DistinctivesofBiblicalPresbyterianism

byJohnM.Otis

TABLEOFCONTENTS

I.IntroductionII.TheInerrancyofScriptureIIIACreedalandConfessionalChurchIV.ACovenantalViewofScripture

A.StructuralUnityB.ThematicUnity

V.AnAffirmationofHistoricChristianDoctrines

A.TheTrinityB.TheCreationC.ThePersonofChrist

1.ThedeityofChrist2.ThehumanityofChrist3.ThetwonaturesofChrist

D.TheworkofChrist

1.Hisoffices2.TheatonementofChrist

E.TheResurrectionandSecondAdvent

VI.TheProvidenceofGodVII.PredestinationVIII.AgreementwithFivePointsofCalvinismIX.TheSacraments

A.TheLord'sSupper

B.ChristianBaptism

1.Themodeofbaptism2.Recipientsofbaptism

X.ChurchGovernmentXI.Conclusion

DISTINCTIVESOFBIBLICALPRESBYTERIANISMINTRODUCTION

The purpose of this work is to set forth the major distinctives ofBiblical Presbyterians in order that those who are members of aPresbyterian churchmight know in a somewhat concise way whattheir church believes and that curious persons might know whatPresbyterians generally believe. A majority of those who aremembers of aPresbyterian church probably do not knowwhat arethefundamental tenetsof theirchurch,nordotheyknowwhytheyarePresbyterian.BythiswemeanthatmostcouldnotgivesufficientBiblicalortheologicalreasonswhytheyarePresbyteriansasopposedtoBaptist,,Methodist,ChurchofGod,etc.Thereisagreatneedformembers not only to know clearlywhat they believe but why theybelieveit.ThomasWitherowperceivedthesituationquiteclearly inhis work entitles, The Apostolic Church. In speaking about whypeoplejoinchurches,Witherowsaid.:

"Theyareguidedbyfeelingratherthanbyjudgement.Theydonot first ascertain the leading principles of the denominationfrom its acknowledged standards, and then examine theseprinciplesinthelightoftheWordofGod.Thebulkofmankindarenot intellectualenoughtosearch forprinciplesandweighthem.Atleasttheydonottakethetrouble,butareinfluencedintheirchoice,eitherbytheauthorityofsomegreatmen,orthemoral worth of some particular persons, or the piety and

eloquenceofsomelocalminister.1

The term 'BiblicalPresbyterianism' isused foraspecific reason.Asunfortunate as itmay be, one is forced to use such terminology inlight of the current "theological atmosphere" in most mainlinedenominations.Therearethosechurcheswhichdenymuchofwhatwillbesetforthinthispresentation,andyettheyrefertothemselvesas Presbyterians. They are Presbyterian in name only. Upon closescrutiny of their theological beliefs these churches hardly could becalled"Christian."SomeofthesedenythedeityofJesusChrist,Hisvirgin birthHis personal visible return, the inerrancy of Scripture.etc. And the sad thing is that somany do not realize that there issuchapolarizationoftheologicalbeliefsin"Presbyterianism."Thoseofusthatdoaffirmall thebeliefsthatwillbesetforthinthisworkareoftendisturbedthatweareautomatically lumpedtogetherwithothers under the term "Presbyterian." We would wish that thesechurches would remove the term "Presbyterian" since they denywhat is trueBiblicalPresbyterianism.By"BiblicalPresbyterianism"wemeanthatsystemofbeliefwhichconforms itself toScripture inalldetails.Andanysubsequentuseoftheterm'Presbyterian'inthispresentationwillassumethatthisiswhatwemeanbythisterm.

THEINERRANCYOFSCRIPTURE

PresbyteriansbelievethatGodhasrevealedHimselfintwoareas:1)general revelation, 2) special revelation. By 'general revelation' wemean that God has given information about Himself in His entirecreationthroughthepowerandfocusofnature,intheconstitutionofthe human mind, in the voice of conscience, and in the facts ofexperienceandhistory(Ps.19:1,2;Rom.1:19,20;2:14,15)2.Themainpurpose that general revelation serves is to render mankindinexcusable. God does exist and all men are accountable to Him.However,general revelation is insufficient in its ability to conveyareliableknowledgeofGod.This isbecause ithasbeen taintedwithsin(Rom.8:19-22).Itcannotprovidemanaknowledgeofthewayofsalvation.Thus,'specialrevelation'isneeded.

ThisspecialrevelationisnowembeddedintheBible.Becauseofsin's

entranceintotheworld,naturewascorruptedbecomingobscuredtoman.Manbecamespirituallyblindunabletounderstandaccuratelythe physical universe or himself. Itwas necessary thatGod shouldinterpretthe factof theuniverseandprovidemanwithameans toremedyhissinfulconditionenablinghimtohavefellowshipwithhiscreatorandunderstandthefactsoftheuniverse.

The Holy Scriptures are central in the thinking and behavior ofPresbyterians.TheBibleisseenastheinspiredWordofGodandtheinfallible rule for faith and practice (II Timothy 3:16,17; 1 Thess.2:13).HowdidGodinspiretheScriptures?TheHolySpiritactedonthewriters insuchawaytopreservetheircharacter, temperament,giftsandtalents,educationandculture,vocabulary,andstylesothatwhat they wrote was exactly what Godwanted to convey (II Peter1:20,21).

By the inerrancyofScripture,Presbyterians imply that theBible iswithouterrorallofitsteaching.ThismeansthattheBibleisinspiredinitshistoricalarchaeologyandscientificfactsaswellasitisinitssocalled moral or religious teaching. Not only does this inspirationextend to the entiretyof theBiblebut it extends to the verywordsemployed. This is referred to as "verbal Inspiration." Every singleword of Scripture isGod breathed. Paulmentioned that hiswordswere Spirit taught words (I Cor. 2:13). And both he and Jesusformulatedargumentsanthebasisofasingleword(Matt.22:43,45;John10:35;Gal.3:16).AndJesusappliedittotheveryjotandtittleoftheScriptures(Matt5:18).

PresbyterianswouldholdthattheScriptureistheonlysureguideforour salvation and growth in holiness (II Tim 3:15). And the HolySpiritneverleadsanyoneapartfromtherevealedWordofGod(John16:13;17:17).Allthoughtsandallactionsmustbeviewedthroughthe'spectacles'ofScripture.Itisthesurefoundationthatneverchanges.The inerrancy of Scripture was listed here as the first majordistinctiveofPresbyterianismsimplybecauseone'sviewofScripturedeterminesone'sapproachtotheology.

ACREEDALANDCONFESIONALDENOMINATION

Presbyterianismiswithoutdoubtacreedalandconfessionalchurch.Whatdowemeanbythis?Firstweshouldnotetheslightdifferencesbetweencreedsandconfessions.Itcouldbesaidthatcreedssuchasthe three classic creeds Apostles' Nicene and Athanasian - seek toenumeratetheunifyingessentialsofthechurchuniversalforallages.Acreeddealswiththefundamentalsofthechurch.Aconfession,ontheotherhand, is amoredetailed treatment of theology.Oneonlyhas to look at the difference between the Apostles' Creed and theWestminsterConfessionofFaithtonotethispoint.

Presbyterians would affirm that the statements set forth in theancientcreedsandtheWestminsterConfessionofFaithareaccuratestatements of Scriptural truths (as far as falliblemen candiscern).Wewouldsay,forexample,thattheWestminsterConfessionofFaithcontainsthesystemofdoctrineastaughtintheBible.

In saying this, we do not place the Confessional standards on parwith the Bible. Creeds and Confessions are not independentassertions of truth serving as supplemental material to theScriptures. They are wholly subordinate to the Bible. TheWestminster Confession emphatically assets the sole sufficiency ofScripture:

"Theauthorityof theHolyScripture, forwhich it ought to bebelieved,andobeyed.dependethnotuponthetestimonyofanyman,orchurch,butwhollyuponGod (who is truth itself) theauthorthereof;andtherefore it is tobereceived.because it istheWord ofGod (WCF 1:4). 7he supreme judge bywhich allcontroversiesofreligionaretobedetermined,andalldecreesof councils, opinions ancient writers, doctrines of men, andprivatespirits,are tobeexamined,and inwhosesentencewearetorest,canbenootherbuttheHolySpiritspeakingintheScripture(WCF1:10).*"

Furthermore,theConfessionmakesmentionoftheactionofchurchbodies and their relative authority. Such actions are to be heededonly,'ifconsonanttotheWordofGod'(WCF31:3).

