, (<:< - 
 
 O 
 
 -^L^^Yl. tA/LA.A^A^ • 
 
 A VINDICATION" 
 
 OF 
 
 DOCTRINAL STAjNDARDS: 
 
 WITH SPKCTAL REFEUEXCE TO 
 
 TFTK BTA-]Srj>AROS 
 
 " OF 
 
 THE PRESBYTERIAN CIUJRCil. 
 
 BV 
 
 THE REV. PRINCIPAL CAVEN, UD., 
 
 I'ROI'Kf'SOIl OP RXEttK-rifB, KNOX CX)I.I,ROB, 10R0>rr<). 
 
 TORONTO : 
 
 .» \ M K 8 A M P fi E L L A X D 3 O N . 
 
 1875. 
 
 
^ 
 
r 
 
 A VINDICATION 
 
 OF 
 
 DOCTRINAL STANDARDS: 
 
 WITH SPECIAL REFERENCE TO 
 
 THE STA^:NrDARr>S 
 
 OF 
 
 THE PRESBYTERIAN CHURCH. 
 
 BY 
 
 THE REV. PRINCIPAL CAVEN, D.D., 
 
 J'HOFKSSOR OF KXK0KTIC8, KNOX COLLBQI!, TORONTO, 
 
 TORONTO : 
 JAMES CAMPBELL AND SON. 
 
 1875. 
 
 mMj 
 
PKEFACE 
 
 The following pages are, with little alteration, a reprint of an Essay- 
 published in the second volume of the " Canada Presbyterian Church 
 Pulpit." The Essay is expository more than controversial in form ; 
 but it deals with topics on which a good deal has recently been writ- 
 ten, and on which much diversity of opinion clearly exists. The de- 
 fence of the distinctive doctrines of the AVestminster Confession, or 
 what is known as the Calvinistic or Reformed Theology, is not here 
 proposed : the vindication of Calvinism is a thing entirely distinct 
 from the vindication of the importance of Doctrinal Standards. 
 
 The writer of the essay entertains sentiments of respect and affec- 
 tion for those branches of the Church of Christ which deem it incon- 
 sistent with due regard for the supremacy of the Scriptures to recog- 
 nise any authoritative character in compositions purely human ; and 
 he knows that their aim is not different from that which he also 
 would wish to pursue — even to " contend earnestly for the faith once 
 (once for all) delivered to the saints." But with those persons who look 
 upon the doctrines of religion as merely a department of philosophy, in 
 which almost nothing is so determined that it may not require essen- 
 tial revision, he differs so seriously in first principles, that it were vain 
 to expect their acceptance of the main positions here sought to be 
 established. By such persons the Reformation is regarded as a bless- 
 ing, so far as it was a successful revolt of the human mind against 
 ecclesiastical tyranny, but scarcely at all as the restoration of a Scrip- 
 tural ffiith ; and whenever the Protestant Churches would deal with 
 anv doctrine as ascertained truth, they are reproached with forgetful- 
 ness of the very principles by which they exist. But there is here a 
 radical misconception, surely, of the character and otHce of the Chris- 
 tian Church. The Church has the Truth, as a deposit, committed to 
 her ; and she, under great responsibilities, is appointed to keej) as well 
 as to propagate it. If Protestantism were the denial of this position, 
 
4 ' PREFACE. 
 
 then would Protestantism mean the abolition of the Church of Christ. 
 But it has not this meaning ; and our Reformed Church is still ad- 
 dressed in the words of the Apostle — " Hold fast the form of sound 
 words which thou hast heard :" " That good thing which was com- 
 mitted unto thee, keep : " " The things which thou hast heard, the 
 same commit thou to faithful men who shall be able to teach others 
 also." Nor does the individual teacher in the Church, or the Church 
 as a whole,in recognising this solemn trust, advance any pretensions to 
 Infallibility, or claim exem[)tion from having every utterance tried by 
 the Standard which cannot err. So far is this view of the Church's 
 functions and responsibility from developing priestly arrogance, or 
 leading the pastor to lord it over his flock, that not till the Christian 
 minister is deeply penetrated with it will he attain to true humility. He 
 is *' the voice of one crying " — a preacher or " herald," — and is under 
 awful obligation neither to keep back any part of his message, nor to 
 add anything to it. 
 
 The writer may here be allowed to say — what should rather have 
 found place in the body of the essay — that no theory of suhseriftioii 
 is sanctioned by the Presbyterian Church which would j)ledge one 
 to regard the language of the Confession of Faith as incapable of 
 improvement; or which would bind him to accept every state- 
 ment on subordinate matters ; or which would require approval of 
 every detail in the statement of matters of higher importance. The 
 well-known System of Doctrine set forth in the Confession, as in the 
 other symbols of the Reformed Churches, must, in what by common 
 consent have been deemed its great leading features, be accepted. 
 Whatever individuals may have held or may still hold, the Church does 
 not exact subscription in any sense more stringent than that now ox- 
 plained. To require unqualified approval of every word in the Con- 
 fession were indeed to treat it as our Supreme Standard; which the 
 Presbyterian Church, notwithstanding all that may be said to the 
 contrary, has been very careful not to do. It is hard to see what 
 honest purpose can be served by inventing for the Church a theory of 
 subscription, and then denouncing her severity, as if she proceeded 
 upon this purely fictitious theory. 
 
PREFACE. 5 
 
 Nor let it not be supposed that the Presbyterian Church is satisfied 
 with a laxer idea of subscription than formerly prevailed, from her 
 conviction that the doctrine of the Confession needs considerably to 
 be modified, in view of the progress made by Biblical studies during 
 the two hundred and thirty years since the Westminster Standards 
 were compiled. Every Biblical scholar knows that the results 
 achieved by Textual Criticism and Exegesis, interesting and valuable 
 as they are, do not render necessary any modification of the great 
 doctrines of the Creeds ; these results, indeed, have little appreciable 
 bearing upon the theology of the Church, unless it be to confirm con- 
 clusions already reached, but which could hardly be said to require 
 confirmation. We make this statement deliberately, and would wish 
 to be told by those who are ever referring to the progress of accurate 
 Biblical study as having rendered obsolete the Confessions of the 
 Reformation period, what important doctrine of the Standards is 
 thereby discredited ? We should probably in reply have some refer- 
 ence to the " six days " of creation ; for no well informed man supposes 
 that the qualified approbation with which many Presbyterians accept 
 the teachings of the Confession regarding the Civil Magistrate, would 
 be an instance in point. 
 
