting link between the
first and second coming of Christ. It ever keeps alive the faith
of the Church in the future glorious triumph of the Church
through the triumph of her divine Lord.

"Till He come" — The age of doubt may grow skeptical and
sneeringly ask, "Where is the promise of His coming?" To this
challenge the sacrament points to the heavens and cries — "Till He
come." The ungodly world may be utterly unprepared and over-
whelmed by His appearance, but the sacrament is ever echoing its
warning — Till He come." Even His own bride, the blood-bought
Church may grow cold and cease to pray, "Come Lord Jesus,
come quickly," yet the sacrament is a constant reminder reiterating
its message, "Till He come." No voice of prophet or seer can
tell "What shall be on the morrow" ; but this sacrament acclaims
one inevitable event, crying through the ages, and will continue its
appeal to faith with the challenge — "Till He come."

84

(5) Gracious Ordinance.

Not by some mysterious efficacy or inscrutable method, not by
some inherent power — "ex opere operato," signifying virtue within
itself, — nor by some inexplicable operation, does the holy com-
munion benefit the soul of the believer. The blessing obtained is
that which pertains to it as a spiritual "means of grace." It sums
up in itself all the other means appointed for spiritual edification.
It enlists prayer, the Word, meditation and the sacrament itself.
It functions as a gracious exercise which makes its appeal to the
whole spiritual nature of the believer. The "remembrance" brings
Calvary afresh to the mind in a very realistic manner that is cal-
culated to awaken contrition for our "sins which pierced Him," and
to stir the soul to its deepest depths of love. The broken bread and
wine poured out enable the soul to obtain a firmer grasp by faith
of Christ "evidently set forth crucified before us." The sense of
pardoned sin and the assurance of salvation are calculated to re-
store to us the joy of salvation. Reflection on our failures and
sins inherent in our unsanctified carnal nature — dying but still
active — causes penitential tears and stimulates new purpose of
amendment of life and manners. The communion of saints, in-
cluding our Lord Himself, affords a sweet foretaste and blessed
hope of the Marriage Supper of the Lamb, "When we shall drink
anew" in the kingdom of our dear Lord, when the body of be-
lievers is complete and the blood-bought church shall see face to
face "Him whom our soul loveth," when for the first time the
vast redeemed host shall assemble in one innumerable throng, when
the "old, old story" shall burst into "the new song" of redeeming
love, and we "shall bring forth the royal diadem and crown Him
Lord of all," amid the joint hallelujahs of saints and angels.

Is not this conception of the nature and purpose of the sacra-
ment worthy of the name, "holy communion"? An ordinance so
symbolic, sealing, commemorative and gracious exalts it into a
large and indispensable place in the scheme of Redemption. Is
not the church justified in lifting it to a higher function of service
in the kingdom by more scriptural interpretation and exposition
for the comfort of believers and by more intelligent and spiritual

85

celebration as a distinct means of grace, "for the perfecting of the
saints, for the work of the ministry, for the edifying of the body
of Christ; till we all come in the unity of the faith and of the
knowledge of the Son of God unto a perfect man, unto the measure
of the statute of the fulness of Christ;" and that we "may be
able to comprehend with all saints what is the breadth and length
and depth and height; and to know the love of Christ which
passeth knowledge that ye might be filled with all the fullness ot
God. Now unto Him that is able to do exceedingly abundantly
above all that we ask or think, according to the power that worketh
in us, unto Him be glory in the church by Christ Jesus through-
out all ages, world without end."

86

CHAPTER VI.

$resAptettaniis;m anb tte £>acramentst.

BAPTISM.

Definitions lay the foundation for constructive work as a basis
for Scritpural exposition and interpretation, in reaching the truth
in regard to any subject, doctrine or ordinance.

Definition of Baptism.

Baptism is the thorough change wrought in the spiritual life
of a soul through the operation of the Holy Ghost, and is outward-
ly symbolized by the application of water in the name of the
Father, Son and Holy Ghost. In the popular conception of the
ordinance, water baptism so occupies the thought and attention of
many people as to cause them to lose sight of the fact that the
ouward rite is not the real thing but only a representation of the
work of the Spirit. The definition of the Confession of Faith
may serve, therefore, to reinforce the real significance of the ordi-
nance : "Baptism is a sacrament, wherein the washing with water,
in the name of the Father, and of the Son, and of the Holy Ghost,
doth signify and seal our ingrafting into Christ, and partaking
of the benefits of the covenant of grace, and our engagement to be
the Lord's."

The thing signified is the cleansing operation of the Spirit by
the application of the blood of Christ that "cleanseth us from all
sin." The symbol is water, which has no efficacy in itself, but
which visibly represents the invisible grace of the "new birth."
According to the Confession of Faith, "The efficacy of baptism is
not tied to the moment of time wherein it is administered." The
baptism of the soul by the Holy Ghost and the baptism of the
body by water seldom, if ever, take place the same moment. The
Spiritual is supposed to precede the symbolic. Unless, therefore,
a change of heart is wrought by the Spirit, baptism with water is
of no avail, — regardless of the mode of applying the water.

87

Mode of Baptism not Essential.

Water baptism itself not being essential to salvation, much
less is the mode. At the same time being a scriptural ordinance, it
should correspond as nearly as possible to the thing which it signi-
fies. It is of fundamental importance that every ordinance should
conform to the scriptural type because of the tendency of human
nature to attach undue importance to any ceremonial ordinance in
proportion as it departs from the simplicity of the scriptural form.
This justifies inquiry into, and a discussion of, the mode of bap-
tism. The first consideration touches the whole question at issue :
Is baptism the application of the person to the water; or the appli-
cation of the water to the person f

I.

The Meaning of the Word.

As the advocates of immersion base its claim largely on the
meaning of the Greek word, baptizo, from which is derived the
English word baptism, it becomes necessary to subject it to the
closest scrutiny. Two words in the Greek, bapto and baptizo, are
very similar in appearance but very different in their meaning.
Bapto means primarily to "dip,** although in the secondary mean-
ing it signifies to "dye" and loses the idea of dipping entirely,
as the dyeing may be done by sprinkling.

This word bapto which means to "dip" is never in any instance
used as the word for baptism. Baptizo, which is the word used
in the Scriptures for baptism, does not mean to "dip" and never
lends itself to any special mode. It has one fixed meaning, but
may be performed by a dozen different modes. It means con-
trolling influence by which the condition of the object is thor-
oughly changed. It never has the significance of putting one into
the water and taking him out. That would be "dipping," and the
word for that act is bapto, which is never applied to baptism. If,
however, one is put into the water and left till he is drowned,
baptizo would express the act, because he is changed from a living
man to a dead man. That, however, would be only one application

88

of the word. It was used freely by the Greeks for numerous
acts, but never demands the suggestion of any mode. "Baptized
with wine," used frequently by the Greeks, did not mean "dipped"
into the liquid, but meant "drunken" — changed (by drinking
wine) from a sober man to a drunken man. "Baptized by a drug"
meant having poppy juice sprinkled in his face, or drinking an
opiate, and thereby changing his normal condition into a stupor.

Classic Baptism.

The following are specimens of usage in the Greek:

"Baptized by the same drug" ; by drinking from a cup. — Tatius.

"Baptized by unmixed wine"; by drinking from a cup. —
Athenaeus.

"Baptizing powerfully"; by drinking from a cup. — Athenaeus.

"Baptized Alexander" ; by drinking from a cup. — Conon.

"Resembles one baptized" ; by drinking from a cup. — Lucian.

"Baptized yesterday"; by drinking from a cup. — Plato.

"Baptized by yesterday's debauch" ; by drinking from a cup. —
Plutarch.

Christ himself used the word in this same sense : "Can ye drink
of the cup that I drink of ? and be baptized with the baptism that
I am baptized with?" This involved the baptism of martyrdom —
changed from life to death. Paul used baptism in the same sense
in Heb. 9:10; speaking of the ceremonial sprinklings in the Jewish
Church, he called them "divers baptisms" — because they were
changed ceremonially from uncleanness to cleanness. Any purifi-
cation, no matter by what mode performed, was called baptism,
because the condition of the person was changed. The early
church fathers, dating back almost to Apostolic times, so used
the word. Clement of Alexandria speaks of being "baptized a
second time by tears" — changed from impenitence to penitence —
but the penitent was not immersed in his own tears. Origen states.
*Tor it is only the baptism of blood which renders us more pure
than the baptism of water" — changed by the purifying process of
martyrdom — ^but the martyr was not immersed in his own blood.

In the Greek, the word used for the Lord's Supper by the

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Apostles is deipnon, which unquestionably means a "feast" ; and
yet as a symbolic act no one insists that believers to get the benefit
of the Lord's Supper should eat a full meal, although that seemed
to have been the practice of the church in the early days. The
Apostle Paul rebuked the Corinthian Church for such celebration
of the Lord's Supper (1 Cor. 11 :22). If, therefore, a crumb of
bread and a sup of wine are universally recognized as sufficient
for properly celebrating this sacrament, it is highly inconsistent
that the benefit in the other sacrament should be made by some
denominations to depend upon the quantity of water. The sym-
bolic usage should be the same in both sacraments.

Dr. James W. Dale, a man of great learning and research, has
written voluminous and scholarly books on the meaning of the
word haptizo — ^tracing it through the Greek literature as well as
throughout the Scriptures — and reaches this conclusion, which no
one has ever even attempted to refute : "Whatever is capable of
thoroughly changing the character, state and condition of any
object is capable of baptizing that object, and by such change of
character, state or condition does, in fact, baptize it."

Based upon this conclusion, the result of preeminent scholar-
ship, he challenges the world with this definition of baptism : "The
Scriptures teach a baptism which is from Christ as an atoning
Redeemer, and is effected in the soul through the Holy Ghost,
so that the condition of the soul, in its own nature and its relation
to law and to sin, is thoroughly changed, and new relations, in
holiness, are established toward God the Father, the Son, and the
Holy Ghost. The Scriptures further teach that this baptism of
the soul through the blood of Christ received by repentance and
faith, the work of the Holy Ghost, is embodied in a rite and
symbolly exhibited by the application of pure water to the body,
with the utterance of appropriate expository words. This is the
doctrine of that *one baptism' by Scripture in its reality by the
TToly Ghost, and in that reality ritually symbolized by pure water."

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II.

The Appeal to Scriptures.

Baptized in the Red Sea.

The first thing in the Word of God called baptism is the passage
of the Red Sea by the children of Israel (1 Cor. 10:1, 2) : "All
our fathers were under the cloud and all passed through the sea ;
and were all baptized unto Moses in the cloud and in the sea."
The mode of this baptism can only be determined by reading the
Mosaic account in Exodus 14:21, 22: "And the Lord caused the
sea to go back by a strong east wind all that night, and made the
sea dry land, and the waters were divided. And the children of
Israel went into the midst of the sea upon the dry ground." Can
there be the slightest reasonable doubt about the mode of that
baptism ? The Egyptians were immersed ; but Paul does not say
they were baptized. The Israelites were not immersed; and yet
Paul affirms that they "were all baptized." If any water touched
the Israelites, it must have been poured upon them from the
cloud, or sprinkled on them by the spray; and yet Paul, inspired
and infallible, pronounces it baptism. If we had nothing but the
statement of Paul that they "were all baptized," that would be
regarded sufficient proof of immersion by multitudes. All the
world could not shake their belief that the Israelites were "buried
in liquid graves" — if the Mosaic account did not bar the possi-
bility of such an inference. Yet upon such insufficient evidence
they dogmatize about the immersion of Jesus, simply because
of the proximity of a river. But Paul tells of the baptism of
multitudes "in the sea" ; and yet Moses assures us they were not
immersed.

Such an application of water as these Israelites received would
not now be regarded as baptism by the advocates of immersion ;
but we must take our position by the side of Paul, and insist that
this was baptism, although it was not immersion. It is curious to
see how immersionists attempt to evade what Paul in this place
distinctly affirms is baptism. Dr. Alexander Carson, in his hercu-
lean effort to prove that "baptism" means "dip" through the whole

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range of Greek literature, says of the Israelites on this occasion
that they got a "dry dip"! Dr. Broadus, in his tract entitled
"Immersion Essential," says that this was "not a literal immer-
sion ; it was only something like baptism" ! But Paul insists that
it was baptism ! "Baptized unto Moses" denotes the change in
Israelis attitude toward Moses and from this moment their accept-
ance of his leadership of the Lord's hosts.

Jewish Ritual Baptisms.

The next text of Scripture claiming attention is Heb. 9:10:
"Which stood only in meats and drinks and divers washings."
The word translated "washings" in the Greek, as written by the
inspired author, is "baptisms," alluding to those ceremonies prac-
ticed by the Jewish Church. It is again necessary to "search the
Scriptures" of the Old Testament to determine the mode of these
"divers baptisms." Leviticus 14:5-7 furnishes one of them, the
ceremonial purification of the leper. "And the priest shall com-
mand that one of the birds be killed in an earthen vessel over
running water ... and he shall sprinkle upon him that is to be
cleansed from the leprosy seven times, and shall pronounce him
clean." Leprosy is universally acknowledged as the type of sin;
the leper is the type of the sinner ; and the cleansing of the leper
typical of the sinner's cleansing. This sprinkling of the leper is
one of the "divers baptisms" mentioned in Heb. 9:10. Still an-
other may be found in Numbers 8:6, 7, and is the consecration
of the Levites: "Take the Levites from among the children of
Israel, and cleanse them, and thus shalt thou do unto them to
cleanse them : Sprinkle water of purifying upon them." The cere-
monial purification of one who was unclean from touching a dead
body was a third instance of these "divers baptisms." Numbers
19:17-19: "And for an unclean person they shall take the ashes
of the burnt heifer of purification for sin, and running water
shall be put thereto in a vessel; and a clean person shall take
hyssop and dip it in the water and sprinkle it upon the tent and
upon all the vessels and upon the persons, . . . and the clean
person shall sprinkle upon the unclean."

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Heie are three illustrations — ^the sprinkling of the leper, the
sprinkling of the Levites, and the sprinkling of the unclean — to
which the inspired writer refers, when he speaks of "divers bap-
tisms" among the Israelites. There is not one solitary instance
among the Israelites where one person ever immersed another, and
as there were no immersions, there can be no question but that
the "divers baptisms" were these sprinklings. The context which
follows leaves no room for doubt, for after alluding in verse 10
to the "divers baptisms," Paul proceeds to enumerate at least two
instances, mentioning in verse 13 that "the ashes of an heifer
sprinkling the unclean sanctifieth to the purifying of the flesh,"
and in verse 19, alluding to the consecration at Sinai, he says:
"For when Moses had spoken every precept to all the people ac-
cording to the law, he took the blood of calves and of goats, with
water, and scarlet wool and hyssop, and sprinkled both the book
and all the people.'*

Prophetic Baptisms.

Having by these texts exhibited the mode of baptism under the
Mosaic law, let us examine the practice and usages of the prophetic
age. In Isaiah 52:15, in the midst of the remarkable prophecy
of the Messiah, which reads like history instead of prophecy,
occurs the striking announcement: "So shall He sprinkle many
nations." Any reference Bible will refer to the day of Pentecost
for its fulfillment, when three thousand were baptized in a day.
Ezek. 36:24, 25, contains the prediction of the restoration and
conversion of the Jews: "For I will take you from among the
heathen, and gather you out of all countries, and bring you into
your own land. Then will I sprinkle clean water upon you, and
ye shall be clean." The value of these prophetical references is
twofold : ( 1 ) showing the mode of ceremonial cleansing practiced
at that time; and (2) containing the prediction, incidentally, that
these same practices will continue in the Christian dispensation.
Will these prophecies never be fulfilled ? Shall we affirm that all
other predictions shall come to pass except those which foretell
that the mode of Christian purification in the Christian dispensa-

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tion will be by sprinkling? Bound up with the prophecy of the
conversion of the Jews is their mode of purification. Will any
one presume to separate them, and maintain the conversion of the
Jews, but deny that part of the prophecy which affirms, "Then will
I sprinkle clean water upon you"? "For verily I say unto you,
Till heaven and earth pass, one jot or one tittle shall in no wise
pass from the law, till all be fulfilled."

Every type and shadow of the Old Testament is fulfilled in
the New. All the blood-shedding and sacrifices found their ful-
filment in the Cross, commemorated every Sabbath in a perpetual
sacrament, the Lord's Supper. To what did the purifications with
water so numerous in the Old Testament point in the New Testa-
ment? How are these sprinklings with water fulfilled except in
the other sacrament of the Church, now called baptism ? Through-
out the whole Old Testament there is never one instance where
one person is ever commanded to immerse another nor any record
of an immersion ever having been performed ; but, on the contrary,
every command to purify with water is, without exception, by
sprinkling. The mode of cleansing in the Old Testament, at least,
is beyond dispute.

The Baptism of Christ.

Proceeding in this inquiry to the New Testament, the first
instance is John's baptism, and the most notable case is the ad-
ministration of this baptism upon the person of our Lord Jesus
Christ : "And Jesus, when He was baptized, went up straightway
out of the water." This is the favorite text of the immersionists.
"If He came up out of the water He must have been immersed,"
is their argument. But they furnish no proofs. Immersion is
nothing but their inference. They might just as well argue that
the Israelites were immersed because they "were all baptized in
the sea," and they would so maintain if the possibility of immer-
sion were not barred by the Mosaic account. On the contrary,
the proofs against immersion in the case of Christ's baptism are
irresistible to an unbiased mind.

This was the baptism of a Jew by a Jew, and hence there is

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the strongest reason to believe that it was according to the Jewish
mode. Never was there a sect who clung with more tenacity to
their forms and ceremonies than the Jews. The "hyssop," the
"running water" and the "sprinkling" were as essential to their
mode of baptism as immersion is to certain others. To ask the
mode of Christ's baptism is simply to inquire the mode of baptism
practiced by the Church of which Christ was a member ; and who-
ever denies that it was according to the prevalent mode in the
Jewish Church must give some better proof than an inference.
If immersion had been the prevalent mode in the Jewish Church,
and one should affirm that Christ's was by a different mode, the
burden of proof would rest upon him to prove that a change of
mode had taken place. "Why did they go to the river, if not for
immersion?" is considered the unanswerable question, and yet no
question admits of an easier solution. How else could they get
the "running water" required in sufficient quantities for the multi-
tudes except at the river ? The Jews still practice the same mode
of baptism that has been in existence since the days of Moses.

There is still another strong proof that Christ's baptism was by
sprinkling. Why was Jesus baptized at all? Not being a sinner,
He had no need of purification typified by baptism. John felt the
weight of such a consideration, and only yielded when Christ
removed his difficulty by affirming : "Thus it becometh us to fulfil
all righteousness." What "righteousness" was fulfilled? What
law was obeyed in His baptism? There has never been given but
one satisfactory answer to these questions : The baptism of Jesus
was His consecration to His priesthood at the beginning of His
public ministry. That He was our High Priest is unquestioned ;
and being just thirty years old, exactly the age at which every
priest was consecrated to his office, confirms the belief that this
was the meaning of His baptism. The law of consecration to the
priesthood is set forth in Numbers 8 :7 : '^Sprinkle water of puri-
fying upon them"; and to that law our great High Priest sub-
mitted in fulfilment of "all righteousness." This was the belief of
the ancient church, as is seen by the oldest pictures of Christ's

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baptism, representing Him standing in the water, and John pour-
ing the water upon Him out of a shell.

New Testament Usage of Tenns.