ThenwhyhavecreedsandconfessionsWhatpurposedotheyserve?There are large segments of professing Christianity that considerthemselves anticreedal and anticonfessional. They assert that suchdocumentsdetractfromthesolesufficiencyofScripture.Theirgreatmotto is: "no creed but the Bible." What are we to make of suchstatements? First, as already noted, creedal and confessionalchurchesdonotdenythesolesufficiencyofScripturebutdiligentlycherishthistruth.Second,thestatementthat'wehavenocreedbuttheBible' is itself a creed! It is saying in effect, 'my creed is that Ihave no creed but the Bible.' Practically speaking, this doesn't saymuchof anything. It is a vague statement. Such churchesmiss thewholepoint.Theoverridingpurposeofcreedsandconfessionsistoclearly set forth what one believes about the Bible. Presbyterianshavemerelysaid,"ifapersonwantstoknowwhatwebelieve,simplylook at the creeds and confessions thatwe recognize as containingthe system of doctrine taught in the Bible." Anticreedal andanticonfessional churches simply have not recognized or writtendownthedistinctivesoftheirbeliefinonegivendocument.Butmostassuredly,thesechurchesdohavedoctrinalbeliefsthattheybelieveScripturesupports.

Presbyterianism is indeed a creedal and confessional church. Wehold forth our statements of faith before the watching world. Weinvitealltostudythemandunderstandwhatwebelieveandwhywebelieve it. For a fine presentation on the nature and function ofcreeds seeKennethL.Gentry, Jr.'s tract entitledTheUsefulnessofCreeds.

ACOVENANTALVIEWOFSCRIPTURE

PresbyterianswouldaffirmacovenantalviewoftheBibleasopposedtoadispensationalview.ByadispensationalviewwemeanthatviewwhichstatesthatGoddealswithmaninadifferentwayduringeachof the dispensations of human history. When man fails each testgiven in each dispensation, a new one is instituted by God. Thedominantelementofdispensationalism is that eachera isbasicallydistinct from all the others except for a minor continuity amongthem. This system denies an overriding continuity throughout the

different stages of history. The discontinuity is greater than whatcontinuityexistsamongthem.

Whatismeantbytheterm,"covenant"?O.PalmerRobertsoninhisbook,TheChristoftheCovenants,definesacovenantas"abondinbloodsovereignlyadministered."3Thereareseveralkeyelementsinthis definition. First, a covenant is that which bonds personstogether.Theuseofoathsandsignsdemonstratesthatacovenantisabond.Acovenantcommitstheindividualpartiestooneanother.

A covenant is a bond-in-blood. This expresses a life and deathcommitment. The rituals associated with a covenant in ScripturesuchasinGen.15reflecta"cuttingprocess"wherebybloodisshed.InGen.15theanimal-divisionsignifiesa"pledgetothedeath."Thedismemberedanimalrepresentsthecursethepartiesareliabletoifthey violate the covenant. The phrase "bond in blood" expressesvividlytheideaofHeb.9:22,"apartfromthesheddingofbloodthereisnoremission."BloodintheBiblerepresentslife.Lifeissaidtobein theBlood (Lev. 17:11). A pouring out of blood then signifies theonly way the covenant commitment can be terminated. Robertsonsummarizes it well "a covenant is a bond-in-blood. It involvescommitments with life and death consequences. At the point ofcovenantal inauguration, thepartiesof thecovenantarecommittedto one another by a formalizing process of blood-shedding. Thisblood-shedding represents the intensity of the commitment of thecovenant.Bythecovenanttheyareboundforlifeanddeath."4

Theotherkeyelementofacovenantisthefactthatitissovereignlyadministered. This means there is no bargaining going on, and itmeansthatoneisinthepositionofdictatingalltheterms.

Presbyterians see that God has entered into such a bond-in-bloodcommitmentwithmankind.BeingthesovereignLordofheavenandearth, God has dictated the terms of the covenant. He promisesblessingtomanifheisobedienttothecovenantstipulations,andHethreatensmanwithdeath ifhedisobeys.Hence,manisplacedinapositionofbeingeitheracovenantkeeperorcovenantbreaker.Theconcept of covenant unfolds m Scripture in a unique way. God is

seen as entering into a covenant with man in different historicalperiods.Fromthebeginningofcreationtotheendoftheworld,Godis in covenant with man. There is a unity and diversity to thecovenants. God's covenant with man can be divided into twocategories: 1) a covenant of works, 2) a covenant of grace orredemption.

Whatismeantbythecovenantofworks?ThisisusedtorefertothetestingperiodofAdambeforehisfallintosin.IfAdamobeyshewillreceivetheblessingsofGod.Thoughtheterm"covenant"isnotusedtheessentialelementsofacovenantarepresent.God'srelationshiptomanisindeedabond-in-bloodsovereignlyadministered.Manwasto obey God's specific command which was the precise point oftesting-tonoteatofthetreeoftheknowledgeofgoodandevil(Gen.2:16,17). It was man's failure at this juncture that caused him tosuffer the penalty for violating the covenant. Man died spirituallyand hewould die physically one day. But, itwas at this point thatGods grace shone brightly. God entered, then, into a covenant ofgraceorredemptionwithman.

What is the covenant of grace? Louis Berkhof's definition issufficient:"ThatgraciousagreementbetweentheoffendedGodandthe offending but elect sinner, in which God promises salvationthrough faith in Christ, and the sinner accepts this in faith,promisingalifeoffaithandobedience."5

Jesus Christ is the point of division in biblical history. God'scovenantwithmanbeforeChrist is called the "old covenant or oldtestament"andthecovenantafterChrististhe"newcovenantornewtestament." The old covenant is characterized by "promise,""shadow,"and"prophecy"whereasthenewcovenantischaracterizedas"fulfillment,""reality,"and"realization."6

Inspeakingabout thecovenantofgrace these individualcovenantsare expressed in Scripture: 1) the Adamic, 2) the Noahic, 3) theAbrahamic, 4) the Mosaic, 5) the Davidic, and 6) the new orconsummatory.

The beauty of these covenants is that they are unified. They builduponeachotherwitheachsucceedingoneaddingnewerdimensionsyetpreservingtheessentialelementsofthepreviousones.Thereisadefinite line of progression. Robertson speaks of a structural andthematicunityofthecovenants.7

StructuralUnity

There is a unity in historical experience. It was because of thepromiseof theAbrahamiccovenant thatGodwasmoved todeliverIsraelfromEgyptianbondageandbringthemtothepromisedland(Ex. 2:24; 3:16,17; 6:4-8; Ps. 105:8-12,42,45; 106:45).Moses' altarwhichwasbuilt(Ex.24:4)linksthetribalstructureofthepatriarchalperiodthebeginningoftheMosaiccovenant.AndthecovenantwithDavid is tiedwith Israel's deliverance fromEgypt (II Sam. 7:6,23).Israel'snationaljudgementcanbeunderstoodwithreferencetotheMosaic covenant. It was Israel's violation of the Mosaic covenantduringthetimeoftheDavidiccovenantthatbroughttheircaptivity.

There is a unity in genealogical administration. Unto a "thousandgenerations."HehasrememberedHiscovenant(Deut7:9;Ps.105:8-10).Itismanifestedwithreferencetothe"seed"concept(Gen.15:19;Ex.20:5,6;Deut.7:9;IISam.7:12).ThisprincipleisseenintheNewTestament in the "engrafting of the Gentiles" (Rom. 11:17,19; Gal.3:29).

Theunityofthecovenantsisrelatedtothe"newcovenant."Thenewcovenant represents a consummate fulfillment of the earliercovenants.ThenewexpressedinJer.31:31ffislinkedtotheMosaiccovenants.Itwillnothavecertainexternalfeatures.ThelawofGodis in the believer's heart. The new covenant is linked, also to theAbrahamic covenant. Godwill "give them one heart and one way"thattheymayfearHim(Jer.32:39,40).AndHewill"faithfullyplantthem in this land" (Jer.. 32:41). Ezekiel relates the new covenantwiththeDavidic(Ezek.34:23,24).Thenewcovenant is linkedwiththeNoahic.TheNoahiccovenantpreservedapeopleforHimselfAndeven today the regularity of the seasons is a continuation of thiscovenant (Gen.8:22).Moreover, thenew covenant is linked to the

Adamic covenant. In Gen. 3:15 God promised a redeemer as aconsequenceofman'sfall.intheNewTestamentGod'scommitmenttothewordthatwasfirstspokentotheserpent is inviolable(Rom.16:20).