 The writer of this Discourse, whilst delivering his sentiments freely 
 on matters which he regards as involving truths too important to be 
 compromised, yet hopes that nothing is here said inconsistent with 
 Christian charity. He has tried to deal fairly with the views and ar- 
 guments of those whose conclusions are diflferent from his own. It 
 could yield him no satisfaction to gain an apparent victory over 
 opinions which he had misrepresented, or studiously to conceal ob- 
 jections to his own views which would naturally occur to a mind 
 seeking the truth. 
 
 Our consolation is that the knowledge of God, in all that appertains 
 to it, is in higher keeping than man's. The Church may, as an 
 earthly instrumentality, be called " the pillar and ground of the 
 truth ; " but, in a sense needing no qualification, " the eyes of the Lord 
 preserve knowledge." 
 
 Toronto, 1st Dec, 1875. 
 
A YIKDICATION 
 
 OP 
 
 DOCTRINAL STANDARDS. 
 
 Documents of the nature of Confessions of Faith are Supposed re- 
 found in the Church from a very early period in its g "°t*J '^ 
 history. It has been supposed by many that when the Doctrinal 
 Apostle Paul exhorts Timothy to " hold fast the form Formulas. 
 of sound words which he had heard of him," there is 
 reference to some brief Statement of the main points of 
 Christian doctrine, drawn up by the Apostle himself, or 
 by him in conjunction with the other Apostles. The 
 "good profession," which Timothy had " professed before 
 many witnesses," has been, sometimes, understood as re- 
 ferring to the same thing. Such a reference, in either 
 case, may be very doubtful ; at the same time, there are 
 several passages in the Scriptures which may be pointed 
 to as condensed Summaries of what God has been pleased 
 to reveal to men ; and which are, in some sense, the pro- 
 tot3'i)es of the Creeds, Confessions of Faith, Symbols of 
 various kinds, which have been subsequently produced in 
 the Church. 
 
 The best known, and one of the oldest, if not the very 
 oldest of the Symbols which have come down to us, is 
 the Apostles' Creed, so called. The story of each of the 
 Apostles contributing his part to this composition, and of 
 the whole being stamped with direct apostolical authority, 
 is, no doubt, a fiction ; and was not heard of in the Church 
 till near the end of the fourth century. In subjoining to 
 their catechism the Creed, with the Lord's Prayer and _, . , 
 
 the Ten Commandments, the Westminster divines say : — Croed. 
 " It is here annexed, not as though it were composed by 
 the Apostles, or ought to be esteemed canonical Scripture, 
 as the Ten Commandments and the Lord's Prayer, but 
 because it is a brief sum of the Christian Faith, agreeable 
 to the Word of God, and anciently received in the churches 
 
8 
 
 VINDICATION OF 
 
 Creeds of 
 Nice and 
 ChalcedoD. 
 
 Athanasion 
 Creed. 
 
 Confessions of 
 the Reforma- 
 tion. 
 
 Objectiena to 
 Creedi must 
 b« ooniiderad. 
 
 of Christ." This language is well chosen ; and, while re- 
 fusing to regard the Creed as inspired, we need not hesi- 
 tate to accept its doctrine, so far as it goes, as " agreeable 
 to the Word of God." Luther says of it :— " This Con- 
 fession of Faith we did not make nor invent, nor did 
 the Fathers before us ; but, as a bee collects honey from 
 the beautiful and fragrant flowers of all sorts, so is this 
 Symbol briefly and accurately put together, out of the 
 books of the prophets and apostles, for children and simple- 
 hearted Christians." 
 
 Then we have, from the fourth century, the Nicene 
 Creed ; in which the doctrine of the Trinity is carefully 
 defined, in opposition to Arianism, and other errors touch- 
 ing this fundamental truth. In the following century, 
 the Council of Chalcedon issued a Creed, setting forth, 
 with much precision, the Church's doctrine as to the per- 
 son of Christ ; in opposition to those who, on the one 
 hand, deny that our Lord possessed two natuies, and 
 those who, on the other hand, ascribe to Him a double 
 personality. 
 
 The Athanasian Creed is another well-known ancient 
 Symbol, though, like the Apostles' Creed, its designation 
 is spurious, and its com[)Osition later than the time uf the 
 celebrated Father whose name it bears. 
 
 The Reformation gave birth to a great deal of symbolic 
 literature. Tho.se who left the Church of Rome found it 
 necessary to .set forth clear and unambiguous statements 
 of their belief, that all men might know what they held, 
 and that they might deliver their testimony against the 
 corruptions of the Body from which they had separated. 
 They did not reject the old Creeds, though they con- 
 demned Rome ; but they required to give a much fuller 
 statement than the ancient Church had done, of all that 
 relates to man's condition by nature, and to the way of 
 ."•ilvation through Jesus Christ. The following are among 
 the best known, and most importsmt, of the Symbols of 
 Protestantism : — The Augsburg Confession, the Heidel- 
 berg Catechism, the Articles of the Church of England, 
 and the Westminster Confession. 
 
 We wish to point out some of the principal advantages 
 which the Chun'h derives from its Symbolical B(»()ks; and 
 to urge the importance of having a due regard to the 
 excellent subordinate Standards which it is our own 
 privilege, as a branch of the Presbyterian Church, to 
 possess. Hut, inasmuch as objections, some of them ap- 
 parently formidable, are urged against this whole class 
 
DOCTRINAL STANDARDS. 9 
 
 of writings — against promoting any merely human In- 
 struments to the place which Confessions of Faith have 
 held, whether in the early Church, or among the churches 
 of the Reformation — it will be necessary to consider these 
 objections with a little care. 
 