Two passages of Scripture next claim attention, showing a
similarity in the use of the word "baptize" by the inspired writers.
Mark 7 : 4, "And when they come from the market, except they
wash, they eat not." Luke 11 :38 ; "And when the Pharisee saw
it, he marvelled that he had not first washed before dinner." In
each of these texts the word translated "wash" is "baptize" in the
Greek. The purification, which every Jew performed before each
meal by handwashing, sprinkling himself, is called baptism by
Mark and Luke. Even if it should be said the baptism had refer-
ence only to the hands, that would avail nothing, for the Jewish
mode of handwashing was by pouring water upon them. Unless,
then, it can be believed that the Jew immersed himself before
every meal, we have these two sacrd writers (in addition to Paul,
Heb. 9:10, "divers baptisms") using baptism and sprinkling as
synonymous.

Baptism by the Holy Ghost.

The strongest class of texts yet examined is Acts 1 :5, etc.
"John truly baptized with wdter ; but ye shall be baptized with
the Holy Ghost not many days hence." Water baptism is then the
symbol of baptism by the Holy Ghost. Baptism with water is
the picture; baptism with the Holy Ghost is the original of the
picture. Ritual baptism is the shadow, of which spiritual baptism
is the substance. If the picture is to be perfect, it must conform
as nearly as possible to the original. In what manner were the
Apostles baptized with the Holy Ghost ? Acts 2:3, 4. "And
there appeared unto them cloven tongues like as of fire, and it
sat upon each of them. And they were all filled with the Holy
Ghost." Peter explained the mode of this baptism more explicitly
in Acts 2:17, as being the fulfilment of Joel's prophecy, "And it
shall come to pass in the last days, saith God, I will pour out of My
Spirit upon all flesh," etc. Under the same figure of pouring, he
announces in verse 33, "Having received of the Father the promise

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of tlie Holy Ghost, He (Jesus) hath shed forth this." So, in
like manner, the baptism of Cornelius with water was suggested by
the baptism of the Spirit. Acts 10:44-48. "While Peter yet
spake these words the Holy Ghost fell on all them. . . . On the
Gentiles also was poured out the gift of the Holy Ghost. . . .
Then answered Peter, Can any man forbid water, that these
should not be baptized, which have received the Holy Ghost as
well as we ?" Peter's defence of his conduct in baptizing Gentiles
was their baptism by the Holy Ghost. Acts 11 : 15, 16. "As I
began to speak the Holy Ghost fell upon them, as on us at the
beginning. Then remembered I the word of the Lord, how that
He said, John indeed baptized with water ; but ye shall be baptized
with the Holy Ghost." Is it not remarkable that in every instance
where the baptism of the Spirit is spoken of, it is invariably under
the figure of an outpouring; or in language which suggests pour-
ing as the mode of baptism by the Holy Ghost ? Is it not equally
remarkable that the Spirit's baptism is never alluded to anywhere
in Scripture under the figure of immerson; nor in any language
which suggests immersion. It would be still more remarkable, if
immersion should be the mode of water baptism, and pouring the
mode of the Spirit's baptism ! In that case the type and the anti-
type, the symbol and the thing symbolized, would have no simi-
larity! If, then, water baptism symbolizes the baptism of the
Spirit, and the lattef is everywhere in Scripture alluded to under
the figure of affusion, it is perfectly manifest that water baptism
can never so appropriately represent the baptism of the Spirit, as
when performed by pouring the water upon the subject.

Individual Baptisms.

Three special instances of baptism must now be considered.
Acts 8 : 38 : "And He commanded the chariot to stand still : and
they went down into the water, both Philip and the eunuch; and
He baptized him." Seldom has an immersion ever been per-
formed without reading this text as proof of its legitimacy; and
yet never did so much confidence rest upon such a slender basis.
The bone of contention is the Greek preposition translated "into."
If it means "into" then the immersionist must prove that it was

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not a Jewish baptism of going into the "running water" and
sprinkling. If it does not mean "into," then the immersionist
finds no support in this case. If any one will take the trouble to
examine the preposition translated "into" he will find that it occurs
about fifteen hundred times in the New Testament ; about half of
the number are translated "in" or "into", and the other half "to"
or "unto." So that in this case a doubtful preposition is the
strongest support the immersionist can bring to establish a still
more doubtful mode. The fact that they went "down" does not
imply that their object was to get "into water." Read in the Greek
verse 31 in connection with verse 38, and the antithesis between
"up" and "down" will be perfectly manifest. In verse 31, Philip
is invited "up" into the chariot with the eunuch, and in verse 38
that action is reversed; they went "down" from the chariot. If
this text proves anything about the mode of baptism, it lends its
support to sprinkling ; for the very passage of Scripture which the
eunuch was reading at that time, and which he asked Philip to
expound, was the celebrated prophecy of Isaiah concerning the
Messiah, containing the prediction : "So shall he sprinkle many
nations." (Isa. 52:15.)

Acts 9: 18, 19: "And immediately there fell from his eyes as
it had been scales : and he received his sight forthwith, and arose
and was baptized. And when he had received meat he was
strengthened." This was the baptism of Paul, a sick man. He
was baptized standing, for the Greek translated "arose" is literally
"having stood up." After his baptism he "received meat and was
strengthened." If the mode had been immersion, the baptism
would have been postponed (as is invariably done in these days)
until he was restored to health ; but the Scriptural mode of sprink-
ling does not endanger the health even of the sick; and hence it
was performed immediately.

Acts 16: 33 : "And he took them the same hour of the night and
washed their stripes and was baptized he and all his straightway."
This was the baptism of the jailor and all his children, at the
strange hour of midnight, in an Eastern prison, and just after
an earthquake that had shaken open the prison doors and had
shaken off the prisoners' shackles. Those searching for immer-

98

sion "infer" or "suppose" that they all started off to a river, men,
women and children, at such an hour, leaving a dismantled prison
and prisoners at liberty to escape, for whom the jailor was
answerable with his life! Nor is it very probable that the jailor
would risk his life by permitting even Paul and Silas beyond the
walls of the prison, after the significant charge "to keep them
safely." Then the language of Paul in verse 37 could not have
been used by an honest man, if he had already been ranging
abroad, and yet affirming that having been illegally imprisoned,
he would not leave that prison until justice had been done to his
character. The necessary inference is, that the midnight baptism
took place within prison walls, and by the only mode possible in
such circumstances.

Baptism Into Death.

It is necessary to consider only one more passage of Scripture —
Rom. 6:3, 4: "Know ye not, that so many of us were baptized
into Christ, were baptized into His death? Therefore we are
buried with Him by baptism into death/* Upon this passage are
founded the "watery burials" and "liquid graves," which are never
found in Scripture, but exist only in the imagination of immer-
sionists. Was there ever a more striking contrast than that be-
tween the "watery burial" of the immersionist and the scriptural
burial of this text? The element of the immersionist is water;
the element of this text is Christ's death. The immersionist bap-
tizes into water; but this text baptizes ^Hnto death/' The im-
mersionist buries the individual alone ; this text describes a burial
zvith Christ when He was buried. The immersionist performs
a temporary burial; this text describes a permanent condition.
The immersionist cay say, "We were buried each one separately
in water''; but this text describes those who can say "We are
buried with Christ by baptism into death."

The mistake of the immersionist rests upon the error of sup-
posing that our mode of burial was in the mind of Paul as the
basis of the figure, whereas our mode of burial was not then in
existence. There may be some slight resemblance between our
mode, of burial and immersion; but there was not the slightest

99

between the Jewish mode of burial and immersion. They did
not lower a body into the ground as we do at present, but laid
it on a shelf in a cave or sepulcher. Between burial in Paul's
mind and a supposed "watery burial" there was no more resem-
blance than there is between a block of marble and the Colossus of
Rhodes. Nor can it be said that Paul was writing to the Romans
and alluded to their mode of burial, for their custom was to
burn the dead.

If the immersionist undertakes to symbolize the burial of Christ,
why not attempt also to represent his crucifixion, for in the same
place where we are said to be "buried with Christ", we are also
said to be "crucified with Christ"? Whatever interpretation we
put upon "crucified with Christ", must of necessity attach to the
similar expression, "buried with Christ." Such language every-
where else in Scripture is admitted to denote oiir union with
Christ legally; so that when He was crucified, in the eyes of the
law we were crucified with Him; when He was buried, we were
"buried with Him." Baptism cannot represent a "burial" and a
"cleansing from sin" at the same time. The two things are utterly
incongruous — exactly opposites.

If baptism represents the burial and resurrection of Christ then
we have two separate institutions, representing His resurrection,
viz: The change of the Sabbath from the last to the first day of
the week, and baptism. Nor is this all the confusion that would
be produced by such a system, for there would be one sacrament
in the church, representing the death of Christ, and the other
representing His burial, and none to symbolize the work of the
Holy Spirit. If the execution of redemption, — the work of
Christ, — is symbolized by one sacrament, the Lord's Supper; the
application of redemption, — the work of the Spirit, — must be
svmbolized by baptism, the other sacrament.

In conclusion, it is greatly to be regretted that Christ's church
should be hopelessly divided by such antagonistic beliefs ; but it is
a matter of devout thankfulness, that if we must differ, the matter
of dispute is as insignificant as the mode of applying the water.
There is no difiference on the fundamental doctrine of the necessity
of the sprinkling of the blood of Jesus, the only thing that

100

"cleanseth us from all sin." We have "one Lord, one faith, one
baptism"— "One Lord," the Father of us all ; "one fath" in Jesus
Christ, His Son ; and "one baptism" by the Holy Spirit.

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CHAPTER VII.

^rerfjpterianisrtn anb tije Cobenant.

Before entering upon the Scriptural argument justifying infant
baptism, allow me first to urge, by way of introduction, that a
strong presumption in its favor arises ( 1 ) from a consideration of
those principles or relationships in nature upon which society is
built; and are recognized in human governments; and (2) from
the fact that it has been almost the universal practice of the
Church in every age, as may be shown by an appeal to church
history.

Human Relationships.

The fact that men are members of the state guarantees to their
offspring certain state privileges. Their children are born mem-
bers of the state, entitled to its protection, government, and dis-
cipline. In his minority the infant member of the state is not
invested with all the immunities of full citizenship, yet at the same
time the state recognizes his citizenship as an inalienable birth-
right, inherited from his parents. The state also recognizes and
protects his rights to inherit his father's estate by virtue of the
relationship between parent and child. Society still further identi-
fies the child with parent, so that the very character of the parent,
whether honorable or otherwise, casts a halo of glory or a shadow
of gloom over the prospects of his offspring. Intemperate and
wicked fathers entail suffering and shame upon their little ones;
while industrious and godly parents endow their children with a
heritage more precious than gold. Shall our children share with
us all other blessings except those justly esteemed the greatest of
earth? Shall father and child share alike the blessings of human
government, the kingdom of man, and yet be separated only by the
the Church, the kingdom of God? Can a father ask at the hands
of the state the benefit of all its laws in behalf of his offspring in

102

his minority, and be denied the benefit of the divine laws in the
church ? Shall our children share our homes, our fortunes, and our
misfortunes and be blessed or cursed with a portion of all that
society gives to the parent and nothing to be withheld except the
ordinance of our holy religion?

Historic Practice of the Church.

This strong presumption is still further increased by the fact
that infant baptism has been the prevailing practice of the church
in every age. Opposition to it is only four hundred years old;
for the first fifteen hundred years of the Christian era it was prac-
ticed by the church without its legitimacy being even questioned.
Tertullian, about 200 years after Christ, is often quoted as one
who opposed the practice, but the supposed opposition of Ter-
tullian is proof positive of its prevalence in the early days of
Christianity, and at the same time was not directed against it as
such. He believed that sin committed after baptism was un-
pardonable, and therefore opposed infant baptism and adult
baptism alike, and insisted that it should be postponed till the
approach of death, so that no sin would be committed after the
baptism. Origen, still earlier, the most learned of all the Church
Fathers, was himself baptized in infancy, and says the custom of
baptizing infants was received from the Apostles. It can be
traced almost to the days of the Apostles by the writings of
Irenaeus (about 120 A. D.), who says: "He (Christ) came to
save, through means of Himself, all who through Him are born
again to God^nfants, children, and boys, and youths, and old
men !" In the writings of Irenaeus "born again" and baptism are
used synonymously, so that we have in these writings proof of
infant baptism within a few years after the death of John, the last
of the Apostles. In other words, infant baptism can be traced as
far back in the history of the Church as we have any Christian
literature. Now, these two introductory considerations are not
adduced as an argument in themselves establishing the right of
children to baptism and church membership, but as a presumption
in their favor.

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I.

The Covenants and the Children.

The baptism of children (which is not admitting them to
church privileges, but is an acknowledgement of their birthright
by the church) finds its basis in those covenant relations estab-
lished by Jehovah in his moral government, whether the con-
stitution of that government is "modified by the covenant of
works" or "by the covenant of grace." This covenant is grounded
in the everlasting promise of a "covenant-keeping God." Was
there ever a covenant established that did not include children :
"For as by one man's disobedience many were made sinners, so
by the obedience of one shall many be made righteous" (Rom.
5:19). If Adam could represent his posterity, so that his act
entailed upon them the curse of sin, "and death by sin," and if
Christ could represent his seed, and thereby confer righteousness,
and with it eternal life, surely there can be nothing objectionable
in that plan which makes the parental relationship the basis of
certain blessings to his offspring ; and, as a consequence, the faith
of the parent a sound reason and solid ground upon which to rest
the baptism of the child.

They who object to this principle must arm themselves against
the divine economy in every age. It is beyond dispute that children
were destroyed in the flood with their parents, and that the de-
struction of Sodom and Gomorrah overwhelmed in their ruin
parents and children alike. Upon the same principle it was said
to Noah, "Come thou and all thy house into the ark : for thee have
I seen righteous." (Gen. 7:1.) The ark is usually regarded as
the type of the church ; and yet Noah's children are sheltered, not
on account of their individual righteousness, but on his account
alone. It matters not though it be urged that Noah's children
were adults. That strengthens the argument; for if adult children
shared his salvation on account of his righteousness, much more
would they, had they been innocent babes.

The covenants made with Noah, Abraham, and Israel at various
times invariably included their children. A specimen is furnished
in the institution of the Passover. As the destroying angel passed

104

through the land on that memorable night, commissioned to smite
the first-born in every house not protected by the blood-spot on
the door, guaranteeing the fulfilment of the promise, "When I see
the blood I will pass over you," the life or death of the child,
though but an infant in the cradle, was dependent upon the faith
of the parent, manifested by sprinkling the blood.

The same principle may be illustrated by cases furnished in the
New Testament. By the faith of the Syrophenician woman her
daughter was healed ; by the faith of the nobleman of Capernaum
his son was restored to health; by the faith of Jarius, to whom
Christ said, "Only believe," his daughter was raised from the
dead ; by the faith of the father, whose struggle between faith and
unbelief was so agonizing that he cried out, "Lord, I believe, help
thou mine unbelief," his son was delivered from the power of the
demon. So likewise the spiritual blessing conferred by Christ upon
the children of parents whose faith brought them to Jesus is a
crowning proof of the principle stated ; and which is further
affirmed by Paul : "Else were your children unclean, but now they
are holy" (1 Cor. 7:14).

The Abraham! c Covenant.

"And I will establish My covenant between Me and thee, and
thy seed after thee, in their generations, for an everlasting
covenant, to be a God unto thee and to thy seed after thee . . .
And ye shall circumcise the flesh of your foreskin ; and it shall be
a token of the covenant betwixt Me and you. And he that is eight
days old shall be circumcised among you." (Gen. 17 : 7, 11.) The
circumcision, being the seal of the righteousness he had, was
applied, not only to Abraham, but also to his children, — ^the "ever-
lasting covenant" thus established being the charter of the Church
of God. During the patriarchal dispensation the family contained
in its bosom two institutions, the state and the church. From this
period each is to appear distinct from the family; and now in the
family of Abraham the church is to be visibly organized as a cor-
porate body gathering into itself many families: "And in thee
shall all families of the earth be blessed." Can any other trans-
action in the Scripture be found even resembling the organization

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of the church ? What various and discordant answers are given by
those who attempt to discover the organization of the church else-
where in Scripture. "The church was founded by John the
Baptist," say some. Where is the proof ? On the contrary, John
attempted no organization of any kind, contenting himself with a
call to repentance as a preparation for the coming Messiah. "The
church was founded by Christ," say others. Where? Give us the
chapter and verse showing anything resembling such an organiza-
tion. Instead, Christ proclaimed that he had not come to "destroy"
and establish something else, but to "fulfill," and on every occasion
recognized the existing church with its ordinances. "The church
was organised by the Apostles," is the last assumption as a dernier
resort. On the contrary, they disclaimed establishing anything
new, and at the Pentecost Peter points backward to the everlasting
"promise" — the church established in Abraham's family, — and
exclaims, "The promise is unto you and to your children." When
Paul reminds the Ephesians of the time (as Gentiles) they were
without church-membership and privileges, he does it in a language
which shows that the church had previously existed among the
descendants of Abraham : "That at that time ye were without
Christ, being aliens from the commonwealth of Israel and
strangers from the covenants of promise" (Eph. 2:12). To the
Galatians he makes it even plainer, that Christians have not been
gathered into a new church, but belong to that of Abraham.
"And if ye be Christ's then are ye Abraham's seed and heirs ac-
cording to the promise." (Gal. 3:29.) We insist upon the
existence of the church under the Abrahamic charter, and that
children were admitted to membership in that church with their
parents. At eight days old they were circumcised and recognized
as members of the visible church from the time of Abraham till
Christ, a period of 2,000 years.

11.

The Scriptural Warrant For the Baptism of Children.

The Circumcision of Christ.

"And when eight days were accomplished for the circumcising
of the child, his name was called Jesus" (Luke 2: 21). Through-

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out the Old Testament children were circumcised and endowed
with many privileges of church membership. Now, the question
is: Has infant membership been abolished in the New Testament?
If so, where? By whom? Everything in the Old Testament not
fulfilled or abrogated must stand. What precept or practice of
the New Testament in the slightest conflicts with this principle?
That would be a strong presumption of its continuance even if
the New Testament were entirely silent about the matter — ^but,
on the contrary the New Testament abounds with facts and pre-
cepts, supporting the right of the children to baptism and church
privileges. First of all, we have the pious parents of Jesus with
the seal of circumcision, recognizing his right to membership in
the visible church as soon as he was eight days old. When so much
is said about "following the example of Christ," why not "follow
Him" into the church in infancy, if we have pious parents to claim
for us the privileges conferred upon Jesus when eight days old?
Is it anywhere intimated that Jesus disapproved of what was done
for Him by His parents by reason of their faith in a "covenant-
keeping God" ? Did it interfere with his piety or personal religion
that He had been dedicated to God in His infancy and received
upon His person the seal of the covenant? Is it possible to believe
that He was never admitted into the Church till His baptism at
thirty years of age, which was His consecration to priesthood?
What, then, did He mean by reminding His parents when only
twelve years old that He must be about his "Father's business"?
If it be said that circumcision only recognized His right to mem-
bership in the Jewish Church, we answer that the Jewish Church
was the Church of God. God has never had but one church in
this world. The Jewish Church and the Christian Church are but
one and the same church under different dispensations.

If the church of the Old Testament and the church of the New
have the same theology, the same instrumentality of salvation, the
same sacraments and the same constitution, the conclusion is
irresistible that it must be the same church, the Church of Christ
under all dispensations and, consequently, if children had the
privilege of church membership in the Old Testament, their rights
must remain, unless it can be shown in the New Testament that

107

they are now for the first time in its history to be excluded from
the church. There is a distinct record of the struggle with which
the church resisted the giving up of circumcision. If they had
been called upon to give up the privileges their children had always
enjoyed in the church, would not there likewise have been some
record of their protest?