ThematicUnity

Thecovenantsareunitedbyagreatthemeaswellasbyastructuralunity.Thegreatthemewhichrecursis:"IshallbeyourGodandyoushall bemy people." The heart of the covenant of grace is seen as"Godiswithus."

ThefirstoccurrenceofthisthemeisseeninGen17:7inconnectionwith circumcision as the sign and seal of theAbrahamic covenant.The thematic phrase is seen under the Mosaic covenant withreference to Israel' deliverance fromslavery (Ex.6:6,7; 19.4,5;Lev.11:45; Deut. 4:20). The theme is seen in the Davidic covenant (IIKings11:17).InEzek.34:24theprophetbringsoutthefactthatGodwillbe theirGodandDavidmyprince in theirmidstAnd thenewcovenant uses the phrase with reference to God's people (II Cor.6:16;Heb.8:10).

Moreover, this theme, "I shall be your God and you shall be Mypeople,"isassociatedwithGod'sdwellinginthemidstofHispeople.Thisisseenintheprogressionfromthetabernacletothetemple,tothe incarnate tabernacle, and to the church.We see God dwellingwithHispeopleinthetabernacle(Ex.25:8;29:42-44;Lev.26:9-13).WethenseeGod'spresenceinthesanctuaryofthetemple(IIChron.5:14; Ezek. 43:4-7). Jesus Christ is seen as the incarnate Sontabernacling inourmidst (John1:14).And thechurch is called thetempleofGodwhereHedwellswithus (Eph.2:21ff).The covenanttheme culminates in one person-Jesus Christ. Isaiah develops thistheme(Isa.42:6:49:8;55;3,4).Jesusistheveryembodimentofthecovenant. Jesus becomes the unifying principle in all of Scripture.Jesus, inHis substitutionary death, paid the penalty for our beingcovenant breaking (I Peter 3:18; Col. 2:13,14). Since the covenantsfindtheirfinalconvergingpointinJesusChristtheyareallunified.Since Christ cannot be divided neither can the covenants be

fragmented.

A covenantal view of Scripture is a major distinctive ofPresbyterianism.WithoutunderstandingtheconceptofthecovenantonesimplycannotappreciatethediversityandtheunityofScripture.CovenanttheologyisamajorpillarundergirdingPresbyterianism.

ANAFFIRMATIONOFHISTORICCHRISTIANDOCTRINESTheTrinity

PresbyterianismbelievesinthedoctrineoftheTrinity.BytheTrinitywemean thatwhileGod is essentiallyONE,He exists inTHREEdistinctpersons-theFather, the Son, and theHoly Spirit. There is,then. a unity and diversity in the Godhead. God is one God (Deut6:4).Heisnotthreebeingsorindividualgodswiththesamenature;Heisonebeingwithoneessence.Yet,GodisthreeasHeistrulyone.In saying this,God is one in three and three in one.Hence it cannever be said thatGod exists beforeHisTrinity.Godhas eternallyexistedasatriuneGod.

TounderstandtheunityanddiversityofGodisagreatmysteryforfinite man.We simply cannot grasp the eternal (Isa. 55:8,9). Anyillustration, suchas the threestatesofwater, toexplain theTrinityfallsterriblyshort.ThereisnohumanillustrationtoexplainGod!

What Scriptural evidence do we have for the Trinity? In the OldTestamentGodspeaksofHimself in theplural (Gen.1:26;11:7). IntheNewTestamenttheThreepersonsarementionedtogether(Matt.28:19;IICor.13:14;Luke3-11,22;1Cor.12:4-6;1Peter1:2).

How are the three persons of the Godhead revealed in Scripture?Even though the persons are not subordinate to the other in theiressentialbeingitcanbesaidthattheFatherisfirst,theSonsecond,and the Spirit third. The distinctions of these persons are notdifferencesofessenceorbeing,but theyaredistinctionswithin thebeingofGod.Theparticularpropertyofeachissolelytheirs,anditis

nevercommunicatedtotheother.Hence,itiswrongtosaythattheFatheristheSonortheSpirit istheFatherortheSpiritistheSon,etc.

With regards to the plan of redemption as seen in the covenant ofgrace, the three persons of the Godhead are singled out as havingparticular functions. For example, the Father is frequently used todesignatethecreatorofallthings(ICor.9:6;Heb.12:9;James1:17).Thename,Father,isusuallyusedwithHisrelationshiptotheSonasthesecondpersonof theTrinity (John1:14,18;8:54;14:12,13).TheNewTestamentdesignatesthetriuneGodastheFatherofallofHisspiritual children (Matt 5:45, 6:6-15; Rom 8:16;1 John 3:1).Generallyspeaking,theworksoftheTriuneGodareattributedtotheworks of the Father. The Father is said to be the designer andcontrolling force in theworkof redemption (John6:37,38-, 17:4-7;Ps.2:7-9;40:6-9;Isa.53:10;Eph.1:3-6).

Thename"Son"or"secondpersonoftheTrinity"isusedbecauseofHiseternalrelationshipwiththeFather(John1:1-3,14,18).Hebearsthename,Son,inordertodesignateHimastheMessiah(Matt.8:29;27.-40;26:63,John1.49; 11:27).Theworksof theSonare thoseofmediation. He mediated the work of creation (John 1:3,10; Heb.1:2,3;Col.1:15-17),andHemediatedtheworkofredemption(Heb.9:15).

TheHolySpiritisthethirdpersonoftheTrinity.Heisnotmerelyanimpersonal force, as some teach.He is a person (John 14:16,17,26;15:26;16:7-15;Rom-8:26).Hehasallthecharacteristicsofapersonsuchasintelligence(John14:26),affections(Eph.4:30),will(ICor.2:1 1), etc. His special characteristic is that He proceeds from theFatherandtheSon(John15:26;16:7-10;Rom8:9;Gal.4:6).Bytheterm"proceed"theScripturemeansthattheHolySpiritisneverseenasoperatingindependentlyoftheFatherortheSon.Heiscalledthe"SpiritofGod"andtheSpiritofChrist."Butagain,insayingthis,itdoesnotdiminishthetruththattheHolySpiritisadistinctpersonofthe Godhead. His task is to bring to fruition all things in bothcreationandredemption(Gen1:3;Job26:13;Luke1:35;John3:34;1Cor.12:4-11;Eph.2:22).Heiscommonlysaidtoapplytheworkof

redemptionaccomplishedbytheSon.

Thedeityof theSpirit is seenby thenamesassigned toHim (Acts5:3,4;1Cor.3:16; IITim.3:16),by theperfectionsascribedtoHim(Ps. 139:7-10; Isa.40:13, 15; 1Cor.2:10,11; 12:11;Rom.15:19;Heb.9:14),bydivineworksperformedbyHim(Gen.1:2;Job26:13;33:4;Ps. 104:30; John 3:5; Titus 3:5; Rom 8:11), and by divine honorgivenHim(Matt.28:19;Rom.9:1;IICor.13:14).

TheCreation

Presbyterians believe that the universe was created by the TriuneGod(Gen.1:2;Job26:13;33:4;Ps.33:6;104:30;Isa40:12,13;John1:3;Col.1:15-17)andoutofnothing(Gen1:1;Ps.33:9;148:5;Rom.4:7;Heb. 11:3).Godgave theuniversea separate existencedistinctfromHisbeingsothattheuniverseinnowaycanbeconstruedtobeany part of God. The universe constantly is dependent upon Himbeing sustained daily by His power. Moreover, He is neverwithdrawnfromtheuniverse,butHeiseverpresent inHiscreation(Ps.139:7-10;Jer.23:24).