 I. It is objected to doctrinal Formularies that they re- Doctrinal 
 press Free Inquiry in religion, and thus hinder thet/rowth barTrogreM* 
 of theological science. Here, it is said, you have the Church in Theological 
 bound down to the past, and all unfettered theological Science. 
 inquiry forbidden, and even stigmatised. This is com- 
 plained of as an intolerable bondage, and, on the part of 
 Protectants, quite inconsistent with their fundamental 
 principle, of the right of private judgment. We are re- 
 minded that, in all the other departments of science, 
 kiKjvvledge is progressive, — errors are being continually 
 purged, and important additions made to truth. So has 
 it been in Astronomy, in Chemistry, and in Geology. 
 What would have been the consequence had progress in 
 these sciences been barred by an immovable creed ? If 
 we are at liberty to differ from our fathers when they hold 
 that the sun revolves around the earth, and that the 
 universe was created in six literal days, why bind us to 
 acee])t their Theology, — to consider the doctrine of the 
 Trinity, or of Justification by Faith, as firm and settle<l ? 
 It is fui'ther saitl that the churches, by their Confessions, 
 are not only preventing progress in scientific theology, but 
 are repressing and extinguishing noble asjjirations after a 
 dee))er ao(|uaintanoe with religion, and are producing a 
 great deal of insincerity in the case of those who cannot 
 afford to break with the CJiurch, whilst thoroughly dis- 
 satisfied with her Formulaiies. 
 
 In the objection to Creeds, now rehearsed, there is an Fundamental 
 imjiortant, a fundamental misconci^ption as to the natu'.e "u'sconception 
 of theological Science and ln(|uiry. It is forgotten that mithod of 
 all the fads of the theologian are found in the liihlc. The Thooiogioai 
 Church, in drawing up her Creeds, has to use only the "'•"""y- 
 materials furnished her in that Word which "cannot bo 
 broken," and from which we may not " take away," and 
 to which we may not " add." The Church has not to 
 go out into the wide field of nature and extend her obser- 
 vations from age to age, collecting facts from which de- 
 ductions may be made ; nor does siie wait upo!i the pro- 
 gress of the mental sciences, in order to incorporate in 
 ner Confessions the results of an advancing metaphysics, 
 or to adjust her Definitions in accordance with such re- 
 sults. Hence, if she faithfully studies what the Scriptures 
 
10 
 
 VINDICATION OF 
 
 Oonfesflions 
 amenable to 
 Scripture. 
 
 CoDfesRiona 
 may be re- 
 Tised. 
 
 The objection 
 aoder review 
 would treat 
 
 say concerning any doctrine, — the doctrine of the Trinity, 
 of the Divinity of our Lord, of the Divinity and Person- 
 ality of the Spirit, of the Fall, of the Atonement, of Regen- 
 eration, of Faith, of Justification, — if she carefully brings 
 together and analyzes the principal Scripture statements 
 in regard to such matters, and expresses herself in ac- 
 cordance therewith, her Definitions can never needfuncla- 
 mental revision. She cannot seriously err, in the great 
 doctrines, unless unfaithful in the examination of Scrip- 
 ture. 
 
 Let it be shown from Scripture, that any doctrine in 
 our Confessions is wrong, and the necessity of revision 
 will have been established. All our Creeds and all our 
 teachings are amenable to Scripture. " If they speak not 
 according to this word, it is because there is no light in 
 them." It is, therefore, a perfectly reasonable thing that 
 the Church slumld be Jisked to show that, in constructing 
 her Confessions, she aas rightly understood the Word of 
 God, and neither gone beyond nor fallen short of its 
 statements. 'Ihe Church may not claim infallibility in 
 the interpretation of Scripture, and meet witli her ana- 
 thema every one who questions her exegesis. Nay, apart 
 from any challenge given, it may be right and proper that 
 our Formularies should, at times, be carefully revised, 
 so as to have them not only in harmony with Scripture, 
 but to secure that their presentation of the truth shall 
 be well suited to the ])eculiar necessities of the period. 
 it was a wise thing, unquestionably, for the churches of 
 the Reformation to draw up new Symbols ; for the an- 
 cient ones, while unobjectionable so far as they went, 
 were inadequate in the new condition of the Church: 
 they did not handle sufficiently certain (juestions of the 
 utmost moment, which were in dispute between the Re- 
 formation and the Church of Rome. The Reformed 
 Church of France, it is well known, decided to revise its 
 Standards at regular intervals of four years. This, it 
 seems to us, is much more than is necessary, and not 
 unattended with danger ; but the whole Reformation 
 would agree with the French Church in holding that 
 there may, in providence, be a call for revision of the 
 Standards ; and that, in subjecting them to renewed ex- 
 amination, there is not neces.sarily evinced any desire to 
 depart from the " faith once delivered to the s tints." 
 
 But what we now concede, and should oven, on proper 
 occaiion, be disposed to plead for, would by no means 
 satisfy those wliosc^ objection to Church Standards we 
 
DOCTRINAL STANDARDS. 11 
 
 are now considering. They wish to have nothing settled, religion as _ 
 but everything thrown loose, in deference to the spirit of ™ophy.* 
 free inquiry which characterizes the age. They chafe 
 under every restraint on the licence of their speculations. 
 They wish to treat religion simply as a philosophy — as 
 an ordinary department of human speculation ; and their 
 views can never harmonize with those of the man who 
 bows to the infallible authority of the Bible. The truth 
 is, that this objection to Creeds has its roots very generally 
 in scepticism, or in the denial of inspiration ; and no one 
 who reverently accepts the Scriptures as the oracles of God, 
 can come to an understanding with those who urge it. 
 It were uncharitable, indeed, to affirm that every one on 
 whose lips the objection is found, is a disbeliever ; for 
 many take it up thoughtlessly ; but we cannot draw back 
 from the opinion expressed, that the objection under con- 
 sideration is taken in the interest of scepticism, or the 
 gravest error. 
 