Christ and the Children.

"And there were brought unto Him also infants that He would
touch them" (Luke 18:15). "Little children" (Matt. 19:13).
"Young children" (Mark 10: 13). "Suffer little children" (Matt.
Mark and Luke). "And his disciples rebuked those that brought
them. But when Jesus saw it He was much displeased, and said
unto them . . . for of such is the kingdom of God . . . And
He took them up in His arms and put His hands upon them and
blessed them" (Mark 10:13-16). "Of such is the kingdom of
Heaven" (Matt. 19: 13). It is not claimed that it was some tem-
poral blessing conferred or bodily infirmity healed, but it is
universally admitted that Christ's blessing in this case was spiritual.
Then, after all, "unconscious infants" are capable of receiving the
blessings of our Saviour. Are pious parents excluded from the
privilege of now bringing their offspring to the Saviour for His
benediction? Has He so changed since His ascension to heaven
that He who "took them up in His arms," has no longer any bless-
ing for our little ones in their infancy?

If Christ rebuked his disciples for forbidding the approach of
infants, who will merit today the rebuke of the Master for re-
sisting the claims of the children? But some insist that these
"infants" were the youth of the land, old enough to appreciate the
blessing of Christ, just as if our Master could not bless "uncon-
scious infants." Such an explanation is, however, robbed of its
force by the fact that Jesus "took them up in his arms," which
demonstrated beyond a doubt their infancy. It is not claimed
that Christ baptized these children, for He did not baptize any,
either children or adults (John 4:2), but He did distinctly and
emphatically proclaim their church membership when he declared :
"Of such is the kingdom of heaven." What is the "kingdom of

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heaven"? Is it the church on earth? If so, then we have the
statement of the "Head of the Church" that children are included
within the pale of His Church. Is it the church in heaven? If
so, then the church of earth, which admits children to a place in
the fold, is nearest in resemblance, at least in this respect, to the
church of heaven. Does not the "kingdom of heaven" or "king-
dom of God," include both, being the church on earth under all the
various dispensations and the church in glory? All Christians
sing:

"The saints on earth and all the dead,
But one communion make,
All join in Christ, the living Head,
And of His grace partake.
One family we dwell in Him,
One church, above, beneath," etc.

This is Scriptural doctrine, for Paul announces : "Of whom the
whole family in heaven and earth is named" (Eph. 3 : 15). Christ
is sufficient authority that children belong to this "family," "for of
such is the kingdom of heaven." But we are told that this language
does not mean that children belong to the church but that Christ
only meant "such" characters: "Whosoever shall not receive the
kingdom of God as a little child shall in no wise enter therein"
(Luke 18: 17). That would then be the most remarkable state-
ment in all the Bible! It would be equivalent to saying the
characters of those within the church must be like a certain class
who are zvithout the church ! On the contrary, Christ makes two
distinct statements, which must not for a moment be confounded :
( 1 ) He affirms of the children in his arms, "Of such is the king-
dom of heaven," thereby establishing their place in the New
Testament Church as well as in the same church of a former dis-
pensation. (2) He announces that these infant members of "the
kingdom" furnish a type of character to which adult members
must conform : "Whosoever shall not receive the kingdom of God
as a little child," etc.

How can any one, therefore, for an instant twist the plain lan-
guage of Christ into this shape : "Suffer the little children to come

109

unto me" for a blessing, because adults with child-like characters
alone belong to "the kingdom" ! And having made that statement
should immediately proceed to draw an inference from the fore-
going, which is identical with the first statement! What, then is
the difference between the statement, "Of such (characters) is
the kingdom of heaven" and the inference (from the statement)
that such characters alone belong to the kingdom, "Whoever shall
not receive the kingdom of God as a little child" ? The only way
out of such a tangled maze is to keep distinct and unconfounded
the two statements of Christ. (1) Infant membership in the
kingdom, "Of such is the kingdom"; and (2) The child-like
character required of adults, "Whosoever shall not receive . . .
as a little child." If, then, Christ received and blessed the children,
and recognized their privileges in His church, we have the same
warrant as those parents for bringing our oflFspring for His
blessing to that Jesus, who is "the same yesterday and today and
forever."

The Fold and the Lambs.

''And other sheep I have, which are not of this fold: them also
I must bring and they shall hear my voice ; and there shall be one
fold and one shepherd" (John 10:16). "Feed my lambs" (John
21:15). There can be no doubt in the minds of any that the
"fold" is the church. The command given Peter by the Shepherd
of the fold implies that Christ has "lambs." The command to
the church through Peter to "feed" means something more than
giving spiritual instruction, but includes all a shepherd's care of
governing, guiding and feeding. Now the question is, are those
"lambs" within the "fold" or are they outside of the "fold"?
Does any shepherd erect a fold for the sheep and make no pro-
vision for the lambs ? Is there no place in Christ's "fold" for the
"lambs"? If "the Lord is my shepherd," is there no provision for
my child, and must we for years be separated by the very walls of
the "fold" itself? If the church is commanded to "feed" His
lambs and to "feed" His sheep, are the sheep to be fed ivithin the
fold and the lambs to be fed without? Sheep are never lambs, but
lambs are always sheep and entitled to all the privileges of the

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sheep. Most of these arguments are intended to establish first of
all infant membership in the church, because if they are in the
kingdom, who shall forbid us applying the seal of the kingdom
(the ordinance of baptism), which recognises their right to a place
in the church? Infant church membership and infant baptism
cannot be separated. Having then established conclusively by
Scripture that God's Church has in every age included in its fold
the children, that fact establishes their right to baptism.

Pentecost and the Promise.

"Repent and be baptized, every one of you . . . for the
promise is unto you and to your children" (Acts 2:38, 39). So
spoke Peter at Pentecost, who had received from Christ the com-
mand "Feed my lambs." To what "promise" could Peter possibly
refer, except that made to "Abraham and his seed" ? In the very
next chapter when he again commands to "repent" he quotes
part of the "promise" to Abraham: "And in thy seed shall all
the kindreds of the earth be blessed" (Acts 3 : 25). According to
Peter then, the Abrahamic charter of the church is not revoked,
but the "everlasting covenant" remains in force. Paul asserts the
same thing time and again : "Know ye therefore that they which
are of faith, the same are the children of Abraham" (Gal. 3:7).
"So then, they which be of faith are blessed with faithful Abra-
ham" (Gal. 3:9). "And if ye be Christ's, then are ye Abraham's
seed and heirs according to promise" (Gal. 3:29). But if the
"everlasting covenant" still stands, then children still retain their
privilege under that covenant. Peter's language at Pentecost is
very striking and significant. In the very same connection in
which he suggests baptism, he includes children: "Unto you and
to your children." If a bequest were left us with the express
provision — "unto you and to your children," there would be no
difficulty in understanding that the children must share it. If
then, Peter says, "Be baptized every one of you ... for the
promise is unto you and to your children," how can the conclusion
be escaped that the children must share that baptism ? What more
"explicit command" could we desire than the plain statement of
Peter, that the "everlasting covenant" with Abraham still exists;

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and in the very command to "be baptized," Peter makes the
appHcation — "unto you and to your children."

But the objection is here raised, that it says "Repent and be
baptized," and as the children cannot "repent," therefore they are
excluded from baptism ; and it is further said, "He that believeth
and is baptized shall be saved" (Mark 16: 16) ; and now as chil-
dren cannot believe they therefore ought not to be baptized. The
reply is, if that rules children out of the privilege of baptism, it
also, for the same reason, would prevent their salvation, for it is
said "He that believeth and is baptized shall be saved ; but he that
believeth not shall be damned/' So that if children cannot "be-
lieve" in order to be "baptized" neither can they "believe" in order
to be "saved." If such texts, — which insist on faith and re-
pentance, are quoted to prove the impossibility of believing, even
in the face of "he that believeth not shall be damned" — is no bar-
rier to their salvation, then we are compelled to admit that neither
is the impossibility of believing any barrier to their baptism. If
that text requires faith in order to baptism, it just as plainly re-
quires faith in order to salvation. If, then that text will allow
the salvation of infants without believing, it will also allow the
baptism of infants without believing.

Circumcision and Baptsim.

"In whom ye are also circumcised with the circumcision made
without hands, . . . buried with Him in baptism" (Col. 2: 11).
Paul here alludes to the identity of the two sacraments, circum-
cision and baptism. We have already spoken of the fact that they
have the same significance, — circumcision teaching the necessity of
regeneration and purification, and baptism signifying the same
thing, "the washing of regeneration." The language of Paul
plainly implies that circumcision gives place to baptism. Then
we need only inquire who were circumcised, in order to determine
who should be baptized; and as children were always included
with their parents in one they should therefore share in the other.

Here another objection demands answer : "None except males
were circumcised, therefore none but males ought to be baptized."
That would be good logic, if we had nothing except an inference

112

warranting female baptism; but we have elsewhere in the New
Testament other facts, which justify the baptism of females. The
baptism of Lydia and others relieves us of all the force of this
objection. Because one among the many arguments for infant
baptism is the "good and necessary inference," that infant circum-
cision necessitated infant baptism, it is not therefore become null
and void, because we learn elsewhere in Scripture that females
share baptism. In England the eldest son inherits the title of the
father, but if the law should be so enlarged as to include the other
children in the title, that would not make void the rights of the
first-born and all the rest to the title. The enlargement of the
number does not vitiate the rights of all to the inheritance. The
objection is really against drawing inferences from the circum-
cision of children to the baptism of children; and yet they who
object to the inference cannot produce one of equal force for
admission of females to the Lord's Supper. The Church uni-
versally admits females to the communion and their only warrant
is an inference not so strong as that which justifies infant baptism.
If the objector justifies females at the Lord's Supper by quoting:
"Their is neither male nor female; for ye are all one in Christ
Jesus" (Gal. 3:28), then that same text will answer his own
objection about baptizing none but males, and so he is made to
devour himself.

The Status of Children.

"Else were your children unclean, but now they are holy," (L
Cor. 7:14). If this language has any meaning at all, it plainly
signifies that the ecclesiastical status of the parent determines that
of the child. The meaning of this text depends upon the meaning
of its two designations — "unclean" (akatharta) and "holy"
(hagia). The first appears numerously in Scriptures, and is
almost invariably used for what is ceremonially unclean, and for
that reason excluded from the congregation ; and the remedy for
this uncleanliness was nearly always the application of water.
So that when Paul says, "Else were your children unclean," it
had exactly the same signification to a Jew as if he had said,
else were your children unbaptized. So the other word "holy"

lis

here used to describe children of church members is the identical
word frequently employed for church members themselves, and
translated "saints". It is thus used in the New Testament sixty-
two times, and eleven of them in the Epistles to this Corinthian
church. So if we were to translate this word, as it is so frequent-
ly translated in the New Testament, it would read, "But now
are they saints," exactly what their parents are called. The same
word "saints" being thus applied, not only to church members,
but also to their children, shows that the relationship of the parent
to the Church determines the relationship of the child to the
Church.

The First Baptism.

"And were all baptized unto Moses." (I Cor. 10:2.) This text
is valuable, not only as furnishing an apostolic example of the use
of the word "baptism" where immersion is out of the question, but
also as furnishing unmistakable evidence of the baptism of chil-
dren. If they were all baptized, were the children included or
specially excluded ? Or will some one undertake to say that there
were no children in those "households" that crossed the Red Sea ?
At the Red Sea there is nothing indicating a figurative baptism.
The Israelites — men, women and children — were the subjects.
Were they figures of speech? The water was real, and not a
figure. "Baptized unto Moses." Was he a figure of speach? If Paul
had spoken of the immersed Egyptians as all being baptized,
there would have been no effort then to force the language of
Paul out of its natural and obvious sense into the constraint of
figure, Paul was not indulging in "Figures of speech," but deal-
ing with plain facts, when he asserts that they were "baptized
unto Moses" — baptized into an acceptance of him as their divinely
appointed leader. Whether "figurative" or not, the children shared
this baptism with their fathers; and as infant baptism always
means their instruction, in this instance they were trained in all
that is implied in being "baptized unto Moses" ; and they were the
only part of that host "baptized" who reached the land of promise.

114

Household Baptisms.

"And when she (Lydia) was baptized and her household"
(Acts. 16:17). "And was baptized, he (jailor) and all his,
straightaway" (Acts 16:33). "And I baptize also the household
of Stephanas" (I Cor. 1:16). Here we have the word of God
announcing the baptism of three entire families ; and still another
household, that of Cornelius, seems from the record to have been
baptized, although not so plainly stated (Acts 10:44-48). Now,
we are gravely told by some, that there were no children in any
of these various households! Where is the proof? The prob-
bility that there were children is so strong that it falls little short
of absolute certainty. It would not occcur once in a thousand
that you could take at random three or four families from among
any people, and there be found no children in a single one of that
number.

It is said the whole family were believers. For example, that
the jailor "rejoiced, believing in God with all his house" (Acts
16:34). It does have that appearance, so long as we look only
at the English translation, but such a consideration forever dis-
appears the moment we look at the Greek as written by Luke.
There we discover that "believing" is in the singular number,
masculine gender, and can refer only to the jailor, so that accord-
ing to Luke he alone is said to have believed. It matters not
whether his children believed or not, the Word of God does not
affirm that they did, but grounds their baptism solely upon the
fact that he believed, and hence "all his" were baptized.

It is remarkable that nothing is said of household baptisms in
the New Testament, until the Gentiles and heathen begin to be
converted. Not until Peter admitted the Gentile Cornelius is it
hinted. Not until Paul leaves Asia and preaches in Europe and
Gentiles begin to come in, is it plainly stated. The Jews were
familiar with the principle of children sharing with their parents
church privileges, and among them it causes no astonishment,
and only among the Gentiles is the matter considered of sufficient
importance that Luke and Paul record the fact. These household
baptisms are stronger proofs of the rights of children to baptism
than any command which could have been given; for if it had
been said, Baptize the children, every one knows that there is

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not a word in Greek for "child," but may apply to youth. So it
would be interpreted to mean children old enough to make a
profession of religion, just as is attempted by some in reference
to the children blessed by Christ. But when we have example
after example in the Bible of household baptisms, >ve have proof
of infant baptism in that fact, which cannot be set aside. The
argument which has been accumulating at every step ; as we
witnessed the circumcision of children throughout the Old Testa-
ment— thereby guaranteeing to them membership in the visible
Church; then with Christ Himself affirming the same, "Of such
is the kingdom of heaven" ; with Peter at Pentecost, commanding
baptism with the assurance ; "The promise is unto you and to your
children" ; now reaches its complete demonstration in the bap-
tism of various households.

When everything else fails the objector, then he raises the
question: What good will a little water to an "unconscious
babe"? This suggests that there has never been any objection
to infant baptism, but may very appropriately be urged against
their circumcision as well. Why not ask, what good will circum-
cision do the "unconscious babe"? We reply to the objector by
saying, the baptism of the child does exactly the same amount
of good that the baptism of the adult does. Water baptism is
simply symbolical; and if it can represent the cleansing of an
adult, why can it not just as appropriately symbolize the cleansing
of the child? The regeneration of an adult is the work of the
Holy Spirit, in which he is passive, as is the child in its regenera-
tion by the Spirit. The adult regenerated becomes a "babe in
Christ." The Spirit of God can and does regenerate children as
well as adults, for children who die in infancy are regenerated
for heaven. John the Baptist and Jeremiah were regenerated
in infancy (Jer. 1:5, Luke 1:15). Whilst repudiating bap-
tismal regeneration," we argue that if baptism symbolizes the
regenerating work of the Spirit, and children are as often the
subjects of regenerating grace as adults, then their baptism is
just as appropriate, and does the same amount of good as the
baptism of adults.

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Infant Baptism vs. Infant Salvation.

In conclusion the very same arguments which prove infant
salvation, also establish infant baptism. The Scriptures do not
assert the salvation of infants, but it may be proved by "good and
necessary inferences" from Scriptures, and no one objects to the
proof. Now let any one sum up the proofs for infant salvation,
and every one will apply equally to infant baptism. The argu-
ments for infant baptism and infant salvation stand or fall
together; and the Scriptural proofs of infant baptism are an ad-
ditional guarantee of their salvation.

Bring in then the children into their Father's house, that these
infant plants may grow in the garden of the Lord into "trees of
righteousness," bearing "much fruit." It is a difficult process to
transplant a full-grown tree. "Those that be planted in the house
of the Lord shall flourish in the courts of our God. They shall
still bring forth fruit in old age ; they shall be fat and flourishing ;
to show that the Lord is upright." (Psalm XCII, 13-15.)

117

CHAPTER VIII.
3l^vtsSbpttviani9im in Action.

"By their fruits ye shall know them," is the most reliable test
of character, — enunciated in the Sermon on *^he Mount. Individu-
als must submit to this criterion at the bar of public opinion and
eventually at the Judgment throne of God. Systems of phil-
osophy and of religion are subjected to a similar test of the
Master — "Wisdom is justified of her children."

Presbyterianism most willingly accepts this challenge and sub-
mits its Calvinistic creed to this reasonable test. It is no untried
modern system which has demonstrated its practical wisdom in
a few favorable circumstances only or on some auspicious occa-
sion. It belongs to the ages. It has won its way in all the coun-
tries of the globe. It has commanded the admiration of the pro-
foundest students of God's Word, commended by the greatest
philosophers of the earth, and accepted by the most learned his-
torians. Friends and foes have testified alike to its unrivaled
achievements in every field of service and its unsurpassed attain-
ments in the moral and spiritual spheres of being. Specimens of
its achievement in civil and spiritual hemispheres are herein cited
as illustrations ; and testimonies of the most distinguished scholars
are quoted in proof of its influence in shaping the destiny of indi-
viduals and of nations. The mass of material is, however, so vast
and varied that the greatest embarrassment confronts in choosing
between equally impressive facts and testimony.

Creeds and Character.

Ideas rule the world, Thought is more powerful than "an army
with banners." Creeds create character consistent with their
ideals. It is not a mere coincidence that Calvinism has ruled the
world. Cause and eflFect operate not simply in the physical world
but as well in the metaphysical and in the spiritual. It is not
accidental that Arminian theology is universally associated with

118

monarchy, while Calvinism, on the other hand, is the natural
ally of the largest liberty of the individual.

Buckle, who, himself a fatalist, cannot be charged with par-
tiality toward any church, says : "It is an interesting fact that the
doctrines which in England are called Calvinistic have always
been connected with a democratic spirit, while those of Arminian-
ism have found most favor among the aristocratic, or protective,
party. In the Republics, of Switzerland, of North America and
of Holland, Calvinism was always the popular creed."

Very naturally, therefore, Arminianism, taking on an aristo-
cratic form of church government, tends toward monarchy in
civil affairs, while Calvinism, taking to a republican form of
church government as inevitably tends toward a democracy in civil
affairs. In the religious, as well as in the natural world, every-
thing bears fruit "after its kind."

I.

Calvinism and Liberty.

The torch lighted by John Calvin gave to the world the twin
product of republicanism in the state and the free Christian
commonwealth in the church. On its political side, it found ex-
pression in the republicanism of Geneva, Switzerland, Holland,
Great Britain and America, and in its ever-widening influence
has made itself felt even in autocratic Russia and despotic Turkey.