Presbyteriansaffirmtheliteralnesssofasixdaycreation.Thetheoryof evolution is seen as wholly lacking in scientific evidence anddefinitely contrary toScripture.Theconceptof "Theisticevolution"is absolutely unacceptable. It amounts to nothing more than acompromisewith atheistic scientific beliefs. Theistic evolution saysGodusedtheprocessofevolutiontocreatetheuniverse.The"days"increationarethemillionsofyearsneeded for theprocess.SuchapositionisuntenableinScripture.

ItiswidelybelievedamongPresbyteriansthatthesixdaycreationisto be understood in a literal way (successive 24 hour periods).Support for this interpretation is: 1) theHebrewword "yom" (day)normally denotes an ordinary 24 hour period and should beinterpreted as such unless the context demands otherwise, 2) therepeatedmentionofmorningandeveningfavorthe24hourday,3)ItwasanordinarydayGodsetasideandhallowedasadayofrest,4)In Ex. 20:9-11 Israel is called to labor six days and rest on the

seventhbecauseGodmadeheavenandearthinsixdaysandrestedon the seventh, 5) the last three days were ordinary days for theyweredeterminedbytheearth'srotationtothesun.If the last threedayswereordinarydayswhynottherest?

ThePersonofChrist

PresbyteriansaffirmthehistoricChristiandoctrinethatJesusChrististrulyGodintheflesh.WebelievethatScriptureteachesthatChristpossessedtwodistinctnaturesyetunitedinonepersonforever.

TheDeityofChrist

ThedivinenatureofJesusChristisclearlytaughtinScripture.IntheOldTestamentintheprophecyconcerningthecomingMessiahHeissaid to be divine (Isa. 9:61; Jer. 23:6;Dan. 7:13;Micah 5:2; Zech.13:7;Mal.3:1).TheGospelaccountofJohnprovidesampleproofofJesus' deity (John 1:1-3,14,18,25-27; 11:41 44; 20:28). The othergospelstestifytothisfactalso(Matt5:17;9:6;11:1-6,27;14:33;16:16;25:31ff; 28:18; Mark 8:38). And in the Pauline epistles and inHebrewswe see the following (Rom. 1:7;9:5; 1Cor. 3; 2:8; IICor.5:10;Gal.2:20;4:4;Phil.2:6;Col.2:9;1Tim.3:16;Heb.1:1-3,5,8;4:14;5:8).

TheHumanityofChrist

Besides being My divine, Jesus Christ is fully a human being. Hepossesses a truehumannature. Jesus calledHimself aman as didothers(John8:40;Acts2:22;Rom.5:15;1Cor.15:21).WearetoldHewasmanifestedintheflesh(IJohn1:14;1Tim3:16;1John4:2),Hehastheessential elementsofahumannature -amaterialbodyand a rational soul (Matt 26:26,28,38; Luke 23-46; 24:39; John11:33;Heb.2:14).Hewasalsosubjecttohumandevelopmentandtoits frailties (Matt. 4:2; 8:24; 9:36; Mark 3:5; Luke 2:40,52;22:44;John4:6,11:35;12:27;19:28,30;Heb.2:10,18;5:7,8).

Though Jesus possessed a true human nature He was without sin(Luke1:35;John8:46; IICor.5:21;Heb.4:15;9:14,1Peter2:22,1

John3:5).Henot only didno sin but couldnot sin. The reason isbecause of the bond between His human and divine natures. HisdivinenatureprecludedHimfromandpossiblesin.

It was necessary that Christ be both God andman in one person.Onlyasa realmancouldHebeoursubstitute, sufferinganddyingforoursin(Heb.2:17).Onlyasinlessmancouldatoneforoursins(Heb. 7:26). And only as God could He give a sacrifice of infiniteworth and bearGod'swrath in order to deliver others from it (Ps.49:7-10;130:3).

TwoNaturesInOnePerson

There is but one person as the mediator and that person is theunchangeableSonofGod.InthepersonofChrist,thesecondPersonof the Trinity did not change into a human, nor did He adopt ahumanperson.Hemerely assumed a humannature in addition toHisdeity(Phil2:6-8).JesusChristcouldbeproperlyreferredtoasthe God-man, possessing all the essential qualities of both humananddivinenature.

Scripture testifies to theunityof thePersonofChrist.WhenChristspeaks it is always the same person who speaks not a divine or ahuman voice separate from one another (John 10:30; 17.5 ascomparedwithMatt.27:46andJohn19:28).Humancharacteristicsareattimesascribedtothepersonwithadivinetitle(Acts20:28.1Cor. 2:8; Col. 1:13,14), and divine characteristics are at timesascribed to the person with a human title (John 3:13; 6:62; Rom.9:5).

TheWorkofChristHisOffices

PresbyteriansassertthatJesusperformedtheworkofthreebiblicaloffices-thatofprophet,priest,andking.HowdoesHeperformHisofficeasprophet?HerevealstousbyHiswordandSpiritwhatGod'swill is for our salvation. The spirit of Christ spoke through theprophets of old (I Peter 1: 11; 3:18-20). Christ, Himself, was the

prophet promised by God (Deut.18:15-18). Jesus claims to bring amessage from the Father (John 8:26-28; 12:49,50; 14:10,24). Heforetells future events (Matt. 24:3-35; Luke 19:41-44). He speakswith great authority so that people recognize Him as a prophet(Matt.21:11,46;Luke7:16;24:19;John6:14).

HowdoesJesusperformMsofficeaspriest?JesusofferedHimselfasasacrificetomeetthedemandsofdivine justice.InsodoingHereconciled us to God andHe continually intercedes on our behalf.TheOldTestamentpredictedandprefiguredthecomingMessiahasapriest(Ps.110:4;Zech.6:13;Isa.53).InthebookofHebrews,Heisrepeatedly referred to as a priest (3:1; 4:14; 5:5; 6:29; 7:26; 8:1).Other books refer to His priestly work as well (Mark 10:45; John1:29;Rom.3:24,25;ICor.5:7;1John2:2;1Peter2:24;3:18).

The Old Testament sacrifices all pointed to the one great sacrificethat Christwouldmake (Heb. 9:23,24; 10:1; 13:11,12).He is calledthe"lambofGod" (John1:29)and"ourPassover" (ICor.5:7).Notonly did He become a sacrifice for our sins, but He continuallyintercedesorpleadsourcausebeforeGod'sthrone(Rom.8:34;Heb.7:25;9:24;1John2).

Andfinally,howdoesJesusperformHisofficeasKing?AsourkingChrist subdues allHis andour enemies.Christ's office as king is aspiritual onewhereby it is established in ourhearts and lives. It isincreasedprimarilythroughtheworkingofthechurch.Hiskingshipisapresentreality(Matt12:28;Luke17:21;Col.1:13).

TheAtonementofChrist

Several key things ought to be noted in this regard. A generalmeaningof atonement is, "a satisfactionmade forouroffense."Anatonement for sin isanecessitybecauseGodcannot tolerate sin inHispresence(Hab.1:13;Ex.20:5;23:7;Ps.5:5,6;Nahum1:2;Rom.1:18,32). Moreover, man, being a covenant breaker, must pay thepenaltyforthisviolation(Gen.3:3;Rom.6:23).

The atonement of Christ accomplished several things: 1) it was a

vicariousatonementmeaningthatChristpaidthepenalty,Himself,for our sin thatwewere liable for.He is our substitute (Isa. 53:6;John1:29;Heb.9:28;1Peter3:18;Gal.1:4),2)itwasasatisfactionfordivinejustice,3)itconsistedinChrist'skeepingthelawineverydetail in behalf of sinners (Rom 8:4; 10:4), 4) it consisted inHimpayingthepenaltyforsinandthedispensingofthedebtagainstus(Isa..53:8;Rom.4:25;Gal.3:13;1Peter2:24;Col.2:13,14).

TheResurrectionandSecondAdventofChrist

PresbyteriansbelievethatJesus literallyrosefromthegraveonthethirddayasHepredicted(John2:19,20).InHisresurrection,humannature was restored to its original perfection and even raised to ahigherstatus.Hebecamethe"firstfruitsofthemthatslept"(ICor.15:20)andthe"firstbornofthedead"(Col.1:18).Hisresurrectionissignificantbecause1)itdeclaredthattheFathersdemandsforjusticeweremet(Phil.2:9),2)itsymbolizedthejustification,regeneration,andfinalresurrectionofbelievers(Rom.6:4,5,9;ICor.6:14;15:20-22), 3) it was the cause for our justification, regeneration, andresurrection(Rom.4:25;5:10;Eph.1:20;Phil.3:10;1Peter1:13).