 Most necessary it is that Christian liberty — -the liberty Christian 
 witli which Christ has made His people free, — should be froedom*o^ 
 vindicated. The Presbyterian Church, it is believed, will opinion must 
 be the veiy last to com|)ronuse this liberty, and to place ^® '^°''^ '*""**' 
 any yoke of her own on tlie neck of Christ's freedmen. 
 She will be sadly forgetful of her own history if she acts 
 otherwise. The right, also, of private judgment must be 
 held sacred, even should men in the exercise of it depart 
 greatly from the truth. Resort must not be had to civil 
 pains and penalties to secure soundness in the faith. Every 
 man, who respects the good order of society, must be 
 at liberty to think and speak as he pleases res})ecting 
 the highest matters — res[)onsible only to God. All this 
 is very evident, and is not in dispute among us ; but all 
 this has no connection with the demand for freedom , made 
 by the ojjponents of Creeds and Confessions. The free- 
 dom which they seek, is freedom to remain within the 
 Church, and labour for the subversion of her Faith. We 
 cainiot satisfy them except by saying that we have no 
 definite beliefs, and that wo haidly wish to have any ; 
 and that the liberty to indulge speculation in religion is 
 of n\ore importance than the attainment of that know- 
 ledge of the Father and of the Son which the Saviour 
 has declared to be " life ett-rnal." 
 
 2. It is objected, again, to Confessions of Faith, that Confessioni 
 thnt produce and perpetuate. Divimons In the Churchof^^'^^'^}'^. . 
 thrift, and promote Sectarianism. Knrh party, it is .said, in the Churoh. 
 will formulate Scripture doctrines in its own way — will 
 
12 
 
 VIN] 
 
 Union is to 
 sought. 
 
 Abolition of 
 Confessions 
 would not 
 secure union. 
 
 Formularies 
 may be too 
 minute. 
 
 Haman ttan- 
 dards said to 
 be derogatory 
 to 8criptur«« 
 
 have its own Creed, which its adherents must subscribe or 
 approve of; and thus comprehension and union among 
 the disciples of Christ are rendered impossible. 
 
 Now, we shfill not think of denying that the divisions 
 of the Church of Christ are a great and serious evil ; and 
 this, even though He who from evil adduces good, has 
 been pleased to overrule them to the production of many 
 benefits. It is especially to be lamented that the children 
 of the Reformation, after delivering their vigorous scrip- 
 tural protest against Rome, should find themselves separ- 
 ated from one another. Anything which might help to- 
 wards a union of the churches, on a scriptural basis, 
 should be hailed with much thankfulness by the true dis- 
 ciples of Christ ; and not a little guilt rests on those who 
 advocate measures that tend to perpetuate disunion. But 
 we utterly fail to see how the putting away of our Confes- 
 sions should, in any way, contribute to such a union as is 
 alone to be sought. It is not the Confessions, but the 
 diversities in doctrine and in polity, which find expres- 
 sion in the Confessions, that keep denominations of Chris- 
 tians apart. Sweep away subordinate Stand.ards entirely, 
 and these bodies are as widely asunder as before. If, in- 
 deed, the Church of Christ needs no test of faith in order 
 to membership, or in order to entrance upon office, but 
 should receive into her fellowship, irrespective of belief, 
 all who seek connection with her, we can then see how 
 abjuring Standards might facilitate comprehension. But 
 not many of those who urge the objection we are now 
 considering, will argue for fellowship on any such prin- 
 ciple : certainly no one who considers that by the Apostles 
 themselves, persons were cast out of the Church for denying 
 essential doctrines of the faith. 1 Tim. i. 19, 20 ; 2 Tim. 
 ii. 17, 18. 
 
 We readily grant that it is very possible for churches to 
 make their terms of connnunion, whether we refer to com- 
 munion in ordinary membersiii|) or ministerial communion, 
 too complex. The Articles of a church may relate to and 
 define too many points; and, where this is the case, the 
 charge of putting ()l)stacles in the way of union really lies. 
 But the error here is not in having Standards or C^onfes 
 sions, but in dmcendimj to too great minutencsg in these ; 
 and defining, in the name of the Ciiurch, points on which 
 the Scriptures do not clearlv pronounce, and which should 
 be left to the judgment of individual Christians. 
 
 8. The objection to Confessions of Faith which is most 
 frequently met with, and which is, perhaj)s, the most 
 effoctivo against them, is, that they are derogatory to Scrip- 
 
DOCTRINAL STANDARDS. 13' 
 
 ture. This objection is brought, not by men who are, 
 more or less, of a sceptical spirit, and who wish to cast 
 away the great and precious truths in which is the life of 
 the Church, but most frequently by evangelical Christians 
 — by persons who have no wish to enjoy a latitude in 
 doctrine, v/hich the most approved Symbols of the R'^^for- 
 mation would not grant to them. 
 
 The Word of God, they say, is the only Standard of the 
 Christian Church — the only Confession of Faith ; and to 
 associate with it, in this office, any uninspired production, 
 is to do it great dishonour. To adopt other standards — 
 standards purely human, how excellent soever in doc- 
 trine and composition — is to accuse the Scriptures of 
 being insufficient as a rule and guide for the Church. 
 