It was Calvinism which lifted Geneva from the depths of civic
and moral degradation, and placed it, as a glittering gem of civil
and religious liberty, on the brow of Europe, — the first fruits of
a new philosophy destined to revolutionize society and human
governments. It was Calvinism which, through the instrumen-
tality of John Knox, awakened Scotland to a higher life; which
hurled the stool of Jennie Geddes at tyrannical encroachments
upon religious liberty, and made the sturdy Scotch character the
staunchest and grandest national life the world has ever pro-
duced. It was Calvinism which took off the head of Charles I
and gave England in the Protectorate of Oliver Cromwell the
first full breath of constitutional liberty, and at the same time

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furnished that larger protectorate to struggling Protestantism
throughout Europe, making that era the brightest chapter in
English history. It was Calvinism which waged successfully
under William the Silent, the unequal contest of Holland with
Spain, and created the Dutch Republic, which eventually hurled
the Stuarts from the throne of England, and guaranteed consti-
tutional and religious liberty to the English-speaking world. It
was Calvinism which founded in America the greatest of Repub-
lics, and made it the Liberator of Cuba and the Phillipines, and
the protector of the weaker members in the family of nations.
It is Calvinism which, through the agency of Robert College on
the Bosphorous and Presbyterian missions in the East, is leaven-
ing the Ottoman Empire, and giving even the Turk a taste of
constitutional liberty.

In the historic conflict of the ages, Calvinism was vanquished
in France, in the defeat of the Huguenots ; and as a consequence
France, the Fatherland of John Calvin, descended almost to the
level of Spain. If Spain had triumphed in Holland, in all human
probability Calvinism would have perished from the earth, and
Holland would also have joined France and Spain in a trio of
reactionary nations. In that case, William of Orange would never
have turned the scale against the Stuarts in Britain; and North
America would read its fate today in the stagnation of South
America. So that the glory of North America is due chiefly to
the triumph of Calvinism, justifying Ranke, the historian, in
speaking of Calvin as "virtual founder of America."

France.

This claim, that it was the revolutionary principles of John
Calvin, — first embodied and practiced in the Republic of Geneva, —
which radiated into all the world, is abundantly substantiated by
an appeal to history and to the testimony of the profoundest
thinkers and students of all shades of opinion.

"Calvin's true home," as Schaff says, "was the church of God.
He broke through all national limitations. There was scarcely
a monarch or statesman or scholar of his age with whom he did
not come in contact. Every people of Europe was represented

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among his disciples. He helped to shape the religious character
of churches and nations as yet unborn. The Huguenots of
France, the Protestants of Holland and Belgium, the Puritans and
Independents of England and New England, the Presbyterians
of Scotland and throughout the world, yea, we may say, the whole
Anglo-Saxon race, in its prevailing religious character and insti-
tutions, bear the impress of his genius, and show the power and
tenacity of his doctrines and principles of government."

Its temporary defeat in France displacing the leadership of the
Huguenots did not detract from the glory of their heroic struggle
but simply transferred the fight to other fields. According to the
eminent historian Lecky, himself a cold-blooded rationalist, the
Huguenots were "the most solid, the most modest, the most vir-
tuous, the most generally enlightened element in the French
nation."

The furious persecution that raged against them — of which
the massacre was a part and a sample — destroyed or exiled
hundreds of thousands of Huguenots. The loss to France was
irreparable. "It prepared the way," says Lecky, "for the inevita-
ble degradation of the national character and removed the last
serious bulwark that might have broken the force of that torrent
of scepticism and vice, which, a century later, laid prostrate in
merited ruin, both the altar and the throne."

"Freedom's battle once begun,
Bequeath'd by bleeding sire to son,
Tho baffled oft, is ever won."

Holland.

In Holland the infamous Duke of Alva, backed by Spain, the
greatest power of the day, slaughtered the Saints of God and
oppressed the people according to his tyrannical will. In William
the Silent, however, Calvinism was preparing a leader to fight the
battles of freedom which not only liberated Holland, but made its
heroic struggle the sublime inspiration to the oppressed of all the
ages. In the siege of Leyden the beleaguered band reduced in
numbers and suffering the pangs of famine, were sustained solely

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by their invincible will and their Calvinistic faith. To the sum-
mons to surrender, undaunted they replied: "As long as you
hear the mew of a cat or the bark of a dog you may know that
the city holds out. And when all have perished but ourselves, we
will devour our left arms, retaining our right to defend our women,
our liberty, and our religion against the foreign tyrant." No won-
der Campbell, writing of the Puritans in Holland, England and
America, says of this struggle in Holland : '*Out from this war of
eighty years* duration emerged a republic, for two centuries the
greatest in the world, a republic which was the instructor of the
world in art, and whose corner-stone was religious toleration for
all man-kind." Motky, the Historian, credits Calvinism with the
victory, affirming : "The doctrine of predestination, the conscious-
ness of being chosen soldiers of Christ, inspired the Puritans
(Calvinists) who founded the commonwealths of England, of
Holland, and of America, with a contempt of toil, danger, and
death, which enabled them to accomplish things almost super-
natural." It created, under God, the Dutch Republic, and made
it "the first free nation to put a girdle of empire around the world."
Is it any wonder that William the Silent, disciple of John Calvin,
is regarded as the father of religious liberty?

Scotland.

Into the School of Calvin at Geneva, with thousands of others
came John Knox, who pronounced it "the most perfect school
of Christ that ever was since the days of the Apostles." The
advent of Knox into Scotland is termed by Carlyle "a resurrec-
tion from death" and without whom James Anthony Froude.
says: "Scotland as the modern world has known it, would have
had no existence. His was the voice which taught the peasant
of the Lothians that he was a free man, the equal in the sight
of God with the proudest peer or prelate that had tramped on his
forefathers. He was the one antagonist whom Mary Stuart
could not soften nor Maitland deceive; he it was that raised
the poor commons of his country into a stern and rugged people,
who might be hard, narrow, superstitious and fanatical, but who,
nevertheless, were men whom neither king, noble nor priest could

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force again to submit to tyranny. And his reward has been the
ingratitude of those who should most have done honor to his
memory."

Rev. Egbert W. Smith, Secretary of Foreign Missions, has
well said "Knox made Calvinism the religion of Scotland, and
Calvinism made Scotland the moral standard for the world. It
is certainly a significant fact that in that country where there is
the most of Calvinism there should be the least of crime ; that of
all the peoples of the world today that nation which is confessedly
the most moral is also the most thoroughly Calvinistic; that in
that land where Calvinism has had supremest sway individual
and national morality has reached its loftiest level."

Buckle, in his "History of Civilization," attributes to this source
the spirit of liberty: "In their pulpits, in their presbyteries, and
in their general assemblies they encouraged a democratic and in-
subordinate tone, which eventually produced the happiest results
by keeping alive, at a critical moment, the spirit of liberty. At
a most hazardous moment they kept alive the spirit of national
liberty. What the nobles and the Crown had put in peril, that did
the clergy save. By their care the dying spark was kindled into
a blaze. When the light grew dim and flickered on the altar, their
hands trimmed the lamp and fed the sacred flame. This is their
real glory, and on this they may well repose. They were the
guardians of Scotch freedom, and they stood to their post."

England.

This spark of civil and religious liberty kindled in Scotland
spread into England where it smouldered during the reign of
James I, but burst into a flame under the leadership of Oliver
Cromwell and the Puritans (strict Calvinists) against the en-
croachments of Charles I. Though by aid of the Scotch army it
triumphed; yet the victory was but temporary and incomplete,
owing to the restoration of the Stuarts to the throne. The final
deliverance came through the agency of William, Prince of
Orange, worthy successor of his great ancestor William the
Silent. McFetridge, in "Calvinism in History," describes that
which was for Protestantism the most important battle in the

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world's history: ''It was the battle of the Boyne (in Ireland,
1690) that decided the fate of Protestantism, not only for Great
Britain, but for America; and for the world indeed, for had
William been defeated there, Protestants could not have found
a safe shelter on the face of the earth. 'Orangemen* may there-
fore be pardoned for their lively interest in that battle. On one
side was James II, whom the poet Wadsworth appropriately calls
'The vacillating bondman of the pope,' with an army composed
of his Roman Catholic and sympathizing subjects and allies. On
the other side was his son-in-law, William, whom the Protest-
ants had called from Holland for their deliverance — a little, but
not a small man ; pale and sickly ; the world-acknowledged repre-
sentative of the reforming cause, with an army much inferior in
numbers to that of his royal father-in-law and opponent, but
bound together as one man by a common faith and a glorious
purpose. The world has never seen such another army. The
entire Calvinistic world was represented in it.

"Less than four years before (October 22, 1685) Louis XIV
of France had published the Revocation of the Edict of Nantes,
by which all the rights and privileges of his Calvinistic subjects,
the Huguenots, were swept away. This drove thousands upon
thousands of them to flee from their native land and seek safety
and liberty in other climes. Multitudes of them fled to William
in Holland, many of whom were of the best sailors and soldiers
of France. This seems indeed to have been a providence by which
Williams's army was to be reinforced and the great victory to be
won. Under him, at the Boyne, there were Calvinists from
England, Ireland, Scotland, Prussia, Finland, Sweden and
Switzerland, in addition to his own staunch Hollanders and two
hundred English Negro servants, as loyal to Christ and liberty
as any under the Orange flag."

Taine, author of English Literature, commenting on this vic-
tory of the Calvinistic forces of the world, says: "These men
are the true heroes of England; they display, in high relief, the
original characteristics and noblest features of England — prac-
tical piety, the rule of conscience, manly resolution, indomitable
energy. They founded England, in spite of the corruption of the

124

Stuarts and the relaxation of modern manners, by the exercise of
duty, by the practice of justice, by obstinate toil, by vindication
of right, by resistance to oppression, by the conquest of Hberty
by the repression of vice. They founded Scotland ; they founded
the United States; at this day they are, by their descendants,
founding Australia and colonizing the world,"

America.

This victory forever purchased for England the priceless boon
of liberty; but the cause was now transferred to another hemi-
sphere. Under the tyrannical Stuarts of England and the bigoted
Bourbons of France the noblest blood of both realms had been
driven to seek refuge in America. Here followed them the strong
hand of the oppressor, which made the American Revolution a
dire necessity. Once more the sacrifice and the glory of the con-
flict must be awarded Presbyterianism. Both Ranke and Ban-
croft, two of the world's great Historians, credit John Calvin
with the fatherhood of America. Presbyterians proclaimed the
Mecklenburg Declaration at Charlotte, N. C, 1775, one year
before the National Charter was signed. Presbyterians composed
the larger part of the officers of the Continental army and the
volume, of troops which followed Washington from Valley Forge
to Yorktown. Presbyterians fought Kings Mountain, recog-
nized as the decisive battle of the war. McFetridge declares that
"In the war for American independence the dissenting churches
arrayed themselves on the side of the colonies, and the Anglican
Church arrayed itself on the side of the, Crown. The independent
and democratic spirit of Calvinism, cherished in the hearts of
its adherents and nourished by their mixed assemblies and free
discussions, rose up in rebellion against all despotic measures,
whether of church or state, and girded itself again for the great
conflict on this western continent."

The famous Whig Club composed of the leadership of the
nation, had for its avowed purpose the liberty of the Colonies
and was so largely Presbyterian in its membership that it was
dubbed the "Presbyterian Junta." Bancroft asserts that : "It was
from Witherspoon of New Jersey that Madison imbibed the les-

son of perfect freedom in matters of conscience. When the con-
stitution of New Jersy was formed by a convention composed
chiefly of Presbyterians, they estabh'shed perfect liberty of con-
science withont the blemish of a test." The Continental Congress,
composed largely of Presbyterians, contained only one minister,
Rev. John Witherspoon, lineal descendant of John Knox, Presi-
dent of Princeton College. At the critical moment when the fate
of the Declaration hung trembling in the balance, because some
members of Congress hesitated to risk affixing their signatures,
it was Witherspoon, the Presbyterian minister, who turned the
scales in its favor in the following language: "That noble in-
strument upon your table, which ensures immortality to its author,
should be subscribed this very morning by every pen in the house.
He that will not respond to its accents, and strain every nerve to
carry into eflFect its provisions, is unworthy the name of a freeman.
For my own part, of property, I have some, of reputation more.
That reputation is staked, that property is pledged, on the issue
of this contest. And although these gray hairs must soon descend
into the sepulchre, I would infinitely rather they should descend
thither by the hands of the public executioner than desert at this
crisis the sacred cause of my country."

Dr. McFetridge, in "Calvinism in History," is authority for
the following:

'When Generals Washington, Charles Lee and Schuyler were
on their way to assume command of their respective armies, in
1775 — ^Washington and Lee going to Boston, and Schuyler to
Albany — they arrived in New York on a Sabbath morning in the
month of June. And by whom were they met and welcomed to
the city? By the volunteer companies, the members of the Pro-
vincial Congress of New York, the members of the City Committee
and the pastors of the dissenting churches. Washington and Lee
were members of the Episcopal Church, but there was not a
clergyman of the Church to bid them welcome. These others,
the Calvinists, met them and conducted Washington to the house
of a Calvinist, Mr. Lispenard, where he and his staff were boun-
tifully entertained. But on the same day and in that same city
another high officer arrived — General Tryon, the king's governor

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of the colony. And by whom was he met and welcomed? By
all the king's officers and scores of his loyal subjects, prominent
amongst whom were the clergy of the Episcopal Church. Nothing
could more clearly mark the difference in political sentiment of
these diflferent clergymen and their churches. From that time
Washington was about as much of a Presbyterian as an Episco-
palian. When afterward he was commander in New York he
made his headquarters with William Smith, a prominent Presby-
terian. He himself attended, and ordered all his men to attend,
the services of his chaplains, who were dissenting clergymen ; and
he elsewhere attended the dissenters' service and communed with
them. He gave forty thousand dollars in bonds to establish a
Presbyterian college in his native state, which took his name in
honor of his munificent gift, becoming Washington College."

Rufus Choate, eminent Jurist, ascribes to Calvinists the civil
liberty of the world: "In the reign of Mary, from 1553 to 1558,
a thousand learned Englishmen fled from the stake at home to
the happier states of continental Protestantism. Of these, great
numbers — I know not how many — came to Geneva. I ascribe tc
that five years in Geneva an influence which has changed the
face of the world. I seem to myself to trace to it, as an influence
on the English character, a new theology, new politics, another
tone of character, the opening of another era of time and liberty.
I seem to myself to trace to it the great civil war in England,
the republican constitution framed in the cabin of the Mayflower,
the theology of Jonathan Edwards, the battle of Bunker Hill, the
Independence of America."

II.

Presbjrterianism and Martyrdom.

In all the ages Presbyterianism has been in the fiery furnace
of persecution for loyalty to Christ and for testimony to the truth.
"For unto you it is given in the behalf of Christ not only to be-
lieve in Him, but also to suffer for His sake," was enunciated
by Paul as a glorious privilege, accepted by the ancient church,
who counted it joy that they were accounted worthy to suffer for

127

His name," and who "loved not their Hves unto death." In suf-
fering martyrdom no one can dispute its claim that the Presby-
terian Church enjoys the honor of apostoHc succession. No other
historic church has been so continuously in the flames and no other
body of Christians has contributed so largely to the number of
those "who have come out of great tribulation and washed their
robes and made them white in the blood of the Lamb." If it be
true of a church as well as of individuals that "whom the Lord
loveth he chasteneth," then the Presbyterian must of all churches
be the beloved of the Lord. If the rage of Satan against one body
of people indicates his bitter enmity, then the Presbyterian must
of all denominations be the object of Satanic malice. So con-
stantly has Presbyterianism been called to suffer for the faith
that the motto of the Huguenot, "Nee tamen consumabatur" —
"Nevertheless, it is not consumed" — has become the insignia blaz-
oned not only on its crest, but wrought into its experience through
all the ages.

Historic Proofs.

In the, early days of Christianity, before the simplicity of its
Presbyterian faith had given place to the sacerdotalism of latei
centuries, it gave to the world startling exhibitions of martyrdom
in men who kissed joyously the chains that bound them to the
stake and sang hallelujahs as their souls departed in chariots of
flame. The Calvinism of that first century was as unquestioned as
that of Paul himself, and it poured its blood more freely than
water, giving rise to the proverb: "The blood of the martyrs is
the seed of the church." The Apostles themselves led the van
of the heroes of faith to the stake, who sealed their testimony
with their blood. Historians have vainly sought to estimate their
number. John, the last survivor of the Apostles, describes them
as "a great multitude which no man could number of all nations
and kindreds and peoples and tongues before the throne and before
the Lamb clothed with white robes and palms in their
hands" . . . ."which came out of great tribulation and have
washed their robes and made them white in the blood of the
Lamb."

128

"The Son of God goes forth to war,

A kingly crown to gain,
His blood-red banner streams afar :

Who follows in His train?
Who best can drink His cup of woe,

Triumphant over pain,
Who patient bears His cross below,

He follows in His train.

"That martyr first, whose eagle eye

Could pierce beyond the grave;
Who saw His Master in the sky,

And called on Him to save;
Like Him, with pardon on His tongue,

In midst of mortal pain,
He prayed for them that did the wrong:

Who follows in His train?

"A noble band, the chosen few,

On whom the Spirit came,
Twelve valiant saints, their hope they knew.

And mocked the torch of flame ;
They met the tyrant's brandished steel.

The lion's gory mane.
They bowed their necks the stroke to feel;

Who follows in their train?

"A noble army, men and boys.

The matron and the maid.
Around the throne of God rejoice,

In robes of light arrayed.
They climbed the steep ascent of heaven

Through peril, toil and pain;
O God, to us may grace be given

To follow in their train.'*

Waldensian Martyrs

Next in order of time come the Waldenses. Their history is
written in blood. Pope Innocent VIII fulminated against them

129

his infamous bull — in striking contradiction to his name "Inno-
cent"— and invited all Catholics to take- up arms against them,
"absolving from all ecclesiastical pains and penalties, general and
particular, those who should take up the cross; releasing them
from any oaths they might have taken ; legitimizing their title to
any property they might have illegally acquired ; and promising
remission of sins to such as should kill any heretic." It annulled
all contracts in favor of the Waldenses; ordered their domestics
to abandom them, forbade any persons to give them any aid
whatever, and empowered all persons to take possession of their
property.

While multitudes died, the remnant "kept the faith" till the
next great persecution came and with it their new baptism of
blood, as Francis I of France, and the Duke of Savoy attempted
their extermination in vain. One hundred years later the storm
of persecution burst out with still greater fury. Of the massacre
that year an eye-witness and chief sufferer writes: **A11 the
echoes of the valleys and of the Alps made such piteous response
to the lamentable cries of these poor victims, and to the fright-
ful shrieks raised by so great a company of martyrs, that you
would have said that the rocks could hear and had pity at the
cries for mercy and the beatings of the breast, while these mur-
derers were utterly unmoved thereat."

Only the recording angel can count up the number of these
ancient Presbyterian people, in whose behalf John Milton invoked
the aid of Oliver Cromwell and of heaven in the well-known
sonnet :

"Avenge, O Lord, thy slaughtered saints whose bones.
Lie scattered on the Alpine Mountains cold,
Even them who kept thy truth so pure of old,
When all our fathers worshipped stocks and stones."

Huguenots of France.