AfterHisresurrectionChristascendedintoheaventositattherighthand ofGod the Father (Acts 1:6-11; 2:32-36; Eph. 1-20; 4:8-10; 1Tim.3:16).Thesignificanceoftheascensionisthatasourgreathighpriest He enters the inner sanctuary, as it were, to present to theFatherHissacrifice.HebeginsHisworkasintercessor.Heascendsto prepare a place for us (John 14:1-3). Being at the Father's righthand (a symbol for a position of great power and glory) ChristgovernsanddefendsHis church;He governs theuniverse; andHeintercedesforHispeople.

Concerning His second advent Presbyterians believe Jesus ispersonally andvisibly going to return to earth again (Acts 1:11) forthepurposeofjudgingthelivingandthedeadandfortheperfectingofthesalvationofHispeople(ICor.4:5;IICor.5:10;John5:22,27;Rom.2:26;IITim.4:1;Phil.3:20;Col.3:4;1Thess.4:13-17;IIThess.1:7-10;2:1-12;Titus2:13,14;IIPeter3:10-13).

THEPROVIDENCEOFGOD

PresbyteriansassertthattheTriuneGodisinabsolutecontrolofHisuniverse and that nothing happens outside of His permissive will.Hisprovidence canbe seen in the followingways: 1 )Godgovernsand sustains the universe (Isa. 45:7; Col. 1:17; Heb. 1:3), 2) Goddirects and control all historic events (Prov. 21:1; Ps. 115:3; 135:6,Isa.55:11;Jer.27:5;Dan.2:21;4:35;Rom8:28;13:1,4;Eph.1:11),3)Godhasdeterminedthepurposeforallthings(Prov.16.4;Isa.46:10;Rev. 4:11, 4) God is intricately involved in the details of life (Isa.46:10,11; Matt 6:26, 10:29,3, Job 1:21; 2:10), 5) God cannot beseparatedfromman'smoralchoices(Prov.16:1;Gen.45:5,8;5:20,Deut.2:30,Ezra7:6).

PREDESTINATION

IfthereisonedoctrinethatPresbyteriansarenotedfor itwouldbethis one.Most people do not understand what this doctrine reallyteaches. Simply defined, predestination is "the plan or purpose ofGod respecting His moral creatures."8 Predestination is rooted inGodsprovidentialcontroloverallthings.Hehasnotsettheuniverseinto motion and then withdrawn Himself awaiting to see whathappens.Godhasapredeterminedplan(Isa.46:10;Ps.3311;Prov.19:21;Eph.3:11).Godhasevenpredeterminedtheverydetailsofallthatcomestopass(Eph.1:11;Acts17:26;Job14:5;Ps.139:16;Rom.8:28). This predetermined plan incorporates the righteous acts ofmen (Eph. 1:12; 2:10; Phil 2:12,13; John 15:16). Finally, Godspredeterminedplaninvolvesman'sverysalvation.Thispointwillbeelaborateduponlater.AndoneofthegreatestmysteriesisthatGod'spredeterminedplanincorporatestheevilactsofmenyetpreservingGod from any implication in their sinful acts (Gen. 50-90; Acts4:27,28;John17:12;Luke22:22).

AGREEMENTWITHTHEFIVEPOINTSOFCALVINISM

Presbyterians would affirm all of the five points of Calvinism as

accurate statementsofGod'sdealingswithmanwith respect tohissalvation.Thesefivepointsare:

1)totaldepravity2)unconditionalelection3)limitedatonement(definitepersonalatonement)4)Irresistiblecalling5)perseveranceofthesaints

Asanhistoricalnote,thesefivepointsweresetforthbytheSynodofDortin1618tocounterthefivepointsofArminianism.ThisteachingofArminianismwasderivedfromthetheologyofJamesArminius,aDutch professor. After his death in 1610 his followers, known asArminians,set forthhis teaching inwhat came tobeknownas thefivepointsofArminianism.Thesefivepointswere:

1)freewillorhumanability

Even though man was affected by sin in the fall, the sin did notdamage him to the extent to render him completely incapable ofexercising a genuine spiritual pursuit of God.Man was capable ofcooperatingwithGodinchoosingthatwhichisspirituallygood.

2)conditionalelection

God'selectionisbasedonHisforeknowledgeofallwhowoulddesiretobesavedduetotheirownfreewill.Hence,God'selectiondependsuponman'sabsolute freedomofchoice.This is commonlypicturedasGod lookingdown the corridors of history andknowing allwhodesiretobesavedandthenelectingthemtosalvation.

3)universalredemptionorgeneralatonement

ThisbeliefisthatJesusactuallydiedforallmeninthesamemanner.Hemadeitpossibleforalltobesaved.TheeffectofJesus'deathismadeeffectualonlyforthosewhobytheirfreewillchoosetoacceptHisatonement.

4)theHolySpiritinregenerationislimitedbyhumanfree

will

ThisteachesthatmencaneffectuallyresisttheworkingoftheHolySpiritastheSpiritseekstobringthatpersontoasavingknowledgein Christ. It is possible that God's purposes can be frustrated byman's free will. TheHoly Spirit cannot regenerate aman unless amanisfirstwillingtoallowthis.

5)fallingfromsalvation

Man can actually lose his salvation. This is the logical inference ofthe four other points. If man must first take the initiative in hissalvation he must likewise be responsible for preserving it.Arminianismteachesthatmanis thedeterminingfactor inhisownsalvation.IfsinfulmanstillhastheabilitytodogoodinGod'ssightandifGodviatheHolySpiritcannotregenerateamanwithouttheman allowing it, then the all sovereign God is rendered virtuallypowerlesswith respect toman'ssalvation.Therefore, it canbesaidthatman is indeed the determining factor in his salvation. It wassuch teaching that prompted the Synod of Dort to enumerate itscounteringfivepointswithScripturalcitations.

Let'slookindetailatthesefivepointsofCalvinism,astheypopularlyhavebeencalled.

1)totaldepravityortotalinability

Thisteachingstatesthatthoughallmenarenotequallyasbadinthesamesense,northattheyareasevilastheycouldbe;nevertheless,theyaredeadinsinandwhollyunabletoloveGodordoanythingoftheirownfreewilltocometoasavingknowledgeofChristThefallofman (Gen. 3)means that sin has affectedman's entire being - hisaffections,understanding,andwill.Manisstillafreemoralagentinthesensehecanmakegenuinemoralchoices,butthewholepointisthatfallenmandoesnotwanttoseekGod.IntermsofhisabilitytoturntoChristandrepent,thishecannotdo(John3:19;5:40).

Amanwhoisspirituallydead(Eph.2:1-3)cannotofhisownability

bemadealive spiritually.Menareallbound insinandenslaved toSatan(IITim.2:25).FallenmanisblindtothelightoftheGospel(ICor. 4:4) and they cannot hear with understanding (Mark 4:11ff).Fallenmancannotpossessinhimselfthenecessaryknowledgetobesaved(ICor.2:14).Fallenmansimplydoesnotpursuerighteousness(Rom.3:10-18).

"Canthedeadraisethemselves?Cantheboundfreethemselves?Cantheblindgive themselvessight,or thedeafhearing?Cantheslavesredeem themselves? Can the uninstructable teach themselves? Canthenaturallysinfulchangethemselves?Surelynot!Whoranbringacleanthingoutofanunclean?asksJob:andheanswers. 'notone!'(Job 14:4). 'Can the Ethiopian change his skin, or the leopard hisspots?asksJeremiah;'iftheycan'heconcludes'thenmayyealsodogood,thatareaccustomedtodoevil"(Jer.13:23)."9

Presbyterianismthus teaches that fallenman left tohimself cannotunder any circumstances bring about spiritual life from his owndeadensoul.ThisisanactonlyGodcanaccomplish(Eph.2:5).