 We, of course, are careful to reply, that the Formularies Confessions 
 which obtain sanction among us are regarded only f^s aS sfandwds. 
 Subordinate Stmidards, and are so designated ; and that 
 nothing can be further from our intention than to claim 
 for these documents an equality, with the Word of God ; 
 even as the Westminster Confession itself says : — " The 
 Supreme Judge, by which all controversies of religion 
 are to be determined, and all decrees of councils, opinions 
 of ancient writers, doctrines of men, and private spirits 
 are to be examined, and in whose sentence we are to 
 rest, can be no other but the Holy Spirit speaking in 
 the Scripture." But this disclaimer is not held suffi- 
 cient ; and we are told that, whatever our intention may 
 be, the adoption of such writings is really a reflection 
 upon the Scriptures, as implying either that they are 
 chargeable with incom})leteness, or with want of clearness 
 and order in statemeut. 
 
 Let us examine this objection, then, in the two parts 
 of it. (1) The adoption of such standards is held to imply 
 that the Scriptures are not cojiiphte. Our answer is, 
 that Confessions of Faith are not, in any resjiect, designed 
 to be supi>lenientary to the Bible. It was never imagined 
 by the churches compiling or accepting such Formularies, 
 that they were at lib(!rty to speak when Scripture was 
 silent, to be explicit where Scripture was reserved, to add 
 a single jot or tittle to that Law which is perfect. " The TheSuffloienoy 
 whole counsel of God, concerning all things necessary for "^j7''b'"' 
 His own glory, man's salvation, faith, and life, is either impugned by 
 expressly set down in Scripture, or by good and necessary Standards, 
 consequence may be deduced from Scripture ; unto which 
 nothing at any time is to be added, whether by new re- 
 velation of the Spirit or by tradition of men." Tluis the 
 
14 
 
 VINDICATION OF 
 
 The Westmin- 
 ster Confession 
 careful to sus- 
 tain itself by 
 Scripture, 
 
 Confessions 
 alleged to 
 impugn the 
 arrangement 
 of Scripture. 
 
 Same objection 
 may be 
 brought 
 
 Westminster Confession. The following language from the 
 Sixth Article of the Church of England is not less decid- 
 ed : — " Holy Scripture containeth all things necessary to 
 salvation ; so that whatsoever is not read therein, nor 
 may be proved thereby, is not to be required of any man 
 that it should be belioved as an article of the faith, or be 
 requisite or necessary to salvation." All the principal 
 Symbols of the Church either contain similar declarations, 
 or were drawn up by men who would have entirely con- 
 curred in the language quoted. These Subordinate Stan- 
 dards simply aim at a formulated expression of the sense 
 of many passages of Scripture. They are self- convicted 
 if ever they go beyond the inspired Record. The reader 
 of the Westminster Confession knows that the inspired 
 authority for every principal statement or proposition is 
 given at the foot of the page. Certain passages adduced 
 may not be sufficient for the purpose for which they are 
 quoted ; that is an entirely ditferent matter ; but nothing 
 can be clearer than that the compilers did not, in any 
 thing, feel themselves at liberty to go a hairbreadth be- 
 yond the written Word. Whether it were necessary, or 
 could serve any good purpose to have such books, seeing 
 that the Scriptures are acknowledged to be, in all things, 
 the supreme authority, is a question which we shall im- 
 mediately endeavour to answer ; but it is unfair to repre- 
 sent the mere existence of such Subordinate Standards 
 as insinuating that the Scriptures are not complete — not 
 sufficient in their statement of truth. 
 
 (2) It is averred, again, in the objection under review, 
 that if the existence of Confessions of Faith does not im- 
 pugn the sufficiency of Scri[)ture, it implies that the Scrip- 
 tures are defective in clearness nnd arranfjement. For, if 
 not, it is argued, whence the need for these Compilations ? 
 Why not rest satistieil with the inspired statements in the 
 form and order in which they occur in the Bible ? Is it 
 possible for the Scholastic Theologian to im]/rove upon 
 the Apostles and Prophets ? 
 
 The full answer to this objection will be found in the 
 statement which we are about to make, of the purposes 
 served by Creeds and Confessions ; but we would, at pre- 
 sent, observe, that no person regards it Jis in disparage- 
 ment of the clearness of Scripture, when spoken or written 
 expositions of its meaning are attempted, or in disparage- 
 ment of its method and order, when, in treatises of system- 
 atic theology, an attempt is made to present, in logical 
 sequence and relation, the doctrines of tlie inspired 
 
DOCTRINAL STANDARDS. 15 
 
 volume. Why, then, should doctrinal Formularies be against theo- 
 held to reflect upon the one or the other ? Certain very t|'feg*'and'o*ai 
 important practical ends, it is believed, may be subserved teaching, 
 by such Formularies, and, in framing and using them, we 
 are merely applying Scripture itself, according to our 
 understanding of it, in a certain way ; even as in oral or 
 written discourse, founded on Scripture, we do but apply 
 Scripture. If the Formulary is unscriptural, or, if the Ser- 
 mon or religious Treatise is unscriptural, that is another 
 matter; but the mere fact of arranging and moulding the 
 statements of Scripture, as is done in the Confessions, 
 cannot, we think, be held as in itself dishonouring to the 
 Word of God. 
 
 The Bible does not profess to be a treatise in sy stoma- S'''^®.°°'i * 
 tic or logical form. It was given at " sundry times and systematic 
 in divers manners " by men who " spake as they were 'orm. 
 moved by the Holy Ghost ;" and the popular mould in 
 which it is cast has been chosen, in Divine wisdom, to 
 give a value to the " lively oracles" which is far above all 
 completeness in scientific arrangement. Who does not 
 feel the meaning and the value of the Form which God 
 has given to His Word ? Who does not perceive that the 
 Scriptures would have come to large classes of men under 
 great disadvantage, had they been given as a systematic 
 treatise ? But, whilst recognising, with devout gratitude, 
 the wisdom and goodness of God, in impressing upon His 
 W^ofd the characteristics which it exhibits, the Church 
 does nothing amiss — nothing in forgetfulness of the /orm 
 of Scripture — when, for certain important ends, such as 
 the more ready convincing of gainsayers, or the manifes- 
 tation of her testimony to the truth, she draws up and 
 sanctions compends of Scripture doctrine, as in our Con- 
 fessions of Faith and other doctrinal Symbols. 
 