Next in the order of the Apostolic Succession of Suffering, the
Huguenots bore aloft the Standard of the Faith. Truly has this
Church been called "The Church under the Cross." It had two

130

emblems — 'The Burning Bush," and the *'Anvil," smitten again
and again, wearing out many hammers, yet never destroyed, made
only the harder for the many strokes upon it. The Protestants
bound themselves by. a solemn oath to stand by each other, and so
came to be known as Huguenots, a kind of nickname which came
to mean "comrades of the oath." Conde was miserably assassi-
nated after a battle, and Coligny met a similar fate in the mem-
orable massacre of St. Bartholomew, on the 24th day of August,
1572 At one time, at a signal from the bell of St. Germain
TAuxerrais, seventy-five thousand Protestants, — men, women and
children, — were butchered in cold blood in their homes and in the
streets of Paris and other cities. The person most responsible for
this colossal infamy was an Italian woman, Catherine de Medici,
queen regent, and mother of the boy king, Charles IX. She de-
liberately decoyed the Protestants to Paris for this purpose, and
turned loose upon them her brutal minions. The Seine was
crimsoned and the streets of Paris flowed in blood. To com-
memorate the event, the Pope ordered medals to be struck, having
on one side the Pope's head, with this inscription, "Gregorius XIII,
Pont. Max., An. I"; on the other a destroying angel, holding a
cross in one hand, while with the other, he slew the Protestants
with a sword. On this side were inscribed the words, "Hugono-
torum strages" (slaughter of the Huguenots), "1572." Special
services of thanksgiving were also held in the churches of Rome.

Jonathan Edwards, in his "History of Redemption" says : "It is
reckoned that about this time, within thirty years, there were
martyred in this kingdom (France) for the Protestant religion,
39 princes, 148 counts, 234 barons, 147,518 gentlemen, and 760,000
of the common people."

Martyrs of the Dutch Republic.

Motley, noted Historian, states : "The Reformation had entered
the Netherlands by the Walloon gate (that is, through the Cal-
vinists). The earliest and most eloquent preachers, the most im-
passioned converts, the sublimest martyrs, had lived, preached,
fought, suffered and died with the precepts of Calvin in their
hearts."

131

The persecutions they endured make one of the darkest pictures
in history, and with them will be associated forever, covered with
obloquy and execration, the name of the Duke of Alva. He was
sent, in 1567, by his master, Phillip II, King of Spain, a bigoted
Roman Catholic, to extirpate heresy in Holland, which country was
at that time held in subjection to the Spanish crown. His army
numbered ten thousand men, mostly mercenaries, and he was
clothed with full powers for this nefarious mission. He estab-
lished a tribunal that soon became known as the "Court of Blood,"
which was to try and condemn the oflFending Protestants. Many
cities openly declared against the oppressive measures of Alva, and
combined for their common defense. The States-General, as-
sembled at Dordrecht, marshaled under the leadership of "William
the Silent," Prince of Orange. This wonderful man, who became
a strong Calvinist, occupied, for a long time, the most prominent
place among the Protestants of his day.

The object of these pages is not the narration of events, but a
summary of martyrs furnished by the Presbyterian faith, and con-
sequently only a passing allusion need be given to the martyrs of
Bohemia, followers of John Huss, and the sufferers of Hungary —
historic churches identified to this day with the Presbyterian and
Calvinistic forces of the world. Not so spectacular, not so brilliant
with the galaxy of illustrious names, yet none the less heroic was
the struggle in these Germanic and Slavic countries which dragged
its weary length through the ages, as myriads of martyred saints
went from their midst to swell the number, around the throne, of
the great white robed throng "with palms in their hands."

The Covenanters of Scotland.

From the Continent of Europe the scene of martyrdom shifts
to Scotland's heath covered hills, sequestered glens and historic
battlefields, where Presbyterianism attained its loftiest heights and
fought its most glorious conflicts in the defense of "the faith once
delivered to the Saints." The Solemn League and Covenant was
the instrument by which Scotland bound itself to be faithful to
Christ's crown. In Grey friar's historic churchyard, upon the
tomb-stones for tables, the people after listening to a stirring ser-

mon from Alexander Henderson, affixed their names, many of
them opening their veins and signing with their own blood, typical
of the streams which would later be shed in its defense. It is not
our purpose to tell of the awful period that followed, known as
the "killing time." During these twenty-eight years eighteen
thousand persons were put to death. The sod of Scotland was
crimsoned with the blood of its noblest and best. Another Mar-
quis of Argyle, son of the former, was beheaded in Edinburgh,
before St. Giles Cathedral. Men and women throughout the king-
dom were shot, put to the sword and tied to the stakes fastened in
the edge of the sea, that a slow tide might torture them before death
relieved their sufferings.

In old Greyfriar's Churchyard, Edinburgh, convenient to the
Grassmarket, where many martyrs perished, is the famous "Mar-
tyrs Monument." In quaint rhymes the tourist reads with deep
emotion the record of heroic men and noble deeds, beginning :

"Halt, passenger, take heed ! What do you see ?
This tomb doth show for what some men did die.
Here lies the dust of those who stood
'Gainst perjury, resisting unto blood."

This is concluded with the following inscription :
"From May 27th, 1661, that the most noble Marquis of Argyle
was beheaded, to the. 17th of February, 1688, that Mr. James Ren-
wick suflFered, were, one way or other, murdered or destroyed, for
the same cause, about eighteen thousand ; of whom were executed
at Edinburgh, about an hundred of noblemen, gentlemen, min-
isters, and others; noble martyrs for Jesus Christ. The most of
them lie here."

Modem Persecution.

Are not these citations sufficient proof that the Presbyterian
has been the martyr Church of the ages. It has not only furnished
the vast throng of martyrs now in glory, but it still elicits the
bitterest hostility from the enemies of God and the truth. Critics
and skeptics vie, with each other in hurling their keenest shafts of
wit, ridicule and sarcasm at its devoted head. Rationalistic pulpits,

133

sensational novels, popular magazines, are the vehicles of modern
venom. It is the same spirit that prompted martyrdom of the
past which now continues the persecution in other forms. No
wonder Dr. McFetridge testifies : "For the courageous morality of
the Calvinists one has only to look at the doings of the Inquisition
in the Low Countries and at the martyrdoms of Cambray and the
fires of Smithfield. Who were the martyrs but Calvinists ? There
is no other system of religion in the world which has such a
glorious array of martyrs to the faith. Almost every man and
woman who walked to the flames rather than deny the faith or
leave a stain on conscience was the devout follower not only, and
first of all, of the Son of God, but also of that minister of God
who made Geneva the light of Europe." It is the glory of Presby-
terianism that God has accounted it worthy to bear testimony for
Christ during the ages, and that it still bears the brunt of the
attack.

"Faith of our fathers living still,

In spite of dungeons, fire and sword,

Oh, how our hearts beat high with joy,
When-e*er we hear that glorious word.

Faith of our fathers, Holy Faith,
We, will be true to thee till death."

III.

Presbyterianism and Moral Character.

If "Wisdom is justified of her children," Presbyterianism can
furnish the evidence of its divine wisdom in the contribution it has
made to the moral character of the world. This is the grandest of
all its products, its noblest adornment. Scholars and historians
testify alike to the influence of Calvinism in the grandeur of moral
character produced, whether considered in the individual or
national life of its devotees. Quotations establishing this conten-
tion must be limited to a few selections largely confined to those
who are in no way attached to this system and not even friendly
to it.

134

Individual.

James Anthony Froude, Professor of History at Oxford, bril-
liant essayist, enters the list of its eulogists, not from partiality
but as an honest judge of its merits :

"I am going to ask you to consider, if Calvinism be, as we are
told, fatal to morality, how it came to pass that the first symptom
of its operation, wherever it established itself, was to obliterate
the distinction between sins and crimes, and to make the moral
law the rule of life for state as well as persons ? I shall ask you
again, why, if it be a creed of intellectual servitude, it was able to
inspire and maintain the gravest efforts ever made to break the
yoke of unjust authority? When all else has failed ; when patriot-
ism has covered its face, and human courage has broken down;
when intellect has yielded, as Gibbon says, *with a smile or a sigh',
content to philosophize in the closet or abroad worship with the
vulgar ; when emotion, and sentiment, and tender imaginative piety
have become the handmaids of superstition, and have dreamt
themselves into forgetfulness that there is any difference between
lies and truth, the slavish form of belief called Calvinism, in one
or other of its many forms, has borne ever an inflexible front to
illusion and mendacity, and has preferred rather to be ground to
powder like flint than to bend before violence or melt under
enervating temptation.

"The Calvinists abhorred, as no body of men ever more
abhorred, all conscious mendacity, all impurity, all moral wrong of
every kind so far as they could recognize it. Whatever exists at
this moment in England and Scotland of conscientious fear of
doing evil is the remnant of the convictions which were branded
by the Calvinists into the people's hearts."

As illustrating the type of character produced by Calvinism,
Froude names William the Silent, Luther, Knox, Andrew Melville,
the Regent Murray, Coligny, Cromwell, Milton and Bunyan.
"These were men," he says, "possessed of all the qualities which
give nobility and grandeur to human nature — men whose life was
as upright as their intellect was commanding and their public aims
untainted with selfishness; unalterably just where duty required

135

them to be stern, but with the tenderness of a woman in their
hearts; frank, true, cheerful, humorous, as unlike sour fanatics
as it is possible to imagine any one, and able in some way to sound
the keynote to which every brave and faithful heart in Europe
instinctively vibrated."

To this list of illustrious men might be added a catalogue of
the greatest names of America such as Andrew Jackson, Abraham
Lincoln, Grover Cleveland, Benjamin Harrison, Theodore Roose-
velt, Woodrow Wilson, Stonewall Jackson, James Henley Thorn-
well, etc.

Henry Ward Beecher was never accused of orthodoxy accord-
ing to the Calvinistic standard, yet its most ardent advocate could
scarcely pronounce more eloquent panegyric than this illustrious
preacher uttered in his Plymouth pulpit :

"There is no system which equals Calvinism in intensifying, to
the last degree, ideas of moral excellence and purity of character.
There never was a system since the world stood which puts upon
man such motives of holiness, or which builds batteries which
sweep the whole ground of sin with such horrible artillery. Men
may talk as much as they please against the Calvinists and Puritans
and Presbyterians, but you will find that when they went to make
an investment they have no objection to Calvinism or Puritanism
or Presbyterianism. They know that where these systems prevail,
where the doctrine of men's obligation to God and man is taught
and practiced, there their capital may safely be invested. They
tell us that Calvinism plies men with hammer and with chisel. It
does; and the result is monumental marble. Other systems leave
men soft and dirty; Calvinism makes them of white marble, to
endure forever.*'

Wilson's "Theology of Modern Literature" asserts: "The
world has never known," says an able modern scholar, "a higher
type of robust and sturdy manhood, nor a gentler, purer or more
lovable womanhood, than have prevailed among those peoples who
have imbibed the principles of Calvinistic creed, with its com-
mingled elements of granitic strength and stability, and of supreme,
because Divine, tenderness and grace."

136

Nations.

According to the testimony of Competent and scholarly men,
Calvinism not only produced great men of high moral standard,
but created equally unrivaled standards in national life.

James Russel Lowell, diplomat and poet, affirms: "If the
Calvinistic churches are to be judged by the results of their
teaching upon character and conduct, as seen in Scotland and New
England, then these churches are entitled to the highest praise.
For the superiority is not solely in morality and intelligence, but

in the prevalent sense of duty in high ideals and inflexible prin-
ciples, and in short, in the consciousness of the spiritual world that
is an 'eternal now' with believers. After due allowance made for
time-servers and hypocrites, I think there are among the Calvinists
more godly men, each living *As ever in his great Taskmaster's
eye,' than in any other branch of the Christian Church."

This is confirmed by Thomas Carlyle, universally recognized
for his genius and his rugged honesty: "Calvinism had produced
in all countries in which it really dominated a definite type of
character and conception of morals which was the noblest that had
yet appeared in the world."

Samuel Smiles, noted essayist, emphasizes the fact that Calvin-
ism bears the same noble purity regardless of nationality : "What
the Puritan was in England," he says, "and the Covenanter in
Scotland, that the Huguenot was in France; and that the system
of Calvin should have developed precisely the same kind of men
in these three several countries afiFords a remarkable illustration
of the power of religious training in the formation of character."

With pardonable pride Calvinism points to one illustration of
its blessed results — par excellence — and universally admitted. It
has had absolute control of the moral and religious life of but one
country. Scotland owes its national character alone to Presby-
terianism. For integrity, for scholarship, for high moral standards,
for conscientious devotion to duty, for undaunted heroism, for
deep spirituality, no country of the globe would be so presumptuous
as to claim to stand on the same plane with Scotland.

137

Conclusive Summary of Achievement.

In the Supreme Court of Kentucky, while adjudicating a case,
involving the legal rights and status of the Presbyterian Church,
Judge Henry S. Baker in rendering a decision took occasion to
pay a splendid tribute to the work and worth of Presbyterianism,
which is hereby reproduced as a comprehensive summary of its
achievements recorded on the pages of History throughout the

ages:

"The history of the Presbyterian Church is the history of a
very large part of what we know and enjoy of civil and religious
liberty. The teachings of her faith are such as have always
attracted to her the most lofty minds and the noblest spirits. In
following her path through the pages of history, whether her
votaries be called Lutherans (Reformed) as in Germany, Hugue-
nots, as in France, Covenanters, as in Scotland, or Puritans, as in
England, — they will always be found to be among the bravest and
the best.

"As a religious organization, it had no compromise along the
lines of conscience to make with power ; and it could be deflected
from the path of rectitude neither by the frown of authority nor
the blandishments of corruption.

"With the same indomitable courage, it confronted the haughty
princes of the House of Tudor and the crowned weaklings of the
House of Stuart; with the same words of scornful condemnation
it rebuked the sins of Messalina on the throne and the wanton in
the street.

"Her path has led her oftner into exile than into favor with
the great; oftener to the dungeon and the stake than to the
pleasure of kings' houses or the friendship of courtiers.

"But under her searching gaze shackles have fallen from the
human mind, and the divine right of kings has shrunk to the mean
thing it now appears.

"Wherever a battle was to be fought for human liberty, when-
ever a forlorn hope was to be led, or a mind braved for conscience
sake, whenever the blood of a martyr was needed as testimony to
truth, her answer was always that of the prophet of old : 'Here
am I ; send me'."

138

"And of Zion it shall be said, this and that man was born in
her, and the Highest himself shall establish her. The Lord shall
count when He writeth up the people, that this man was born
there."

Rival Philosophies may enumerate each its distinguished ad-
herents, Science may claim its illustrious devotees, schools of
divinity may count each its worthy sons, patriotism may exhibit
with pride its noblest heroes ; but when Calvinism calls the roll of
the ages, they come flocking to its standard, arrayed under its
blue banner — that has waved over many lands and in all ages, —
the noble army of the Martyrs outnumbering all other faiths com-
bined; saints of God, Paul, Augustine, John Calvin, John Knox,
Andrew Melville, George Gillespie, John Milton, James Henley
Thornwell, Robert J. Breckinridge, Robert L. Dabney, John L.
Girardeau, Benj. M. Palmer, Jas. Woodrow, accompanied by a
mighty host which no man can number — ^Waldenses, Huguenots,
Jansenists, Culdees, Covenanters, Puritans, — Calvinists all, —
"Who through faith subdued kingdoms, wrought righteousness,
obtained promises, stopped the mouths of lions, quenched the
violence of fire, escaped the edge of the sword, out of weakness
were made strong, waxed valiant in fight, turned to flight the
armies of the aliens. Women received their dead raised to life
again; and others were tortured, not accepting deliverance; that
they might obtain a better resurrection: And others had trial of
cruel mockings and scourgings, yea, moreover, of bonds and im-
prisonment; they were stoned, they were sawn asunder, were
tempted, were slain with the sword : they wandered about in
sheepskins and goatskins ; being destitute, afflicted, tormented ; (of
whom the world was not worthy) : they wandered in deserts, and
in mountains, and in dens and caves of the earth."

Let the detractors of Calvinism, before being accounted worthy
to substitute for it some other system, first match it in worthy
deeds and in illustrious heroes of faith.

Verily, "Wisdom is justified of her children."

139

CHAPTER IX.

^te^ftpteriantem anb €ati)olititp.

The inherent strength of Presbyterianism is the scriptural
character of its doctrine and polity. Its crowning glory is the
catholicity of its spirit toward evangelical Christendom. It stands
firm as Gibraltar on its Biblical base, but is characterized by no
bigotry which claims sole prerogatives as "the" Church, to the
exclusion of all others. It extends the hand of fellowship to all
the followers of Christ regardless of creed or historical affiliation.
If smitten on one cheek by the uncharitable club of the sectarian, it
turns the other cheek, — though in firm protest, — to the fist of the
smiter in the confident trust that love will eventually win in the
conflict between truth and intolerance.

Its Historic Creed.

In the whole realm of literature there is no more broadminded
statement and liberal spirit toward fellow Christians of other
faiths than its Chapter on the "Communion of Saints" in which it
affirms : "We are bound to maintain an holy fellowship and com-
munion in the worship of God, which communion as God offereth
opportunity, is to be extended unto all those who in every place
call on the name of the Lord Jesus Christ."

Presbyterianism is the only system which officially and
unequivocally recognizes as a distinct and unmistakable part of the
visible Church, all other denominations, "whatever their name or
sign.'* For nearly three centuries the banner of Presbyterianism
has been flung to the breezes with its definition of the Church in-
scribed which should challenge the admiration of Christendom:
"The visible Church before the law, under the law and now under
the gospel, is one and the same, and consists of all those who
make profession of the true religion, together with their children.
This visible unity of the body of Christ, though obscured, is not

140

destroyed by its division into different denominations of profess-
ing Christians; but all of these which maintain the Word and
Sacraments in their fundamental integrity are to be recognized as
true branches of the Church of Jesus Christ."

Though possessing the most logical, systematic and scriptural
creed — well nigh universally so admitted — it is rather remarkable
that it is the one creed which acclaims the fact that it requires
no subscription and refuses to bind the individual conscience. On
the contrary, it guarantees the right of private judgment, affirming
that "God alone is Lord of the conscience and hath left it free
from the doctrines and commandments of men." It does require,
however, subscription to the Confession on the part of its ministry
and officers in their representative character as the official ex-
pounders of its faith. But for the individual seeking admission to
its fold there is absolutely no test except the scriptural requirement
of "repentance toward God and faith toward our Lord Jesus
Christ." It protects each member of its fold in his divine right
of determining for himself his beliefs and practices in his private
interpretation of Scripture under the guidance of the Holy Spirit.
Its Confession of Faith confirms its scriptural System; and its
pulpits expound officially its distinctive principles, but whether the
individual accepts immersion or sprinkling as the mode of bap-
tism, whether he accepts Calvinism or Arminianism as his personal
creed, is his exclusive privilege and sole responsibility. The door
of the Presbyterian Church is as wide as the gate of Heaven, and
its "Communion of Saints" is as broad as evangelical Christendom.

The Proofs of Its Catholicity.

Notwithstanding the foregoing claims of broad-mindedness and
notwithstanding these published official statements of its Confes-
sion of Faith, yet in many quarters, due to ignorance or prejudice,
there have been persistent and unchristian charges of narrowness
lodged against this historic and long suffering body of worthy
Christian people, who have adorned the faith throughout the
ages. Their high standard of Christian character, their unrivaled
achievements in benevolences and in missions are their noblest
defense ; yet we may be indulged in the recitation of some of the

141

practical proofs which seemingly are so apparent they might be
justly and confidently trusted to carry conviction to the minds of
reasonable men.

I.

Presbyterian Recognition of Other Faiths.