2)unconditionalelection

This point follows naturally from the doctrine of total inability. Ifman is spiritually dead then the only remedy lies outside ofman -thatiswithGod."IfmanisunabletosavehimselfonaccountoftheFallofAdam,beingatotalfall,andifGodalonecansave,andifallarenotsaved,thentheconclusionmustbethatGodhasnotchosentosaveall."10

TheScripturedoes testifyofGod'sunconditionalelection.Deut7:7emphaticallysetsforthGod'selectionofIsrael.GodchoseJacoboverEsau (Rom. 9:13). Jesus chose those whom He desired to be Hisdisciples (John 15:6). God spares whom He desires (Rom. 9:15).BelieversareindeedchoseninChrist(Eph.1:4,5;1Peter2:9,10).

Rom.8:29speaksofelectionandthewordforeknowledgeisusedinconnection with it. In Biblical usage "foreknowledge" means to"forelove."Itisalovebestowedwithoutmeritseenintherecipient.

God has chosen to love some before the foundation of the world.God'splanorelection isnotbaseduponany foreseen faith inman(Rom.9:11-13;10:20;11Tim.1:9;Acts13:48;1Thess.1:4,5;IIThess.2:13,14;Phil.1:29).

Presbyterianism sees God as an all merciful God who of His ownchoosing decided to same some out of their sin andmisery. Eachperson who professes Christ ought to thank God daily for Hiselectingmercy.

3)limitedorparticularatonement

This teaching is vitally important in understanding the purpose ofChrist's death on the cross. Certain questions arise: whosepunishment did Christ bear? Whose salvation did He actuallyprocure?Weknowthatallmencannotbesavedbecausesomewillgointo everlasting hell (Rev. 20:10,15). But did Jesus die for allmenknowingthatonlysomewouldbenefitfromthatdeath?Theansweris no! Jesus died actually to saveGod's elect (Eph. 1:4; John 17:9;Matt..26:28).Christ'swholepurposeinHisfirstadventwastosaveHis people from their sins (Matt. 1:21). Jesus gaveHimself for thechurch(Eph.5:25).

"Christ's atonementwas sufficient to saveall but itwas efficient tosaveonly the elect"11Christ is said to have been a ransom forHispeople (Matt20:28).WeshouldnoteHegaveHis life asa ransomnotforallbutformany.Aransomfreesonlythoseforwhomitwasintended.

WhenJesusdied,He shedHisblood for the remissionof sins.WeknowthatHisbloodwasthecupofthenewcovenant(Matt26:28).ThispassagesaysHisbloodwasshedformany.Itisquiteclearthatthe shed blood does accomplish the purpose for which it wasintended. Where the blood covers sin, salvation is apparent. CantherebeanactualsheddingofChrist'sbloodforsomeonewhoneverrepentsandgoestohell?Theanswerisanunequivocal-NO!NoshedbloodofChristcanfallinvain.Itwillsaveallforwhomitcovers,andthisisonlytheelect.Thus,theatonementislimitedorparticular.

PresbyterianismgloriesinthetruththatJesusdiedforthosewhomGodtheFatherhadelectedunconditionallybeforethefoundationoftheworld.

4)irresistiblegrace

Thereisa logicalcontinuity inall thefivepoints.Aswehavenotedalready,ifmanisunabletosavehimself,ifGodhaselectedsometosalvation, if Christ has procured the salvation of these elect, thennaturallyGodwillprovidethemeansforcallingthemtosalvation.

ByirresistiblegracewemeanthattheHolySpiritwillopentheeyesoftheblindsinner;Hewillfreehimfromhisbondagetosin;HewillenablehimtoheartheGospeloftruth;HewillenablehimtodesiretoseekGod;andHewillregeneratehisdeadenedsoulgivingitlife.Thisworking of theHoly Spirit (commonly referred to as effectualcalling) cannot be frustrated because God's purpose can never bethwarted(Dan4:35;Job42:2;Ps.33:11;Isa.14:24;Eph.1:11).

WeseeintheScripturethatGodcallsmentoChristandnomancancometoChristunlessdrawn(John6:37,44).ThechildrenofGodarethose ledby theSpirit (Rom.8:14).Paul saidhewas calledbyHisgrace (Gal. 1: 15).We see a vivid example of the Spirit's calling. inActs16whereLydia'sheartwasopenedbytheLord(Acts16:14,15).OtherpassagesconcerningtheSpiritseffectualcallingare:Titus3:5;Eph.1:19,20;1Peter2:9;John3:3;Col.2:13;IICor.5:17;Eph.11:19.

Presbyterians give Praise to God that it was the Holy Spirit whoenabled themtosee thegloriousGospelofJesusChristand that itwastheHoly Spirit that awakened their deadened soul. Is this notthe testimony of genuine believers? Listen sometime to a person'stestimony of God worked the circumstances enabling him to beresponsivetotheGospel.Essentially,whattheyaresayingisthattheHolySpiritirresistiblycalledthemtoChrist.

5)perseveranceofthesaints

Itonly follows that ifGodhas elected some to eternal life, if Jesus

diedtosavethese,andifGodhascalledordrawntosalvationthosewhocouldnotsave themselves, thenGodwillpreserve thosesavedonesuntoeternallife.

Thisdoctrine states that it is impossible for thosewhoaregenuineChristianstobeeternallylost.Tobelievetheycouldbelostisadenialof fundamental truths inScripture.Denominationswhichdenythisfifthpointstatethattherearesomewhooncehavebelievedbutthenhavedeniedthefaith.TheyrefertoIIPeter2:20-22andHeb.6:4-6asconfirmatorypassages.Whatthesegroupsfailtograspisthatitispossible to profess Jesus Christ yet never genuinely be converted.JesusillustratessuchanoccurrenceinMatt7:20-23.Itispossibletohave a certain knowledge of Christ without being converted. It issuchasituationthatexists inIIPeter2:20-22andHeb.6:4-6.Theparableofthesower(Luke8:5-15)alsoillustratesthisfact.

Presbyterians are merely saying that where them is a genuineconversiontherewillbeperseverancetotheend.Hewhoperseveresis the one who is saved, he who falters and denies the faithdemonstratesthetrueconditionofhisheart.

GodseestoitthatHisworkiscompletedinHispeople(Phil.1:6;IITim4:18).JesussaidnonewhoaregiventoHimbytheFathershallbe lost (John 6:39; 10:28). A person who genuinely believes haseternal life (John 4:14; 5:24; 6:47,51; 1 John 5:11-13). Theglorification of the believer is but the natural sequence of God'sprovidentialwork(Rom.8:29).Theelectcannotbeledastray(Matt4:24;Mark13:22).ThemysticunionbetweenChristandthebelieverguarantees continued steadfastness (John 14:19; Rom 8: I0; Gal.2:20). We are sealed in Christ (Eph. 1:13,14; 4:30). God haspromised to preserve believers from their own backslidings (Jer.32:40).Believersareguardedby thepowerofGod (IPeter 1:50; IIThess.3:3;Ps.34:7).

Jesusistheauthorofoursalvation(Heb.5:9;12:2).Howcanwelosethat which is not ours to lose. Praise God that He is faithful topreserveoursoulstoeternallife.

PresbyteriansviewthefivepointsaspreciousgemsinthetheologyofScripture.TheyprovideagreatcomforttoGod'speople.Thosewhofully realize that it was the sovereign God who awakened theirdeadened soul, that itwasGodwho delivered them from themirypit,thatitwasGodwhocametothemwhentheyweregoingastrayareindeedtheoneswhocansingthatgreathymn,"AmazingGrace,"withfervorasneverbefore.

THESACRAMENTS

Presbyterians believe that Scripture teaches there are only twosacraments-theLord'ssupperandbaptism.ThesesacramentsareameansofgracebutneversuchameansapartfromtheWordofGod.The sacraments, alone, are never sufficient unto salvation. "TheWordandthesacramentsdiffer in the followingparticulars:1)TheWord is absolutely necessary;while the sacraments are not, 2) theWordservestobegetandstrengthenfaith,whilethesacramentscanonly strengthen it, 3) the Word is for all the world, but thesacramentsareonlyforbelieversandtheirseed."12

Thesacramentsarevisiblesignsofinwardspiritualgraces.Thesignsofthesacramentsarewaterinbaptism,andofbreadandwineintheLord's supper.Thepurposeof thesigns is topoint to thatwhich issignified-namely the inward graces. These inward graces are therighteousnessoffaith(Rom.4:11);theforgivenessofsins(Mark1:4);faithandrepentance(Mark1:4;16:16),andcommunionwithChristinHisdeathandresurrection(Rom.6:3,4;Col.2:11,12).