 Never has the Church of Christ been more actuated History shows 
 by reverence for Scripture, never less disposed to substi- conV'^si"'^ ^^^ 
 tute anything for it, than at the periods in which our does not 
 great historical Symbols were drawn uj). The members ^'™inish re- 
 of the Council of Nice, or of the Westminster Assembly, script* 
 or the framers of the Augsburg Confession, were not men 
 who set little store by Scri[»ture, or would have tolerated 
 any attempt to supersede it, in any of its proper uses, l)y 
 merely human com[)ositions. Is it not also true that the 
 times in which the Church has kept fast by her Subordi- 
 nate Standards, are the very times in which the Scriptures 
 have been loved and valued ; and that, on the other hand, 
 (li8es<teem of her Confessions, or carelessness about them, 
 
 ture. 
 
16 
 
 VINDIC».TION OF 
 
 Ufces of Con- 
 fessions of 
 Faith. 
 
 Standards a 
 protection 
 against error- 
 
 has been found to mark the periods in which the Word 
 of (^')d was little prized ? How was it in Scotland and 
 England during the greater part of last century ? How 
 has it been on the Continent of Europe ? There is more 
 than accident in this coincidence ; and we ma}' confidently 
 appeal to history to show that the estimation in which 
 the Church has held her Symbolical Books, is not some- 
 thing to be subtracted from the reverence and affection 
 due to the Word of God. 
 
 We now proceed to point out some of the chief uses of 
 Confessions of Faith, and other doctrinal Formularies, 
 with si)ecial reference to our own Confession, and the 
 Catechisms associated with it. 
 
 1. The Subordinate Standards of the Church are an 
 important aid in protecting it against error. We say 
 important aid ; for no one will claim that they are the 
 only protection against heresy, or even the first in rank, 
 which the Church of Christ enjoys. Surely, in regard to 
 this matter, no means is entitled to take precedence of 
 the faithful preaching of the Word. This is the main 
 instrumentality which God has ordained, at once fo)' the 
 diffusion of the truth, and for the counteraction of perni- 
 cious error ; and should it fail, it were useless to expect 
 that the best Confession should either preserve the vitality 
 of the Church, or prove of much service against false 
 doctrine. Again, a place of no little honour should be 
 allowed to the Literature in defence of the truth, which 
 has emanated from the Church in many lands, and in 
 many ages. It is quite impossible to assign to each of 
 these instrumentalities, and to others which might be en- 
 umerated, their respective shares in the honour of repel- 
 ling the assaults of error, and maintaining the Faith in 
 its integrity ; but we claim that some share in this honour 
 is certainly due to the Confessions and Symbols which 
 the Church has, from time to time, adopted. The state- 
 ment now advanced should not be controverted by any 
 intelligent student of the Church's history. Moreover, 
 the instinctive aversion with which errorists regard Con- 
 fessions of Faith, testifies that they feel them to be an 
 impediment in their way. It will frequently happen 
 that the first indication of unsoundness in doctrine — the 
 first token of proclivity towards error — is the hostility 
 manifested towards those Symbols which express the 
 beliefs held by the Church of Christ in all ages. 
 
 We may easily see how doctrinal Formularies, clear and 
 
DOCTRINAL STANDARDS. 17 
 
 concise in their language, should serve the purpose now 
 referred to. In briel and emphatic terms, little capable 
 of being misinterpreted, they enunciate what God has 
 taught His Church regarding the meaning of His Holy 
 Word, Their very presence in the Church — the very 
 knowledge, on the part of the Church's members, that 
 ."such formal solemn declarations of the Church's Faith 
 exist, has its influence in regulating belief, and restraining 
 heretical tendencies. 
 
 But more especially are these Formularies serviceable 
 in preventing teachers in the Church from propagating 
 an3'thing contrary to the truth. For the office-bearers of 
 the Church are supposed, at their induction, to have given 
 their solemn as.sent to its Standards. Unless, therefore, 
 their conscience be .somewhat lax, they will not remain 
 in office, and teach what is contrary to their vows at 
 ordination. Ca.ses will be remembered by any one who 
 has knowledge of those branches of the Church in which 
 Confessions have been ojierative, whei'e teachers who had 
 embrao'cd unsound opinions voluntarily abdicated their 
 position. But, should the errorist not do this — should 
 conscience allow him to disregard altogether, or to give a standards are a 
 non-natural meaning to the Symbols he has subscribed, it SnsouJd^^^"'^* 
 becomes nmch easier than in other circumstances, to teaching, and 
 bring home the charo:e of error, and vn'ocure his expulsion. ^^^^ facilitate 
 
 AT T 1 • 1 J o. • • 1 • ii • j^ , t"^ conviction 
 
 JNo dishonour is done to Scrif)ture in making this state- of the 
 
 ment. For while Scripture, in all its great doctrines, is errorist. 
 abundantly clear, yet the field of Scrijiture is very large ; 
 and there are statements, in ])laces of it, which the in- 
 genious errorist will have little difficulty in perverting ; 
 thus his conviction will be much more difficult, where 
 he has not subjected himself to a test of comparatively 
 easy application. Suppose, e.g., the case of a teacher in 
 the Church charged with denj^ing the divinity of our Lord. 
 If you try his doctrine simply by appeal to Scrijtture, he 
 will, probably, wander over the whole Bible, and give and 
 defend his interpretation of the jiassages — many of them 
 I capable of being much perverted — which lie is sure to 
 i adduce in his favour. It will be difficult to bring his case 
 "to an issue. The Church Authorities may, indeed, decide 
 that his interpretations of Scripture are illegitimate ; or 
 may even enunciate, before he enters on his defence, what 
 tlie Scriptures really teach respecting this momentous 
 doctrine. But this is simply to have an umm^itten Con- 
 fession of Faith — an exposition of Scripture understood 
 