Not simply in its Confession of Faith theoretically, but in prac-
tical deeds and ways, Presbyterianism acclaims all Christians as
brethren. Its scriptural Presbyterate constitutes no barrier to
the cordial recognition as brethren those in the communion of the
historic episcopate. If Episcopal canons exclude Presbyterians
from their pulpit and close the door of their churches against hold-
ing Presbyterian services in their houses of worship, the Presby-
terian Church does not retaliate, but cordially offers its churches to
homeless Episcopal flocks, and unreservedly places its pulpit at
their disposal. If immersionists exclude Presbyterians from the
church and from their communion table, Presbyterians announce
the terms of their communion as broad as Christianity, and invite
all disciples of Christ "to the table of the Lord." If others re-
ordain Presbyterian ministers and rebaptize their members, Pres-
bjrterianism retaliates by extending the hand of fellowship, whether
others take it or reject it. The Presbyterian Church never re-
ordains any ministers coming from any evangelical church, and
never rebaptizes those who have been baptized by other modes.
It receives members from other denominations by certificate from
any as freely and as cordially as from other Presbyterian Churches.
It cheerfully grants letters of dismission to any other "Christian
Communion" as readily as to those of its own faith and order.
This is no mere sentirnent, for it not only preaches but practices
the principles of fraternity in its effort to realize the communion of
Saints.

11.

Presbjrterian Cooperation.

Presb5^erianism undeniably leads the hosts of God's people in
its financial and moral support of all great undenominational enter-

142

prises and charitable institutions. The "Ben Adham" whose
"name leads all the rest" is usually Presbyterian. It is the
denomination that "sows beside all waters" and whose hand of
sympathy and generosity is extended to every worthy cause. The
familiar and oft quoted statement of Dwight L. Moody has never
been challenged, that in his great undenominational enterprises he
always counted on Presbyterians for 80 per cent, of the total cost.
No wonder some one has said : "They are the financial backbone
of all American benevolence. They make possible the success of
every great 'drive.* The nation knows it and is grateful."

Dr. Irenaeus Prime, Corresponding Secretary of the American
Bible Society, — the outstanding undenominational institution which
has in good works and far-reaching influence led all religious
non-sectarian forces of the world, — made a careful examination of
the gifts of the New York Bible Auxiliary, and found that the
contributions of the Presbyterian Church during a period of fifty
years were five times greater than the combined gifts of all other
denominations. At the first Pan-Presbyterian Council he was
quoted as saying : "An analysis of the sources of contributions to
the Bible cause in any other city or part of the country, out of
New England, will show that the Presbyterian Church contributes
to this great national society in about the same proportion."

Dr. Hays in his book on "Presbyterianism" states on the au-
thority of an executive officer of one of the great non-sectarian
enterprises, that if the support of Presbyterians were withdrawn
from the American Bible Society, the American Tract Society
and the American Sunday School Union, it would force them out
of business. No body of Christian people has established and is
maintaining a larger number of hospitals, orphanages and philan-
thropic institutions, which are open to the public regardless of
race or creed. Dr. Hays discovered in one of these great Pres-
byterian hospitals that seventy-four inmates out of every hundred
come from Methodists, Lutherans and Romanists, while only eight
were Presbyterians. Jews, Unitarians and Friends largely ac-
counted for the rest. The philanthropies of the Presbyterian
Church, representing an investment annually of millions of dol-
lars, free to all classes and creeds, for the relief of suffering

143

humanity, are her efforts to re-incarnate the helping hand and
loving heart of Christ as vital forces in the life of the world
today. Christ, who lived among men two thousand years ago, who
still lives for men on the throne of the universe, is also living as
well in men, visibly revealed in the life of His Church.

III.

Presbjrterian Preeminence in Federation.

The sectarian exclusiveness which has been the reproach of
Christendom in the past is gradually but surely yielding to the
impact of fraternity and Christian charity. The visible manifes-
tation of the new spirit is expressing itself in the closer relation
and growing federation of the churches for mutual sympathy and
friendly cooperation. The Federal Council of Churches, the
Students' Volunteer Movement, the Home Mission Council, the
Conference for Foreign Missions, are some of the great inter-
denominational organizations of the day which give expression
to the principle of the spiritual unity of Christendom. Some of
the larger denominations have steadfastly declined to enter or take
any part in these great federations of the Christian forces and of
the visible unity of the Church. The Presbyterian Church has
without exception not only extended her hand and heart to each
and all of them, but has taken a leading part in their formation
and in their operation. Such is her preeminent part and active
influence that withdrawal from either would seriously embarrass
the organization. With confidence it may be affirmed and the
statement will scarcely be challenged, that no denomination in ex-
istence sustains such vital rela*:ion to all these federations as the
Presbyterian Church. It is the supreme evidence of the liberal
and catholic spirit of the System of Presbyterianism, not only
throughout Christendom but in all the affairs of men.

IV.

The Community of Faith and Life.

In all its fundamental beliefs and essential features it has a
community of faith and life shared by evangelical Christendom,

144

which is the surest witness of its own catholicity. In its entire
system it has nothing exclusively distinctive, but every funda-
mental principle is endorsed and shared by one or more historic
Faiths. In the great Reformation, Martin Luther, representative
of one of the largest Protestant bodies of the world, stood with
John Calvin for the vital evangelical principle of justification by
faith. In the English revival as a protest against dead formality,
Calvinistic Whitefield and John Wesley, founder of the Methodist
Church, stood side by side for the evangelistic spirit of Christi-
anity. In its theology, Presbyterianism shares its Calvinistic sys-
tem with the great Baptist forces of the world. In the spontaneity
of its religious experiences under the immediate and direct influ-
ences of the Holy Spirit, it joins with William Penn and George
Fox of the Quaker faith. In its scriptural mode of baptism and
its practice of infant baptism, based upon the promises of the
covenant-keeqing God, Presbyterianism is reinforced by the over-
whelming majority of the hosts of the Israel of God throughout
Christendom. Presbyterianism teaches and practices its theology
of Christian unity. It extends the right hand of fellowship to all
believers of all Faiths, saying with Paul : "So we, being many, are
one body in Christ and every one members one of another." Em-
bodied in modern terms and figures of speech is the same thought :
"Many as the waves, one as the sea"; many as the stars, one as
the firmament ; many folds, but one flock ; many organizations, but
one Church. Presbyterianism, the system that more than all others
embodies the fundamentals common to all, is the connecting link
that allies itself to each and insists on the Communion of Saints
on the principle of a community of faith and life, maintaining:
"There is one body, and one Spirit, even as ye are called in one
hope of your calling; one Lord, one faith, one baptism, one
God and Father of all, who is above all, and through all, and
in you all."

This unique position as the only Church which in her creed
teaches the unity of the Church and advocates that the Communion
of Saints be extended to all those who in every place call on the
name of the Lord Jesus Christ, surely entitles her to the eulogy
so eloquently pronounced by Dr. Charles A. Briggs in "American

145

Presbyterianism" : "The Presbyterian Church has the true apos-
tolic succession in striving after the apostolic faith in its purity,
integrity and fulness. Presbyterianism is a real Christianity which
rejects everything which is not a product of the Christianity of
Jesus Christ. It appropriates everything in every age of the
Church which bears the impress of Christ and which represents
the power of His Spirit. Presbyterianism belongs to the modern
age of the world, but it is not a departure from the Christianity
from the times of the apostles until the present day. It com-
prehends the genuine Christianity of all ages. It conserves all
the achievements of the Christian Church. It leads the van of
the advancing host of God. It makes steady progress towards
the realization of the ideal of Christianity in the golden age of
the Messiah."

V.

Conforming to the Presbyterian Type.

After the battle of Salamis, the Greek Generals, thirty in num-
ber, met to award the mead of praise to that one of their number
justly entitled to the honor by reason of his part and distinguished
services in winning the brilliant victory. Each was instructed to
vote for his first and second choice. In counting the ballots it was
discovered that they had received one vote each for first place,
while Themistocles received thirty votes for the second choice.
It was the most overwhelming testimony that he was entitled to
the honor of having rendered the most distinguished services in
achieving the victory. If in like manner the denominations were
given the opportunity of selecting one as the church upon which
all could unite, being allowed to vote for first and second choice,
it is almost a moral certainty that each would vote for itself as
first choice and the overwhelming majority would cast their ballot
for the Presbyterian as second choice. The truth of this conten-
tion can be verified by making the experiment of testing a very
large number of persons in all denominations and tabulating the
result.

Still more conclusive would be the test of a study of the modern
movements and gradual developments now taking place under our

146

very eyes in the ecclesiastical world. The tendency in modern
church life is the conformity of others to the Presbyterian type.
The Congregational, which was once ruled by the popular vote
of the local church, independent of all others, now has its "Asso-
ciations" or "Councils," which are assuming more and more
ecclesiastical authority, and whose decisions have come to possess
such sufficient moral force and to make them differ very little
from our Presbyteries. The Methodist Church, as late as the
Civil War, did not admit the laity, and was ruled chiefly by
Bishops; but it has now admitted laymen in its conferences, and
is practically Presbyterian in government. The Lutheran is as
Presbyterian in form of Government as the Presbyterian itself in
ever)rthing except in name. The Baptists, closer akin to Presby-
terians in their theology than any others, who once were the
staunchest advocates of Independency, are now drifting nearer to
Presbyterianism in their form of government. In theory their
churches have been quite independent in the past, and many are
still as independent as ever, yet their "Associations," while claim-
ing no sanction than moral suasion, do not hesitate to exclude
from their "fellowship" such churches as are recalcitrant to
advice, which gives these voluntary Associations practically all the
influence and the authority of Presbyteries. Is it any wonder, in
view of these facts, that the author of the sixth volume of "Ameri-
can Church History" affirms that "As a whole the Protestantism
of America has become Presbyterian in substance, though not in
name."

VI.

Catholicity in the Extent of Empire.

The catholic and Ecumenical character of Presbyterianism is
displayed in the growth of its membership and the vastness of its
constituency. At the Eleventh General Council of the Pan-Pres-
byterian Alliance in Pittsburgh, Pa., the following statistics were
officially submitted with the statement that they were "the most
reliable ever published of the Presbyterian and Reformed
Churches of the World."

147

TABLE.

Churches

Congre-
gations

Min-
isters

Elders

Commu-
nicants

Pupils
in S. S.

S. S.
Teachers

European Conti-
nent

6,549

5,850

2,895

1,516

21,607

189

160

854

5,872

5,596

1,395

694

17,908

150

97

826

23,590

37,029

1,410

4,071

83,395

492

650

4,738

2,010,999

1,654,219

304,326

454,453

3,287,494

27,812

18,943

121,565

579,844

850,155

88,116

56,146

2,795,787

15,176

17,506

111,967

4,847

United Kingdom .
Asia

78,996
3,887

Africa

2,341

North America...
South America . . .

West Indies

Australasia

833

1,044
11,909

Totals

39,620

33,538

155,375

7,879,811

4,414,797

362,718

This table does not include Germany, Switzerland and some
other countries on the Continent of Europe, owing to the impos-
sibility of separating communicants from constituency. A con-
servative estimate for these would increase the number to over
8,000,000. The total constituency of Presbyterianism throughout
the world is generally estimated at 40,000,000.

Presbyterian Empire, World-Wide.

Dr. Egbert W. Smith, Secretary of Foreign Missions, Presby-
terian Church, U. S., rendered splendid service to the cause, by
publishing many of the best testimonies to the worth and achieve-
ments of Presbyterianism in his valuable treatise entitled "The
Creed of Presbyterians." No more appropriate conclusion can
enforce the contention of this chapter on Presbyterian Catholicity
than an apt quotation from this book as to the numerical strength
of Presbyterianism and wide extent of its empire :

*'It is inspiring to remind ourselves that ours is a historic
Church. Our present millions are the children and successors of
millions upon millions, seated now in the galleries of History's
vast coliseum, tier above tier, generation upon generation, of those
who through ages of toil, trial and triumph, 'subdued kingdoms,
wrought righteousness, obtained promises, stopped the mouths of
lions, quenched the violence of fire, out of weakness were made
strong, waxed valiant in fight, turned to flight the armies of the
aliens.*

148

"More catholic and imposing even than the Presbyterian num-
bers is the world-wide range of the Presbyterian empire. While
the adherents of other Protestant communions are more or less
massed in single countries, — the Lutherans in Germany, the
Episcopalians in England, the Methodists and Baptists in the
United States, — the line of the Presbyterian Church is gone out
through all the earth. She thrives this hour in more continents,
among a greater number of nations and peoples and languages,
than any other evangelical church in the world. As her witnesses
in Continental Europe, she has the historic Presbyterian Reformed
Churches of Austria, Bohemia, Galicia, Moravia, of Hungary,
Belgium, France, Germany, of Italy, Greece, the Netherlands, of
Russia and Switzerland and Spain. She is rooted and fruitful in
Africa, in Australia, in Asia, in Great Britain, in North America,
in South America, in the West Indies, in New Zealand, in
Malanesia, — ^the people of this faith and order gird the earth.
Presbyter ianism possesses a power of adaptation unparalleled by
any other system. It holds in steadfast array a great part of the
intelligence and moral vigor of the Christian world, and from
its abounding spiritual life are going forth the mighty forces of
Christian missions into all the heathen world."

149

CHAPTER X.

S^vtihpttximiim anb Misiiionsi

PRESUMPTION IN ITS FAVOR.

The essential principles of Calvinism would lead us beforehand
to infer that it would furnish the strongest incentive to successful
missionary effort. Nothing is more reassuring and better calcu-
lated to arouse the supremest effort for the advancement of the
kingdom than a profound belief in the divine sovereignty of God,
who "sits on no precarious throne" and sends His servants on no
uncertain mission. In human governments, that army will struggle
most valiantly which has implicit confidence in the competency of
the government to direct its affairs, and its ability to execute its
purposes. Calvinism enthrones God in His sovereign Omnipo-
tence, directing all the events of the universe according to a
divinely appointed plan, arranged in the councils of eternity.

Is it any wonder that His subjects, persuaded that they are
executing the designs of God himself, toil in the strength, born of
the conviction that though their immediate designs may fail, and
they themselves perish, yet God himself lives and reigns, and will
in His own sovereign wisdom and appointed time bring to pass
His purposes of grace? Missions may challenge their faith, and
make unrelenting draughts on their resources and activities, but
what matters it, if it be the sovereign purpose of God?

Distrust of self would ordinarily weaken and paralyze all effort,
were it not for the fact that such distrust flings the soul back upon
God in its weakness, and by an abiding faith in Him, obtains a
strength that is invincible. "When I am weak, then am I strong,"
is the paradox of Calvinism. Will the impulsive, spasmodic zeal
springing from self-indulgence and reliance on human means,
stand the strain of long-continued effort so well as one who makes
God his confidence, and "endures as seeing Him who is invisible" ?
The firm conviction, that we rest not on human but divine
efficiency, gives stability to our vacillating efforts, and makes us

150

strong by "the mighty hands of the God of Jacob." These "shall
mount up on wings as eagles, they shall run and not be weary, and
they shall walk and not faint," — in the Hurculean task of bringing
the world to Christ.

Not simply viewed from the standpoint of belief in the divine
sovereignty, does Calvinism thus evince its superiority as a potent
influence in world-wide evangelization, but it is equally evident
from the human standpoint of the perseverance of the saints. If
the stereotyped objection to Calvinism were true, that it is cold,
calculating, lacking in fervor, it would be more than counterbal-
anced by the steady, persistent, unflinching, perseverance of an un-
daunted faith, which holds on the even tenor of its way in the
face of opposition, despite difficulties and discouragements, till it
wrings victory out of defeat. The fevered brain may produce
momentarily an unnatural strength, born of delirium ; but will it
endure the trials and press on in the race with the steady gait of
one in the full possession of robust health.

Calvinism finds its analogy, not in the "whirlwind" of impet-
uosity, not in the "fire" of religious fanaticism, nor in the "earth-
quake" of spasmodic upheavals, but in the "still small voice" that
speaks conviction in the silent depths of the soul. If, in the sphere
of missions, failure and disaster overtake his best efforts, and suc-
cess be long delayed, the Calvinist undeterred sees in the analogy
of nature how slowly and silently she elaborates the best and
grandest results of her mighty plan by gradual processes and takes
comfort in the thought, that in the Kingdom of Grace, God works
by the same methods and executes His largest purposes by the
steady, irresistible perseverance of the saints, remembering that
though "the Kingdom of God cometh not with observation," it
comes none the less surely.

I.

Results, the Practical Test.

Tested by practical results, will an appeal to the history of
missions justify this contention, that the principles of Calvinism
pre-eminently qualify its adherents for leadership in evangelizing
the world?

151

The Early Days of Christianity.

In its theological aspect, Calvinism, existing ages before Calvin,
had its influence in the early days of Christianity on the life and
activity of the church. In character it made men conspicuous in
their differentiation from other classes. In zeal and activity, it
enlisted the rank and file of the church in a religious enthusiasm,
which went from house to house, and carried the Gospel "to the
uttermost part of the earth."

The Apostle Paul is the classical illustration of the spirit of the
ancient church. Is it a mere coincidence that Paul, recognized as
the profoundest exponent of Calvinism, is at the same time re-
garded next to the Master himself, as the type and model of all
missionary effort. Opponents of Calvinism have not hesitated to
charge Paul with the responsibility of giving the Calvinistic cast
to the theological thought of the church. Yet this same Paul is
always exalted as the greatest and grandest of all missionaries.

The Calvinism of the first century was as unquestionable as
that of Paul himself, who gave cast to the thinking of the first
century. Sacred history, ere closing, itself gives significant
glimpses of the missionary spirit of the church while under the
dominating influence of Calvinism. That was an exquisite touch
which records in the language of the church's enemies, the estimate
of apostolic success, complaining: "These that have turned the
world upside down have come hither also.*' It was not an ardent
admirer of Paul who testified to his credit, "That not alone at
Ephesus, but almost throughout all Asia, this Paul hath persuaded
and turned away much people from idolatry." Paul himself gives
a suggestive hint of the missionary propaganda of the age by
asserting, that they had preached the Gospel "to every creature
which is under heaven." (Col. 1 :23..)

The remarkable characteristic of the evangelism of ancient
Christianity was its propaganda in the face of persecution, and
even at the cost of martyrdom. The Calvinism which made heroes
and martyrs of men gave also through them such an exhibition of
missionary zeal and successful propagation of the Gospel in those

152

early days of Christianity as has never since been paralleled in
the history of the world.

John Calvin, the Father of Modem Missions.

In the Christian Retrospect and Register, Robert Baird, upon the
authority of the "Historie Universelle," gives the following ac-
count of the first mission undertaken by Protestantism :

"To Calvin, the Reformer of Geneva, belongs the credit of
having first attempted, in the Protestant churches, to excite interest
in behalf of a heathen nation. An expedition was fitted out in
the year 1555 by Villegagnon, a Knight of Malta, under the
patronage of Henry II of France, with the view of establishing a
French colony in the New World. The approbation of the mon-
arch was secured through the medium of the excellent Admiral
De Coligny, whose favor Villegagnon propitiated by the secret
understanding that the projected colony should protect the Re-
formed religion. Accordingly, Calvin was applied to, in order to
obtain ministers to embark with the expedition.

"After consultation with the other pastors of Geneva, he sent
two — Guillaume Chartier and Pierre Richier, — ^who were after-
wards joined by several others. Their object was, at onoe, to
labor among the colonists and to evangelize the heathen aborigines.
The expedition reached Fort Coligny, as it was named, on the
Rio De Janeiro, Brazil, in March, 1556. On their arrival, the
Genevan ministers proceeded to constitute a church, according to
the forms and rites of the Reformed churches, and celebrated the
Lord's Supper. But Villegagnon soon betrayed his true character
and disposition, and after cruelly maltreating the missionaries,
forced them to reembark and return to France."