ThesacramentsareasealofGod'snewcovenantwithman.Whatisaseal?Asealatteststothegenuinenessorvalidityofwhathastakenplace-namely that which God has promised has happened or willhappen.Thesealrepresentsnotman'sabilitybutGod'sfaithfulnessandpower.Butinsayingthatthesacramentisasealofinwardgracewearenotsayingthatthesacrament,initself,actuallybestowsthatgrace.However, theverynatureof thesacramentdoesconfirmandstrengthenthegracewhenactuallypresent.

Presbyterians refute thenotionofbaptismal regeneration -the idea

that a person is saved by the administration of the sacrament. Apersonreceivingthesacramentmayprovethathisprofessionoffaithwas false or an infantmay grow up never embracing Christ as hisLord and Savior. This apostasy does not detract from thegenuineness of the seal. Again, the seal represents what Godpromises.Butthesepromisesareneverunderstoodapartfromman'sresponsibility to obey the covenant stipulations. Man must be acovenantkeeper-that isrepentandbelieveonJesusChrist-inorderforthesealofthesacramentstobeeffectualinhislife.

JohnMurray comments on the relationship between the sign andsealofthesacraments:

"Itisapparentthatasasignorsealitshouldnotbeidentifiedwiththatwhichissignifiedandsealed.Thatwhichsignifiesisnot the thing signified and that which seals is not the thingseated.Thesignorsealpresupposestheexistenceofthatwhichissignifiedor sealed.Hencebaptism is the signand seal ofaspiritualrealitywhich is conceived of as existing.Where thatreality is absent the sign or seal has no efficacy. Equallypertinentistheobservationthatthesignorsealdoesnotbringintoexistencethatwhichissignifiedorsealed.ItdoesnoteffectunionwithChrist."13

TheLord'sSupper

TheLordJesusChrist instituted this supperduring the tuneof thepassoverjustpriortoHisarrestandsubsequentdeath(Matt.26:26-29;Mark14:22-25;Luke22:19,20,1Cor.11:23-25).Thissacramentwas tied with the pascal meal of the Old Testament. The brokenbread symbolized Jesus' broken body. The wine symbolized Jesus'shedblood.Theeatinganddrinkingof theseelementspoint to thespiritual receiving of the benefits of Christ's sacrificial death. Thesupper isa reminderofHisdeath.Thepersonwhopartakesof theSupper is professing their faith in Jesus Christ as their Lord andSavior.

PresbyteriansbelieveinthespiritualpresenceofChristintheLord's

Supper. By this wemean that the benefits of Christ's sacrifice arepresentandactuallyconveyedtobelievesbytheHolySpirit.Allwhodesiretoarecalledtoexaminecarefullythemselves(ICor.11:28-32)sothattheydonotpartakeinanunworthyfashion.Thisexhortationobviously rules outunbelievers, and it rules out childrenwhohavenotyet come toapointofdiscretion inpersonallymakingapublicprofessionofChrist.

ChristianBaptism

ChristianbaptismwasinstitutedafterChrist'sresurrectionbyChristHimself (Matt. 28:19;Mark 16:6).Baptism is an initiation into thechurch of Jesus Christ. As an initiatory rite, baptism conveysprimarily a twofold idea: 1) thewashingwithwater, 2) unionwithChristandHispeople.

Concerning the first idea, the washing with water represents thecleansing of the participant.Water baptism signifies and seals thecleansingof theHolySpirit.TheScripture emphasizes that sinnersmust be renewed by theHoly Spirit before they are engrafted intoGod'skingdom (1 John3:3;Ezek. 36:26,27;Titus 3:5).As baptismrepresents cleansing, it represents the Holy Spirit's work ofregeneration.

Concerningthesecondidea,baptismisthesinandsealofourunionwithChristandwithHispeople.WeseethisideaconveyedinRom6:3-6;1Cor.12:13,Gal.3:27,28;Col.2:11,12."Wemaysaythenthatbaptism signifies union with Christ in virtue of His death and thepowerofhisresurrection,purificationfromthedefilementofsinbytherenewinggraceoftheHolySpiritandpurificationfromguiltbythesprinklingofthebloodofChrist."14

TheModeofBaptism

The mode of baptism is another doctrine that has singled outPresbyteriansfrommanydenominations.PresbyteriansbelievethatScripture teaches thepropermodeofbaptism is thatofpouringorsprinkling. We do not believe, as other denominations, that

immersion is theonlypropermode.Presbyteriansdonotdeny thelegitimacyofabaptismbyimmersioninatruechurch,however,weinsist that Scripture nowhere proves that baptism can only meanimmersion.

ImmersionistsinsistthattheGreekword"baptizo"meansimmerse,dip,orplunge.Hence,themodeofbaptismonlycanbelegitimatelyone of immersion. But Presbyterians equally insist that the key inunderstanding themode of baptism lies in the use of the word inScripture. Does "baptizo" always mean or imply immersion? TheanswerisNO!Heb.9:8-22demonstratesthataformof"baptizo"isusedinconnectionwithceremonialcleansingdonebytheSpringofblood. Heb. 9:10 points out that Old Testament ritual "baptisms"wereonlytypesandshadowsoftruespiritualrealities.Heb.9:13,14demonstratesthatacleansingisperformedbysprinklingwithblood.Heb.9:19speaksofamixtureofwaterandbloodbeingsprinkledonall the tabernacle because all things were to be cleansed by blood.Therefore, Presbyterians insist that if "baptizo" can only meanimmersion then how do we account for the word referring tobaptismsperformedbysprinkling?

InActs1and2weseetheteachingofthebaptismoftheHolySpirit.Pentecost isprophesiedasanevent tobecalled thebaptismof theHolySpirit.InActs2the"baptism"occurred(alsoseeActs11:15,16).Thisbaptismiscalleda"pouring"outoftheSpirit(Acts2:15-17,33;10:44,45).Aspreviouslynoted,thereisacloserelationshipbetweentheHoly Spirit andwater baptism. The Spirit is always said to bepoured out sprinkled (Titus 3:5; Prov. 1:23; Isa. 32:15; 44:3; Ezek.36:25-28).

Presbyterians simply say that the evidence of Scripture points topouring and sprinkling as the proper modes of baptism. Theimmersionist'sarguments,underclosescrutiny,donotholdup.

Therecipientsofbaptism

Presbyterians recognize two groups as legitimate candidates forChristianbaptism:1)adultbelievers,2)infantsofbelievingparents.

WhenJesus instituted theriteofbaptismHewas thinkingofadultbaptism (Mark 16:16). A profession of faith was to precede thebaptism.On thedayofPentecost those that receivedandpreachedword were baptized (Acts 2:41). Hence, the Presbyterian churchrequiresanadultsseekingbaptismtogivereasonableevidencethattheyhaverepentedandtrustedChristaloneforsalvation.

The second group that Presbyterians acknowledge as legitimaterecipients for baptism are the children of believing parents. Infantbaptism, along with the doctrine of predestination, is one of thedoctrinesthatmostpeopleassociatewithPresbyterianism.Objectorstothisdoctrine insist that infantscannotexercise faithandthatnocommand is given in theNewTestament to baptize infants. But isthisgroundfordenyingthedoctrine?Notatall.Presbyteriansinsistnot only the legitimacy but the necessity for believing parents tobaptizetheirchildren.

Infant baptism is rooted in a covenantal view of Scripture aspresentedearlier.ThereisacontinuityorunityinGod'scovenantofgrace. One of the keys in understanding the necessity for infantbaptism is to understand the role of circumcision in the OldTestament. Thiswas the sign and seal of God's covenant withHispeople(Gen.17:10,11,13,14).Itisvitalforustonotethatcircumcisionwasthecovenantsigninitsdeepestspiritualmeaning.

Threebasicideasareconveyedinthesymbolofcircumcision.First,itwasthesignofunionandcommunionwithGod(Gen.17:7,11).Asnotedearlier, theheartof thecovenantwasthethematicphrase,"IwillbeyourGodandyouwillbemypeople."Circumcisionwasthesignofthatcovenantpromise.

Second, itwasthesignoftheremovalofdefilement.Itrepresentedcleansing from sin (Deut 30:6; Isa. 52:1; Jer. 4:4; 6:10; 9:25,26;Ezek.44:7-9).