18 VINDICATION OF 
 
 to be sanctioned as the true one — and is, surely, less 
 satisfactory than to have some short and clear Synil><)l 
 which shall have been deliberately assented to by all. The 
 very excelleiicies of the Scriptures, their very perfection 
 for the great ends for which they were given, render them, 
 we may with reverence say, less suitable for immediate 
 application to the purjjose we are speaking of. 
 No injustice in No teacher in a Church possessing a Confession, has 
 fesS^a^s a**°' ^^^y ground for complaining of injustice done him, if his 
 test of doctrine is brought to the test of a Formulary which he 
 
 teaching, j^^^^ himself subscribed ; and it implies want of candour 
 or of intelligence to raise an outcry when parties are thus 
 dealt with, as if their rights and liberties were overridden 
 by ecclesiastical tyranny. 
 Service ren- w^-g }ia,ve not space to enlarge more upon this use of 
 stanJa^rds not the Confession. We have been careful not to exjiggerate 
 exaggerated, its valuc in respect to the end spoken of. We have not 
 assigned to Creeds the highest place among the means by 
 which God, in His providence, preserves His truth from 
 corruption ; an d certainly no word has been used which 
 puts Confessions, or anything else which falls under the 
 category of means, in the place of the enlightening, life- 
 giving, and purifying presence of the Spirit of God : " Ex- 
 cept the Lord keep the city, the watchman waketh but 
 in vain." 
 Confession of 2. Confessions of Faith are declarations of the Qhurclis 
 t^tho *^eJk° P'^'inciples, fitted to be useful to several classes of persons, 
 ingtheVeiiow- but especially to those who are seeking the Felloiuship of 
 ship of the ff^^ (Jhurch. The duty of the Church, in making known 
 Church. j^^^ Principles, as well as her Aims, is chiefly discharged, 
 
 no doubt, by the public preaching of the Woid. Even 
 as in regard to the previous point, this agency must be 
 placed first. It cannot be said by any to whom our pub- 
 lic religious assemblies are open, that they have no op- 
 portunity of learning what we believe concerning the 
 things of God. And, in the declaration of our principles 
 and exhibition of our testimony, preaching is aided, in 
 these latter days, by a varied and abundant religious 
 literature. But yet there is room — may we not say 
 necessity .?~for something more. Many will wish to see 
 some Authoritative Statement, in moderate compass, as 
 to what the Church really holds. We cannot doubt that, 
 when Creeds began to be sanctioned, the Church, amongst 
 other ends to be served by them, contemplated the one of 
 which we now speak. And these ancient Creeds, so far 
 as they went, were adapted to fulfil the purpose mentioned. 
 
DOCTRINAL STANDARDS. t9 
 
 Who, after reading the Nicene Creed, could have any 
 doubt as to what the Church held concerning the Trinity? 
 Or who could examine the Creed of Chalcedon, and not 
 know what the (yhureh believed concerning the Person 
 of her Lord ? Hero were the utterances not of an indivi- 
 dual member of the Church, however eminent, but the 
 well-considered, formal, solemn testimony of the Church 
 in its collective ca[)acity. What farther was needed to 
 attest, in the most authentic manner, the doctrines and 
 principles on which it rested ? 
 
 The Church might, indeed, have said to all who im- 
 pugned her doctrines, or made inquiry regarding them, 
 " Here is a book which we hold to be inspired of God. 
 We believe all that is therein contained. Read it and 
 you will have sufficient knowledge of our doctrines. This 
 is our rule of ftiith : this is our nde of life." But suppose 
 the assailant or the inquirer to have replied : " We wish to 
 know how you interpret the book, and what you regard 
 as its scope and drift touching the high questions with 
 which it deals." When thus addressed, would it not be of 
 obvious advantage to be prepared to furnish such a state- 
 ment of the Church's faith as the Symbols we have re- 
 ferred to contain ? 
 
 The churches are not now, it is true, surrounded, as in 
 ancient times, with a population in great part ignorant of 
 the very primary truths of religion ; and it might seem as 
 if, with respect to the matter referred to, Confessions 
 could now, at least, be dispensed with. No person in 
 Christendom, who has any intelligence at all, is ignorant 
 that the Church of Christ holds the doctrines set f )rth in 
 the Ajjostles' Creed Let us, however, call to mind the 
 circumstances in which the Church finds herself in these 
 later times. The visible Church is now sadly dismem- 
 bered ; for not only has the East been separated from the 
 West, but Protestantism, in great strength, has seceded 
 from the corrupt Church of Rome ; and the children of 
 the Reformation, alas ! have not been able to dwell to- 
 gether, but are separated and distinguished by diversities Difforencee 
 m doctrine, which we cannot always call unimportant. Ug^oSsdenom. 
 It seems, then, as if in view of this the present state of inations make 
 
 Christendom, the necessity of churches having their Con- "«<'««sary 
 
 f' • J rt . . ■■ s . some declara- 
 
 essions, were very apparent. Earnest-mmded men, who tion of their 
 
 •eek intelligently to determine their church connexion, P"°o'Plefl. 
 