One can scarcely avoid speculation as to what "might have
been," if the unfortunate mission had not thus been prematurely
wrecked. As Calvin's name is associated with Augustine, the
great theologian, might it not also have been linked with Augustine
the missionary in the conversion of a continent? If the seeds of
Protestant Christianity planted by him in South America had
germinated, who can say if the glory of that misguided continent
might not have shown with all the lustre of Protestant North

153

America ? But, alas ! his missionary venture served no useful pur-
pose, except to exhibit his Christian spirit and benevolent attitude
toward world-wide evangelization in obedience to the great Com-
mission.

Just as a premature blossom in the treacherous Indian summer,
though nipped by the early frosts of winter, is nevertheless a
prophecy of the coming spring; so Calvin's ill-timed evangelism
was but the guarantee of the evangelistic spirit of Calvinism, when
the springtime of favorable seasons should furnish opportunity to
flower out in the glorious harvest of the world's conversion.

In the providence of God, his missionary zeal was confined to the
work of laying foundations in practical home mission work, while
foreign missions was rather the future outcome of his spirit and
principles. Though the foundation of an edifice may not be as
ornate and attractive as the superstructure, 3^et it must be even
more substantial by reason of its supreme importance. The glory
of Calvin in the sphere of missions is the glory of laying founda-
tions ; and he must also share the glory of the magnificent super-
structure, supported by so substantial a basis. If some twentieth
century Apostle Paul should convert South America +o Protes-
tantism, and place a new continent in the galaxy of evangelical
Christianit}', v/ould that be more glorious than the transcendent
work of Calvin, whose well-nigh inspired genius laid the founda-
tions of North America's future greatness, and made it such a
potent factor in the evangelization of the world as to justify the
rallying cry, "As goes America, so goes the world"?

II.

Calvinism Inhierently and Intensely Missionary.

In its primitive purity and reaction from Catholicism as the
result of the Reformation, judged by its flaming zeal and in the
number of churches which is established, Calvanism demonstrat-
ed itself as the most powerful evangelistic force since the Apost-
olic age. With amazing rapidity it overspread Europe, muster-
ing to its support countless thousands in a living and aggressive
Christianity. In twenty-five years after Calvin began his cam-

154

paign there were two thousand places of Calvinistic worship
with a half million of worshippers in France alone. Before his
death the Calvinists numbered one-fourth of the entire French
population.

"The Lutheran Reformation," says Dyer in his History of
Modern Europe, "traveled but little out of Germany and the
neighboring Scandinavian kingdoms; while Calvinism obtained
a European character, and was adopted in all the countries that
adopted a reformation from without, as France, as the Nether-
lands, Scotland, even England ; for the early English Reformation
under Edward VI was Calvinistic, and Calvin was incontestably
the father of our Puritans and dissenters. Thus, under his rule,
Geneva may be said to have become the capital of European
Reform."

In his History of Reformation, D*Aubigne pays a tribute to its
propagating power, saying: "The reformation of Calvin was
addressed particularly to the people, among whom it raised up
martyrs until the time came when it was to send forth the spirit-
ual conquerors of the world. For three centuries it has been pro-
ducing in the social condition of the nations that have received it,
transformations unknown to former times. And still at this
very day, and now perhaps more than ever, it imparts to the
men who accept it a spirit of power which makes them chosen
instruments fitted to propagate truth, morality, and civilization to
the ends of the earth."
Calvinism and Modern Revivals.

Credit must be accorded the Methodist Church as a tremendous
evangelistic force, but its impetus was not due to its Arminianism.
John Wesley was characterized not only by his saintliness, but
by his genius as an organizer. His magnificent system accounts
largely for the marvelous success of that noble Church, but it
was Calvinistic George Whitefield that imparted to the move-
ment its evangelistic spirit, which has not yet spent its force.
It was Whitefield who lead Wesley into field preaching and into
"revival" methods, and who so dominated the movement that
Mant, in his Bampton Lectures for 1812, characterizes Method-
ism as an entirely Calvinistic affair, and asserts that in the popu-

155

lar language of the day Methodists were designated as "another
sect of Presbyterians." Without in the slightest detracting from
the great honor which the world must ever accord John Wesley,
still it must in justice be admitted that George Whitefield was
the flaming evangelist of his day and must be acclaimed as the
father of modern revivals.

The World's Greatest Evangelists, Calvinists.

Arminianism has produced many local revivals arid must be
credited with the salvation of millions, but it has never inspired
a nation-wide movement. The revival which swept New England
and until that time the greatest in the history of the American
Colonies resulted from a series of Calvinistic sermons by
Jonathan Edwards. The men who have awakened the consciences
of men and swept countless multitudes into the Kingdom were
Calvinists almost to a man, such as John Knox, Thomas Chalmers,
George Whitefield, Jonathan Edwards, David Brainard, Wilbur
Chapman, Tennent, Griffin, Nettleton, Daniel Baker, Moody,
Torrey, Spurgeon and W. A. Sunday.

III.

The Missionary Spirit of Presb3rterianism.

The Presbyterian Church not only leads the world in per capita
gifts for missions, but its spirit and example have been the in-
spiration of Christendom.

Among the Reformers, who led the way of Protestantism
in the first missionary venture, but the Calvinists of Geneva?
Who penetrated first the trackless forests of the New World,
carrying the gospel to its untamed savages, but Brainerd
and Eliot. Who led the missionary movement, which is awaken-
ing all Christendom to the task of making Christ known throughout
the world? If the roll were called of the Calvinists who have led
the advancing hosts of the Church, in its attack on heathenism,
it would include well-nigh all the great names of history conspicu-
ous for missionary enthusiasm and achievement. Time would
fail to enumerate William Cary, Henry Martyn, David Living-
stone, Robert MoflFatt, Alexander DufT, Adoniram Judson, Robert

156

Morrison, John G. Paton, John Leighton Wilson, William H.
Sheppard, and a vast host of others who, "through faith subdued
kingdoms, wrought righteousness, obtained promises, stopped
the mouths of lions, quenched the violence of fire, escaped the
edge of the sword, out of weakness were made strong, waxed
valiant in fight." etc.

According to Dr. Moses D. Hoge, "the first missionary since
the Reformation sent forth by any church in its corporate capacity,
and ordained to labor in the foreign field, was Alexander DuflF
(commissioned by the Presbyterian Church of Scotland), whose
name stands as a synonym of whatever is heroic, self-sacrificing
and saintly in missionary character and achievement.

At the meeting of the Alliance of Reformed Churches in
Glasglow, Prof. Lindsay informed that august and venerable
body, representing the larger part of the Calvinistic forces of
the world, that "The Presbyterian churches do more than a fourth
of the whole mission work among the heathen that is done by all
the Protestant churches together," and mentioning three of the
greatest denominations, asserted that, "The Presbyterian Church is
doing more in the foreign field than all of them combined."

At the same meeting of the Alliance, representatives of the
Eastern Section of the Ecumenical Methodist Conference ap-
peared and made a most cordial and pleasing address, expressing
their fraternal good will and appreciation of our principles and
work in the following complimentary language :

"Taking the world over, Presbyterianism in the future must
be looked to as one of the greatest and most beneficient forces
for the conversion and evangelization of the generations of man-
kind on every continent. We do unfeignedly rejoice as we be-
hold your goodly array of churches, giving the noblest of their
sons, and consecrating their vast resources of learning and wealth
to the greatest, the mightiest of all enterprises, the conversion
of the world to Christ," and the address closes with the prayer
that our "cherished ideal of *a free church in a free state* shall
in every nation under heaven be an accomplished fact, and every
citizen be taught that the chief end of man is to glorify God and
enjoy Him forever."

157

American Presbyterianism and Missions.

Intense enthusiasm has not always characterized the Presbyter-
ian Church of America during the entire century of its organized
missionary effort. The modern spirit of missions was of slow
growth among all branches of the Church. Nearly one hundred
years ago the famous overture of Dr. John H. Rice, the founder
of Union Theological Seminary in Virginia, was presented to the
General Assembly of 1831, in which he challenged the Assembly
to recognize more emphatically the evangelistic mission of the
church. It seems almost incredible to us in this age of missionary
zeal that this overture was not immediately adopted by the Assem-
bly. Nevertheless it stirred the Church and had the effect of com-
mitting it to a distinctive missionary career in the following terms :

"First, that the Presbyterian Church in the United States is
a missionary society, the object of which is to aid in the conver-
sion of the world; and that every member of the Church is a
member for life of the said society, and bound in the maintenance
of his Christian character to do all in his power for the accom-
plishment of this object. Second, Ministers of the gospel in con-
nection with the Presbyterian Church are most solemnly required
to present this subject to the members of their respective congre-
gation, using every effort to make them feel their obligation and
to induce them to contribute according to their ability."

Since that overture was proposed the Presbyterian Churches
in America have grown from an insignificant host of 135,000
communicants to an aggregate strength of 12 denominations and
3,000,000 communicants, — ^their representatives preaching the
gospel among nearly all the nations of the globe.

At its organization in 1861 into a separate religious body, the
Presbyterian Church, U. S. — popularly known as the Southern
Church, — gave the world a heroic spectacle of its faith in God and
a sublime exibition of its missionary spirit. Amid the throes
of Civil War, the bitterness of sectional feeling and the agony
of a disrupted Nation, the first General Assembly of the South-
ern Church rose sheer above the awful conflict to the contempla-
tion of the Saviour's last command and accepted its missionary
responsibility — obedient to the great Commission — in the follow-

158

ing striking language : "The General Assembly desires distinctly
and deliberately to inscribe on our Church's banner as she now
unfolds it to the world, in immediate connection with the head-
ship of her Lord, His last Command. "Go ye into all the world,
and preach the gospel to every creature, regarding this as the
great end of her organization."

The organic life of the Presbyterian Church U. S. began in 1861
with 10 Synods, 47 Presbyteries, 700 Ministers, 1,000 Churches
and 75,000 Communicants. After the lapse of sixty years it now
numbers 2,000 Ministers, 3,500 Churches and 400,000 Communi-
cants, and contributed in 1920 to Foreign Missions, $1,153,629;
to Home Missions, $1,436,986; and a total to all purposes of
$12,124,891. It supports 400 Foreign Missionaries and 3,000
native helpers and more than 1,000 Home Missionaries. During
1920 its net growth was 55^ per cent. — ^about double that of any
other large denomination — and for ten years it has lead all de-
nominations in the United States in net gains, aggregating 39 per
cent.

Presbyterianism, Cosmopolitan.

The Presbyterian Church is the most cosmopolitan of Protest-
ant Christendom. Others are largely national. A religious
periodical recently carried the following striking statement:
"Denominations are not equally scattered over the world. In-
vestigations show that three-fourths of all the Baptists of the
world live in the United States south of a line run across the
country along the northern boundary of Virginia to the Ohio
River and extending westward from its mouth to the Pacific.
Three-fourths of the Methodists of the world live in the United
States. But there are more Presbyterians outside of the United
States than there are in its borders. Presbyterians, Reformed
and Lutherans — all of whom have the same form of Church gov-
ernment,—constitute three-fifths of all the Protestants of the
world."

That was not a vain-glorious boast of the American Presby-
terian Church in its report to the Alliance of the Reformed
Churches: "The missionary heralds of our Pan-American Pres-

159

byterian alone, which is but a branch of the catholic Presbyterian
Church, are scattered from British Columbia to Yucatan; they
are in Central America and in Columbia; Venezuela, British
Guiana and Brazil; they are on the African Coast from Liberia
to the Ogowe, and in the heart of the great Congo basin; they
are strong in Syria and Persia, and side by side in India our
separate columns are advancing under one Captain; we are pro-
claiming glad tidings in Siam and Laos, in Hainan and the Phil-
lipines, in Cuba and Formosa; we have long since 'partitioned
China,* not for political spoil, but for her salvation; our united
forces are teaching the Hermit Nation that, as no man, so no
nation, liveth to itself ; we have proclaimed to the Sunrise King-
dom the Sun of Righteousness whose rising shall know no set-
ting. Our strategic points are taken, our stations occupied, our
watch towers girdle the globe."

IV.

Calvinism the Guarantee of Victory.

Calvinism furnishes the only guarantee of the ultimate triumph
of the Gospel in extending the sceptre of Christ, till "The King-
doms of this world are become the Kingdom of our Lord and of
His Christ." Others may indulge a well-grounded hope based upon
an abiding faith; but Calvinism plants itself on "The sure word
of prophecy" and maintains that the conversion of the world is
one of "the eternal decrees of God," revealed as "Foreordained
for His own glory," and must therefore surely "come to pass." It
has been prophesied "that at the name of Jesus every knee shall
bow . . . and every tongue shall confess that Jesus Christ
is Lord to the glory of God the Father," and it could not be
prophesied unless it had been predestinated; for contingent and
doubtful events cannot be prophesied.. Prophecy is always and
everywhere based on foreordination, and not upon mere fore-
knowledge; for prophecy is foreknowledge revealed, which pre-
supposes the event, as a fixed and unchangeable decree.

The Son of God, in the Second Psalm, encouraged himself in
the predestined triumph of His Kingdom: "I will declare the

160

decree, the Lord said unto Me, Thou art My Son, this day have I
begotten Thee. Ask of Me and I will give Thee the heathen for
Thine inheritance, and the uttermost parts of the earth for Thy
possession." Let the heathen rage, and the world in arms com-
bine; let the evil powers of the Kingdom of Darkness assault
the Citadel of Faith; let all the world join in a universal rebellion
against the Lord of Glory; nevertheless the eternal decree shall
stand ; for "He that sitteth in the heavens shall laugh ; the Lord
shall have them m derision." The Lord God Omnipotent pro-
claims from His eternal throne in the heavens: "Yet have I
set my King on My holy hill of Zion," and that king though still
uncrowned and at the moment in the weakness of the flesh, even
with the cross confronting him, yet could proclaim : "Upon this
Rock I will build my church, and the gates of hell shall not pre-
vail against it."

"Waft, waft, ye winds, His story,

And you, ye waters, roll,
Till, like a sea of glory,

It spreads from pole to pole ;
Till o'er our ransomed nature.

The Lamb for sinners slain.
Redeemer, King, Creator,

In bliss returns to reign!"

161

CHAPTER I.
Presbyterianism — A System-

1. What is one characteristic of Truth?

2. What constitutes a System?

3. What is characteristic of Presbyterianism?

4. What is its first Distinctive Principle?

5. Illustrate the variations of this principle? .

6. What is the Supreme Authority of the Catholic Church?

7. What is the function and limitation of Reason in Religion?

8. Name the Second Distinctive Principle in Presbyterianism?

9. What is the relation of Predestination and Providence?

10. Illustrate the Relation of Sovereignty and Free-Agency.

11. Give Scripture quotations including both in the same Text.

12. Illustrate their connection by the story of Joseph.

13. In the parable of the Lost (Luke XV) what represents the

Divine aspect of Salvation?

14. What represents the Human Side?

15. Illustrate by Analogy of Architecture.

16. What is the Third Principle of Presbyterianism?

17. Name the three Primary Forms of Church Government.

18. What is the essential element of each?

19. What is the first element of the Presbyterian Form?

20. Quote Scripture texts or examples in proof.

21. Name the second element.

22. Give Scripture references showing Elders and Bishops

were the same.

23. What is the third element?

24. Give Scriotural proofs.

25. Name the fourth element?

26. Quote proofs texts.

162

27. What is the fifth element?

28. Establish it by Scripture references.

29. What is the last Distinctive Principle of Presbyterianism ?

30. Show that Church and State function in separate spheres.

31. Why are you a Presbyterian ?

163

CHAPTER II.

Presbyterianism in History.

1. What may be said of its Antiquity?

2. State the difference between Genuine and Spurious Apos-

tolic Succession.

3. Which preceded Denominational Principles, or Names?

4. State the Historic Development of the Church.

5. Quote proofs of Presbyterianism in the early days ofj

Christianity.

6. Who were the Waldenses?

7. Were they Presbyterian in all their parts?

8. What proof that they are now Presbyterian?

9. Give account of the origin of Celtic Christianity.

10. Explain its existence in Wales, Ireland, Scotland.

11. Why did England revert to Paganism?

12. What type did Augustine carry to England?

13. Show that St. Patrick in Ireland and the Culdees in Scot-

land were Christians- before Augustine landed in England.

14. Show that Celtic Christianity was not Roman Catholic.

15. Describe the conflict between Celtic and Latin Types.

16. Why did the Reformation flourish in Scotland?

17. Describe the conflict with Episcopacy.

18. Give account of the Covenanters' struggle.

19. Name some of the Consequences of the Restoration of the

Stuarts.

20. Why did the Westminster Confession fail in England ?

21. Was the Conflict transferred to America?

22. Was the War of the Revolution for Civil Rights alone?

23. What part did the Presbyterians play?

24. What was the chief victory obtained?

25. What is the Pan-Presbyterian Alliance?

26. What Historic Churches are represented in it ?

164

CHAPTER III.

Presbyterianism and Calvinism.

1. Explain the difference and relation of these Terms.

2. What Kindred Philosophies correspond to Fatalism and

Arminianism ?

3. What is the strongest support of Calvinism?

4. Give proof texts from sayings of Christ.

5. Give quotations from Paul, from Peter and John.

6. Give similar testimony of other inspired Writers.

7. How is Calvinism sustained by the Logic of Philosophy?

8. Demonstrate by the Consistency of the Divine Attributes.

9. Unless events are unchangeably fixed, could they be fore-

told by Prophecy?

10. Show that Conditional Decrees are contradictory.

11. How does Science bear blind Testimony to Truth?

12. In what way does Literature lend Assent?

13. What is the Calvinism of Presbyterianism?

14. Show that Calvinism is not Fatalism.

15. Show that Sovereignity and Free-Agency both taught.

16. Give illustrations from Analogy.

17. What influence has Calvinism on Moral Character?

18. Prove this contention by illustrations.

19. How does Calvinism vindicate the Justice of God?

20. How does it magnify the grace of God ?

21. Why is Calvinism revealed, if it be not a practical guide

in life?

16S

CHAPTER IV.

Presbyterianism and Church Polity.

1. What is the first chapter of Church History?

2. Explain the difference between historic and scriptural,

3. What is the keystone of Church government ?

4. Show that the Prelatic Theory is untenable.

5. Refute the Congregational Theory.

6. What is the Presbyterian Interpretation?

7. Name some of the principles practiced.

8. Show that rulers and not the people acted.

9. Prove this principle by other scripture,

10. By names of rulers and distinctions between the classes.

11. By directions how to rule.

12. By instructions to obey rulers.

13. By plurality of elders in every church.

14. Did the Apostles exercise more authority than elders?

15. Show the equality of elders.

16. How does this Council exhibit the Unity of the Church?

17. What figures applied to the Church are expressions of

Unity?

18. Did the decision affect only part of the Church?

19. Show that it exhibits the right of appeal.

20. Show that the Council appealed to the Word of God.

21. Has any church court the right to make law for the Church ?

22. Who is the sole Ruler and Head of the Church ?

23. How can the Church today ascertain the mind of the Spirit?

166

CHAPTER V.