Third, it was the seal of the righteousness of faith (Rom 4:11).Circumcisionwasvitallyrelatedtofaith.Abrahamreceivedthesignasasymbolofhisfaith.Theritepicturedandsealedinternalfaith.Of

course,itmustberememberedthatitonlyrepresentsfaithandisnotthecauseoffaith.

The significant concept is that circumcisionwas commanded to beadministered to infants (Gen. 17:12). Hence, the covenant in itsfullestmeaningwastobegiventoinfants.

Since the Scripture is an essential unitywemust insist thatwherethere is no command in the New Testament either implied orexpressly given which abrogates an Old Testament principle, wemust then assume the continuing validity of such a principle. Thisprinciple may take on a different manifestation, but it will bepresent. Thismeans that the principle seen in circumcision as thesignofGod'scovenantshouldbeseenintheNewTestamentaswell.And this we do see. The New Testament affirms the principles offamily solidarity, and infant inclusion in the covenant community.Moreover,wesee"baptism"asreplacingcircumcisionasthesignofGodscovenant.

We do see where God repealed the rite of circumcision as thecovenant sign (Gal. 5:2ff; Acts 15:1,2,5,6,24). Circumcision wasreplaced with a bloodless covenant sign. The key passagedemonstrating the changeof covenant signs is seen inCol. 2:11,12.Baptism superceded circumcision as the covenant sign. Thecontinuity,ofGod'scovenantofgraceismagnified.Whatwastrueinthe principle of circumcision was now true of baptism. Baptism isnow the initiatory rite into God's covenant community, whereas,beforeitwascircumcision(Gen.17:9-14comparedwithActs2:41).BaptismisnowthesignandsealofGod'sgraciouscovenantof lovetowardHispeople(Gen.17comparedwithGal.3:27-29).Baptismisnowthesignof thecovenant in itsdeepestspiritualmeaning (Gen.17comparedwithActs22:16;18:8).

The inescapable conclusion is that if infantswere recipients of theOld Testament covenant sign then the continuity of the covenantdemands believing parents, today, to baptize their infants. For anexcellentpresentationofthisdoctrineofinfantbaptismseeKennethL.Gentry,Jr'stractentitled,InfantBaptism.ADutyofGod'sPeople.

CHURCHGOVERNMENT

Presbyteriansareconfidentthattheirformofchurchgovernmentistheclosestapproximation to theapostolic church.Christ is seenastheheadof the church (Eph. 1:22,23).He exercisesHis rule of thechurchthroughHiswordandSpiritandthroughtheministryofmen(Eph.4:10-12).

The term "Presbyterian" is derived from the word "presbytery."Presbyterianismmeans"aruleofthepresbyter(elders)."

KeyFeaturesofPresbyterianism

1.Thereisapluralityofleadershipconsistingintwoofficesordainedby God. These offices are a) elder, b) deacon. For an excellentpresentation of the biblical qualifications for elder and deacon seeRolandBarnes'booklet,SelectingGod'sMen.

A)Elder

The elders (presbyters) are ordained by God to exercise spiritualoversightoverthecongregationofGod(Acts14:23;11:30-,15:2,6,23;16:4;20:17; 21:18; 1Tim.3:1-7; 5:17-20; James5:14; 1Peter 5:1-3;Heb.13:17).

There is normally a distinction made among elders. Some arereferred to as "ruling elders" and others as "teaching elders." Therulingeldersexercisetheirspiritualoversightthroughtheteaching,visitation of the sick, comforting the mourning, nourishing andguardingthechildrenofthechurch,prayingwithandforthepeople,andcarefullyseekingtoseethatfruitisproducedamongthepeopleinresponsetothepreachedWord.

Teachingeldersare thosewhoareparticularly setapart to labor inwordanddoctrine (ITim.5:17).These elders are commonly called"pastors" or "ministers." Their function, in addition to thatperformedbyrulingelders,istoexpoundandpreachtheWordandadministerthesacraments.

The distinction which exists between the elders is not one ofauthoritybutof function.This is referredtoas theparityofelders.There is no evidence of a hierarchy in the churches. Thequalificationsarethesameforboth(ITm.3:1-7).

Churchesaretobegovernedbyapluralityofelders.EverychurchintheNewTestamenthadseveralelders(Acts14:23).Everycitywastohaveseveralelders(Titus1:5).

Elders were to be elected by the congregation. In Acts 14:23 theGreekword used for appointing elders literallymeans "to cause tovotebyastretchingoutofthehand."

Furthermore, the elders are given a real authoritynot exercisedbythe congregation at large. Some of the gifts of the Spirit were notmeantforall(Rom12:6-8;1Cor.12:28).Theofficewasenteredintobyasolemnrite(ordination)whichisnotautomaticwithconversion(ITim4:14;5:22).Thisofficecarrieswithitatitleofauthority:"rule"(I Tim. 5:17), "Overseer" (Acts 20:28), "shepherd" (I Peter 5:1,2),"care for" (I Tim- 3:5). This office demanded higher qualificationsnotnormallydemandedofChristiansingeneral.

B)Deacon

Deaconsareordainedprimarilytoapositionofservice(Acts6:1-6).Andtheirspiritualqualificationswerejustashighasthoseofelder(ITim.3:8-10).Thedeaconsministertothoseinneed,tothesick,thefriendless,oranyindistress.Theycollectthetithesandgiftsofthepeopleanddistributethese.Theycareforallthephysicalpropertyofthecongregation.IntheoveralldischargeoftheirdutiesthedeaconsareunderthesupervisionoftheSession(themeetingoftheelders).

2. Presbyterianism is a connectional church. By thiswemean thatchurch government is comprised of lower andhigher courtswhichhaveauthorityoversingleormultiplechurches.

The Jerusalem council of Acts 15 demonstrates the connections ofthe churches and the jurisdiction exercised by a given body. The

matterwasdebatedbeforethecouncil(Acts5:4,19).Andthematterwas adjudicated by the elders and not by democratic consensusamong the congregation (Acts 15:6). Furthermore, the council ofJerusalem rendered a judicial decision regarding a problem in thechurchofAntioch.Thisjudicialdecisionwassentbacktothecourtoforigin(Acts15:20-23).Thedecisionwasbinding(Acts15:28;16:4),anditwaspassedtotheotherchurchestobeobeyed(Acts16:4).

ThePresbyterianchurchseeks to follow theconnectionalism in theapostolic church by its various courtswhich are: 1) the Session, 2)thePresbytery,3theGeneralAssembly.

TheSession iscomposedof theeldersofa localchurchwhohaveauthorityoverasinglechurch.

The Presbytery is the next highest court which is composed ofmultiplechurchesinagivengeographicalarea.Ithasfulljurisdictionoverallthechurchesinitsboundaries.Teachingeldersareexaminedand approved on a Presbytery level and then commended to thechurchdesiringhisministry. Issuesnot settledonaSessional levelcanbeappealedtothePresbyterycourt.

The General Assembly is, in reality, an extended Presbyterycovering a nation. It is the court represented by all thedenomination'schurches.Itconstitutesthebondofunion,peaceandcorrespondenceamongallitscongregationsandcourts.TheGeneralAssembly is the highest court of appeal. It adjudicates mattersunabletoberenderedbythePresbyteries.

CONCLUSION

Obviously,noteverysinglebeliefofPresbyterianismwassetforthinthis presentation. The purpose was to explain major distinctiveswhich historically have singled out Presbyterians from otherdenominations. Also, these major distinctives can serve as anintroductory aid to those who are curious about what we,Presbyterians,believe.And,thesedistinctivescanserveasavaluableaid to the church leadership in helping new churchmembers (and

old one ones as well) in understanding the basic teaching of theirchurch.

Presbyterianismisadenominationwitharichheritage-namelyonethatstandsupontheneverchangingfoundationofGod'sWord.Weareapeopleof the "Book".Weareapeoplewhogivepraise,glory,andhonortotheprovidentialGodwhocalledusoutofdarknessintoHismarvelous light.Andweareapeoplewhoarededicated to thetaskofbringingeverythoughtcaptivetotheobedienceofChrist.Weliveforonepurpose-toglorifyGodandenjoyHimforever.