Presbyterianism and the Sacraments.
The Lord's Supper,

1. What is the order of the Sacraments?

2. What bearing have they on the Identity of the Church ?

3. What is the purpose and significance of a Sacrament?

4. What were the Sacraments of the Old Testament?

5. What are the Sacraments of the Church today?

6. Show that they are the same as in Old Testament.

7. What are the two elements in every Sacrament?

8. Define the Lord's Supper.

9. What is the Catholic Interpretation?

10. Show that it contradicts our Senses and Reason.

11. What is the Lutheran Interpretation?

12. How does it contradict the laws of Nature?

13. What is the Zwinglian Theory?

14. What is its Defect?

15. What is the Calvinistic?

16. What is the purpose of the Lord's Supper?

17. Why is it a Symbolic Ordinance?

18. What do its Symbols teach?

19. What is the Significance of a Sealing Ordinance?

20. Illustrate by the threefold uses of a Seal.

21. What does it Commemorate?

22. What does it Anticipate?

23. What is meant by a gracious ordinance?

24. What Exercises does it awaken in a Believer?

25. How may its observance be improved?

26. Will it be observed in Heaven?

167

CHAPTER VI.

Presbyterianism and the Sacraments.
Baptism.

1. Define Baptism.

2. Is the mode Essential?

3. What is the difference between Bapto and Baptize?

4. What is the classic use in Greek Literature?

5. Were the Israelites baptized in the Red Sea?

6. Were they Immersed?

7. What Jewish Ceremonies were called Baptisms ?

8. What terms did the prophets use for Ceremonial Clean-

sing?

9. Was Christ baptized by the Jewish Mode?

10. What Ceremonies among the Jews were called Baptisms in

the New Testament?

11. What was the Mode of Baptism by the Holy Ghost?

12. If the Spirit was "poured out," what mode would that

imply ?

13. If Sinners are cleansed by "the Sprinkling of blood," how

should that be represented symbolically?

14. Show that the circumstances attending the Baptism of the

Eunuch were not favorable to Immersion.

15. What do the circumstances in Paul's Baptism indicate?

16. Do the circumstances in the Jailor's case make Immersion

practically impossible ?

17. Does "buried in baptism" indicate the element was "water,"

or "death?"

18. Did the mode of burial among the Ancients have any resem-

blance to "Watery graves ?"

19. What is the significance of being "Buried with Christ"?

20. How were we crucified with Christ?

168

21. Would "crucified" be used in a Spiritual sense and "buried"

be used in a literal sense ?

22, What is the significance of "One Lord, one Faith and

one Baptism?"

)69

CHAPTER VII.
Presbyterianism and the Covenant.

Infant Church Membership and Baptism

1. Are Children involved in Human Relationships?

2. What has been the Historic Practice of the Church?

3. Did the Covenant of Works include Children?

4. Name other Covenants involving Children?

5. What are included in the Abrahamic Covenant?

6. Are heirs of Christ also the seed of Abraham ?

7. Does the Circumcision of Christ warrant Infant Church

Membership ?

8. Did Christ include Children in the Kingdom?

9. If the Church is the "fold" of Christ, should the "Sheep"

be included and the "Lambs" excluded ?

10. Did the Pentecost invitation with its "Promise" include

children ?

11. Are Circumcision and Baptism identical?

12. What status does Paul assign to children?

13. Were Children included in the First Baptism?

14. Name the various Household Baptisms mentioned in New

Testament.

15. Are children a part of a household?

16. Why are no Household Baptisms mentioned except among

Gentile Converts?

17. Is there, any stronger argument for Infant Salvation than

for Infant Baptism?

18. Are the arguments for the two practically identical?

19. Do Churches which forbid the Baptism of children produce

a higher type of Christian Character than others?

170

CHAPTER VIII.

Presbyterianism in Action.

"•-. What is Christ's Criterion of Character?

2. What influence do Creeds have on Character?

3. Who is credited as the Author of Modern Liberty ?

4. Narrate Some Achievements of Calvinism.

5. Give account of the Struggle in France.

6. Who was the Founder of the Dutch Republic?

7. Quote some of the Tributes paid Scotland.

8. Give account of the Conflict in England.

9. What was the Issue in the Battle of the Boyne ?

10. Who proclaimed the First Declaration of Independence in

the United States?

11. What part did Presbyterians play in the Revolution?

12. What Church has furnished the Martyrs of the Ages ?

13. Give some account of the Early Ages.

14. Tell of the Waldensian Martyrs.

15. Give account of St. Bartholomew's Day.

16. Narrate the Persecutions in Holland.

17. Describe "The Killing Time" in Scotland.

18. What are some modern forms of Persecution?

19. Illustrate the influence of Calvinism on Individual Lives.

20. Who was William the Silent? John Knox? Andrew

Melville? Coligny? Stonewall Jackson? Woodrow
Wilson ?

21. Illustrate Influence on National Life.

22. Give Summary of Achievements of Calvinists.

171

CHAPTER IX.

Presbyterianism and Catholicity.

1. What IS the Teaching of its Confession on the Communion

of Saints?

2. Does its definiton of the Church include others?

3. Does it guarantee the Right of Private Judgment?

4. Does it recognize others in dismissing members or receiv-

ing them from other Christian Bodies?

5. Are its gifts confined to itself?

6. Name some of its liberality to other enterprises.

7. Show its preeminence in Federation Movements.

8. Are its fundamental principles shared by others?

9. In what way are others beginning to conform to its Type ?

10. Show its Catholicity by extent of its numbers.

11. Show this by the extent of its Territory.

12. In what sense is it World-Wide?

172

CHAPTER X.

^refibpterianfem anb Miiiiom

1. What is the chief Mission of the Church?

2. Show that the essential principles of Calvinism are calculated

to promote Missions.

3. What are the practical proofs of the Missionary Spirit?

4. What was the chief characteristic of the First Century?

5. Who was the greatest Calvinist and Missionary — ^Why?

6. Give account of the First Protestant Mission undertaken.

7. What was the character of Calvin's Missionary Work ?

8. Show that Calvinism was inherently Missionary.

9. What part has Calvinism had in Modern Revivals?

10. Name some of the greatest Calvinistic Missionaries of the

World.

11. Show the Missionary Spirit of Presbyterianism.

12. Recite some of the Testimonies to that effect.

13. Give account of American Presbyterianism in Missions.

14. Show the Cosmopolitan Character of Presbyterianism.

15. What is the guarantee of Victory?

16. Demonstrate it by Prophecy.

17. Show that the Eternal Decree of God guarantees the

triumph of Christ and His universal reign.

173

INDEX

Achievements, Presbyterian, 138,

139
Adams, John, President, quoted, 40
America, Conflict in, 39, 125
Ancient Church and Missions, 152
Anglo-Saxon, Reversion to Pagan-
ism, 28

Apostolic succession, 19, 20
Armaud, Henri, quoted, 24
Arminianism, 42
Attributes, Divine, and Calvinism,

48
Augustine, Missionary, 28

Baker, Judge Henry, quoted, 138

Bancroft, quoted, 125

Baptism and Circumcision, 107, 112

Baptism, Classic, 89

Baptism, Definition, 87

Baptism, Individuals, 97

Baptism into death, 99

Baptism, Jewish, 92

Baptism, Mode not essential, 88

Baptism, New Testament Usage, 96

Baptism of Children Scriptural, 106

Baptism of Christ, 9.4

Baptism of Holy Ghost, 96

Baptism of Infants Historic, 103

Baptism, Prophetic, 93

Baptism, Red Sea, 91, 114

Baptisms, Household, 115

Bapto vs. Baptizo, 88

Barnes, Albert, quoted, 42

Beecher, Henry Ward, quoted, 136

Bible, Only Rule of Faith, 3, 75

Bohemia, Martyrdom, 132

Boyne, Battle of, 124

Brevard, Ephraim and Declaration,

40
Briggs, Chas. A., quoted, 145
Britannica Encyclopedia, quoted, 74
Buckle, quoted, 119, 123

Calvin and Missions, 153
Calvinism, Achievements, 139
Calvinism and Liberty, 119
Calvinism and Missions, 151, 154
Calvinism and Revivals, 155

Calvinism differs from Fatalism, 43,

51
Calvinism, Guaranty of Victory, 160
Calvinism, Influence on Moral Char-
acter, 55
Calvinism, Keynote, Grace, 44
Calvinism magnifies grace, 44, 56
Calvinism of Presbyterianism, 51
Calvinism, Philosophy, 6, 43
Calvinism, Scope of, 6
Calvinism vindicates justice, 56
Calvinism, Why Revealed, 57
Cariyle, Thomas, quoted, 137
Catholicity, Presbyterian, 140
Campbell, quoted, 122
Celtic Christianity, 26, 27
Children and Christ, 108
Children and Kingdom, 109
Children, Status of, 113
Choate, Rufus, quoted, 127
Christ and Calvinism, 45
Christianity, Eariy Days of, 22
Christianity, Celtic, 26
Church, Being vs. Well being, 2
Church Courts, Graduation of, 16
Church Government, Forms of, 11,

12
Church, Identity of, 77
Church Polity, Scriptural, 59
Church, Right of Appeal, 74
Church, Spiritual Character, 17
Church, Unity of, 71-74
Circumcision and Baptism, 107, 112
Clark, Adam, quoted, 48
Columba, St., quoted, 29
Community of Life, 144
Conformity to Presbyterian Type,

146
Co-operation, Presbyterian, 142
Cosmopolitan Presbyterianism, 159
Covenant and Children, 102
Covenant, Abrahamic, 105
Covenanters, 33-36, 132
Council, Advisory, inadequate, 63
Council, Jerusalem, Keystone, 60
Council, Prelacy untenable, 61
Council, Principles Presbyterian, 65
-68

175

CHAPTER I.

PRESBYTERIANISM— A SYSTEM.

Introduction.

1. Kindred Principles form a Complete System.

2. Basic Principle in Nature, Philosophy and Religion.

3. Presbyterianism, a Distinctive System of Truth.

I. The First Principle.

The Word of God, the only Rule of Faith and Practice.

1. Variations Illustrated.

2. Presbyterianism Insists on the Whole Bible.

3. Its Principles Interwoven Throughout the Scriptures.

II. The Second Principle.

Emphasizes Divine Sovereignty and Human Free-Agency.

1. A System of Theology and a Type of Philosophy.
Solution of the Universe and Explanation of Providence.
Predestination, the Purpose of God in Eternity.
Providence, the Unfolding of That Purpose.

2. Sovereignty, and Free-Agency Illustrated.
Old Testament Illustration — Joseph.

New Testament Illustration — Parable of the Lost.

3. Analogy of Nature, Architecture, Pattern.

III. The Third Principle.

Presbyterianism, A Government hy Elders.

1, Three Primary Forms of Government.

2. The Elements of the Presbyterian Form :

(1) Election of Representatives by the People.

(2) Identity of Elders and Bishops.

(3) Plurality of Elders in Every Church.

(4) Ordination by a Church Court.

(5) Gradation of Courts from Lower to Higher.

IV. The Fourth Principle.

The Spiritual Character of the Church.

1. No Commission to Function in Civil AflFairs.

2. The Mission of the Church is Evangelistic.

CHAPTER II.

PRESBYTERIANISM IN HISTORY.

Introduction.

The Antiquity of Presbyterianism.

1. Apostolic Succession, — Spurious vs. Genuine.

2. Principles Precede Denominational Names.

3. Historic Development of the Church.

viii

I. The Early Days of Christianity.

1. Presbyterianism, Historic and Scriptural.

2. Testimony of Edward Gibbon and Jerome.

II. The Waldenses.

1. Principles, Not Always, Nor in All Parts, Presbyterian

2. Through Persecution "Kept the Faith."

3. Represented in Pan Presbyterian Alliance.

III. Celtic Christianity.

1. Ancient Origin Unaccountable.

2. Reversion to Paganism in England.

3. Christianity Restored by Augustine the Monk.

4. St. Patrick in Ireland Preceded Him.

5. lona and the Culdees.

6. Type Not the Modern Papal System.

7. Huguenots, Dutch and Hungarians Had Same Conflict.

IV. Conflict Between Presbytery and Episcopacy.

1. The Westminster Confession of Faith.

2. The Covenanters "Kept the Faith."

3. The Heroic Struggle in Scotland.

4. The Restoration of the Stuarts.

(1) Political Consequences.

(2) Religious Disaster.

V. The Conflict Transferred to America.

1. War of the Revolution Not for Civil Rights Alone.

2. Presbyterians Played the Larger Part.

3. Chief Victory Was Religious Liberty.

CHAPTER III.

PRESBYTERIANISM AND CALVINISM.

Introduction.

1. Relation Between These Terms.

2. Kindred Principles of Philosophy.

I. "To the Law and to the Testimony."

1. The Testimony of Christ.

2. The Theology of Paul, Peter and John.

3. Statements of Other Inspired Writers.

II. The Logic of Philosophy.

1. The Nature of the Divine Attributes.

2. Contingent Events Cannot Be Predicted.

3. Conditional Decrees — A Contradiction.

III. Science and Literature.

1. Science — Blind Testimony to the Truth.

2. Literature Lends Its Assent.

IV. The Calvinism of Presbyterianism.

1. Calvinism, Not Fatalism.

2. Sovereignty and Free-Agency Alike Taught.

Illustrations Support the Truth.

ix

3. Influence of Calvinism on Character.

4. Calvinism Vindicates the Justice of God.

5. Magnifies the Grace of God.

CHAPTER IV.

PRESBYTERIANISM AND CHURCH POLITY.

Introduction.

1. The Historic Appeal vs. Scriptural Appeal.

2. The Council at Jerusalem, Keystone of Church Polity.

I. The Prelatic Theory Untenable.

1. There Were Apostles at Antioch, If Inspiration Needed.

2. Arguments in an Inspired Council, Out of Place.

II. Advisory Principle Inadequate.

1. Refuted by Composition — "Apostles and Elders."

2. By the Binding Authority of the Decrees.

3. By the Extent of Its Jurisdiction.

III. The Presbyterian System Sustained.

Established by the Principles Practiced.

1. Rulers, Not the People, Acted.

(1) Confirmed by Other Teachings and Acts.

(2) Names and Distinctions Indicate Two Classes.

(3) Directions, How to Rule, Imply Two Classes.

(4) Instructions to the People to "Obey" Rulers.

(5) Plurality of Elders Cannot Otherwise Be Explained.

2. Disproves the Claims of Prelacy.

(1) Decision, Not by "Apostles" Only But Includes "Elders."

(2) Apostles Present as Ruling Elders.

(3) Elders Present in the Capacity of Rulers.

3. Equality of the Eldership.

(1) Associated v/ith Apostles on Equality.

(2) Decree Published in Name of Elders as Well.

4. Exhibits the Unity of the Church.

(1) Affected Not Antioch Alone But Whole Church.

(2) Name "Church" in the Singular, Expressing Unity.

(3) Figures Employed— "Family," "Temple." "Body."

5. Exhibits the Right of Appeal.

(1) Trouble at Antioch Settled at Jerusalem.

(2) Furnishes Precedent for Similar Cases.

■ 6. Shows Scriptures as the Sole Authority.

(1) The Council Appealed to Scriptures.

(2) Not Legislative But Declarative.

CHAPTER V.

PRESBYTERIANISM AND THE SACRAMENTS.
The Lord's Supper.
Introduction.

1. The Identity of the Church.

2. The Proofs of That Identity.

(1) Church in All Ages Had the Same Theology.

(2) Salvation by Faith Under Each Dispensation.

(3) Sacraments, the Same in Both Testaments.

(4) Constitution, the Same — Government by Elders.

I. The Significance and Purpose of a Sacpament.

1. Definition of the Lord's Supper.

2. Diverse Interpretations.

(1) Roman Catholic Contradicts Senses and Reason.

(2) The Lutheran Contradicts Law of Nature.
- (3) The Zwinglian Inadequate.

II. The Calvinistic Interpretation.

1. Symbolic of Redemption.

2. Sealing Ordinance.

3. Commemoration of Calvary.

4. Anticipation of Second Coming,

5. Gracious Purpose.

CHAPTER VI.

PRESBYTERIANISM AND THE SACRAMENTS.

Baptism.

Introduction.

1. Definition of Baptism.

2. Mode, Not Essential.

I. The Meaning of the Word.

1. Classic Meaning in Greek Literature.

2. Difference Between Bapto and Baptizo.

II. Scriptural Usages Determine the Mode.

1. Baptized in the Red Sea, But Not Immersed.

2. Jewish Ritual Baptisms.

3. Prophetic Baptisms.

4. The Baptism of Christ — ^Jewish.

5. New Testament Usage of Terms.

6. Baptism by the Holy Ghost.

7. Individual Baptisms.

8. Baptism "Into Death"— Not Water.

9. Sprinkling, Common to Both Testaments.
10. "One Lord, One Faith, One Baptism."

CHAPTER VII.

PRESBYTERIANISM AND THE COVENANT.
Infant Church Membership.
Introduction.

1. Human Relationships.

2. The Historic Practice of the Church.

I. The Covenants and the Children.

1. The Covenant with Adam for His Posterity.

2. The Abrahamic Covenant.

xi

II. Scriptural Warrant for Baptism of Children.

1. The Circumcision of Christ.

2. Christ and the Children.

3. The Fold and the Lambs.

4. Pentecost and the Promise,

5. Circumcision and Baptism Identical.

6. The Status of Children.

7. The First Baptism.

8. Household Baptisms in New Testament.

9. Infant Baptism vs. Infant Salvation.

CHAPTER VIII.

PRESBYTERIANISM IN ACTION.

Introduction.

1. "Wisdom Justified of Her Children."

2. Creeds Influence Character.

I. Calvinism and Liberty.

1. The Huguenots of France.

2. The Dutch Republic.

3. The Covenanters of Scotland.

4. The Puritans and Presbyterians in England.

5. The Heroic Struggle in America.

II. Presbyterianism and Martyrdom.

1. The Early Days of Christianity.

2. The Waldensian Martyrs.

3. "The Burning Bush" in France.

4. The Duke of Alva in Holland.

5. "The Killing Time" in Scotland.

6. Modern Persecutions.

III. Presbyterianism and Moral Character.

1. Individual Illustrations.

2. National Character.

3. Summary of Achievements.

CHAPTER IX.

PRESBYTERIANISM AND CATHOLICITY.

Introduction.

1. The Confession of Faith Recognizes "Communion of Saints.*'

2. Guarantees "Right of Private Judgment."

I. The Recognition of Other Faiths.

L Dismisses Members Freely to Other Denominations.
2. Accepts Certificates From All Evangelical Churches,

II. Presbyterian Cooperation.

I. Liberal Support of Undenominational Enterprises,

III. Presbyterian Preeminence in Federation.

1. Commends and Enters All Joint Organizations.

xll

IV. Community of Faith and Life.

1. In Some Form All its Principles Endorsed by Others.

2. Its Spiritual Life Shared by Various Others.

V. Conforming to the Presbyterian Type.

1. Many Others Incorporating its Essential Features.

VI. Catholicity in Extent of Empire.

1. In the Multitude of its Numbers.

2. World Wide Extent of its Territory.

CHAPTER X.

PRESBYTERIANISM AND MISSIONS.

Introduction.

1. The Mission of the Church.

2. Presumption in Favor of the Missionary Spirit of Calvinism.

I. Results, the Practical Test.

1. Missionary Spirit of First Century.

2. Paul, the Model Missionary.

3. John Calvin and Missions.

4. Father of Evangelical Missions.

5. First Effort of Protestantism in Missions.

II. Calvinism, Inherently Missionary.

1. Successes in Europe.

2. Calvinism and Modern Revivals.

III. The Missionary Spirit of Presbyterianism.

1. Leads in Gifts and Missionary Heroes.

2. Testimonies to its Achievements.

3. American_ Presbyterian Effort.

4. Cosmopolitan Character of Presbyterianism.

IV. Calvinism, the Guarantee of Victory.

1. Prophecy, the Assurance of Triumph.

2. The Divine Decree Guarantees Christ's Victory.

Xlll

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