 tv^ill often desire to know what this or that religious deno- 
 
 inination holds,and wherein it differs from other denoraina- 
 
 lions occupying, perhaps, the same territory. Now, the 
 
20 VINDICATION OF 
 
 churches should be pre[)ared to meet this case, and to put 
 it in the power of ever}' one to examine their position and 
 claims. Men have a right to say to us, e. g., " You call 
 yourselves the Presbyterian Church ; you claim, we doubt 
 not, to be, in doctrine, discipline, and worship, accord- 
 ing to the New Testament model. We wish to see 
 some authoritative account of what you do hold respect- 
 ing the Faith, Constitution, and Functions of the Church 
 of Christ." 
 Presbyterians We, as Presbyterians, are alwa3's glad to be thus ad- 
 glad to point dressed, and have satisfaction in referring all who incpiire 
 Standards. Concerning us, to the Westminster Confession and Cate- 
 chisms. Is it not well, we ask, even for this puri)ose, 
 that we have our Subordinate Standards ? Would it im- 
 prove our ])osition should the views of some prevail, and 
 these and similar Documents be cancelled altogether ? 
 Confessions a 3. Confessions c^f Faith, by helping to sup})]y the mem- 
 ''"rt'f ^f ""v° ^^^^ ^^ ^^^^ Church with grounds of confidence in theii' 
 among church^ mutual Orthodoxy, hecoDie hoitds of union and fellowsldp 
 members. among them. In seeking connection with any branch of 
 the Church of Christ, one will desire to know what is be- 
 lieved by those with whom he is to stand in so close and 
 sacred relations. Should he discover that they differ 
 widely from him in their understanding of the most im- 
 portant doctrines, he can hardly expect, by joining theii- 
 fellowship,to have his edification and comfort promoted, 
 or even, with advantage, to render his [)ersonal testimony 
 to the truth. He will be held, we cannot say unjustly, 
 in measure responsible for the soundness in the faith of 
 his fellow church-members. The principles of the Society 
 he unites with, and is incorporated into, will be held to 
 be endorsed by him, and its ies})onsibilities assumed by 
 him, in conjunction with his fellow-members. This is the 
 common judgment of mankind, and it is of no little im- 
 portance that it should be res[)ected. Many br.aii hes of 
 the Church have greatly suffered, and many excellent 
 Christian men have had their testimony to the truths of 
 the Gos|)el much compromised, by their union in church- 
 membership with those who held little in common with 
 them regarding the most important doctrines of Scripture. 
 Comfort in But even were one not held, in any measure, respon- 
 
 requrres^^ sible for the belief of his Church, must not the comfort 
 mutual confi* of fellowship be greatly impaired where there exists a 
 B^°ndneBs°in ^^^* ^^ confidence in the doctrinal soundness of those 
 the Faith. Called Christian brethren, or where it is not possible to 
 attain to satisfaction on this point ? Many persons, we 
 
DOCTRINAL STANDARDS. 21 
 
 dare say, will reply to us, thr.t Doctrine has little to do 
 with Fellowship, and that all that is required to mutual 
 confidence and edification is the possession of Christian 
 character and pious feeling on the pai;t of those who are 
 brought together. But is it well, we may ask, thus to 
 separate between Christin.n character and soundness in 
 the Faith ? Is the formcx likely to escape decay, where 
 the latter is seriously impaired ? 
 
 D^ we, then, expect every member of the Cliurch to Subscription 
 subscribe its Formularies, in order to give assurance to °of required^ 
 his brethren respecting his belief? Is it not too much to on the part of 
 demand of all applicants for church membership, that F'^^^f j^"''"' 
 they shall accei)t every statement in such a Document, cburoh. 
 e. g., as the Westminster Confession of Faith ? We readily 
 admit, that there are persons to whom we should not be 
 justified in refusing church-membership, although they 
 could not set their hand t(j the whole doctrine of our 
 excellent Confession. They may not have been able to 
 examine it witli sufficient care to give an altogether 
 intelligent assent to it ; or there may be matters embraced 
 in the Confession, respecting which some degree of doubt 
 remains with them ; yet they are so evidently the Lord's 
 chilflren, and so cordial in their appreciation of evangelical 
 truth, that we should greatly exceed our authority in de- 
 clining to admit them into our Communion. What is 
 , now said is no novelty among us, but is generally ad- 
 mitted and acted upon in the Presbyterian churches ; and 
 a distinction is made between the terms on which ojfice- 
 Ixiarei's of the Church are inducted, and those on which 
 ot'dinai^y members are received. Nor is there any hard- 
 ship in requii'ing of those to be set apart to teach and 
 rule, a fuller declaration of theii" belief than is necessary 
 in the case of unofficial members — of those asking nothing 
 more than to be recognised as the disciples of Christ. 
 
 But, in allowing this distinction, the Church does not p,;„„,„ „,^ 
 abate ner testimony nor impair the value of her Stan- bers should 
 dards as a bond of Union among her members. Persons °y^ propagate 
 may be received into communion who have not yet seen prsUion* to^the 
 their way to the acceptance of everything contained in ^°'^^ P"n- 
 these Standards ; but if the Church is'f^iithful in their ad- Sda/ds^^ 
 mission to fellowship, they hold nothing in contravention 
 of the main ])rinciples therein exhibited ; and should pri- 
 vate members of the Church teach and projjagate views 
 inconsistent with the Church's testimony, it is right and 
 necessary that they should be held to account, though 
 ■they should not have subscribed the Formularies. But 
 
22 VINDICATION OF 
 
 the truth is, that if the Cliurch's teachiiuj remains sound 
 — if the Pulpit is not uncertain in its utterances — tliere 
 is, in ordinary circumstances, little danger of serious error 
 making much progress among the people. It is surely a 
 matter of great consequence, that those joining a com- 
 munion should have the best guaranties for the character 
 of the t('acJrh)g everywhere heard within it. 
 Confess' is of The possibility, of course, always exists of a church so 
 they^cannu? of ^J^Hi^g ffom the doctriuc (jf her Standards, that these shall 
 themselves becouie practically obsolete, though they have not Ween 
 TruTh^^ ''^^ formally set aside. And if so, what is the value of Con- 
 fessions or Articles, as a bond of Union ? How do they 
 serve to regulate church-fellowship ? We re})ly, that we 
 have been careful not to put Formularies of doctrine in a 
 place which cannot belong to them, nor to attribute to 
 them a j tower which they cannot exercise. They are not 
 a substitute for tlie Sp'rit's presence in the Church, nor 
 for the faithful preaching of the Gos])el, nor for faithfulness 
 in the administration of discipline, nor for honesty on 
 the |)art of nunistt'r.s and [)eople. But wheie a church is, 
 on the whole, vital, — where she is disposed in love and 
 fidelity to make her Standards opei'ative, they will jirove 
 of real service in securing the unity and harmony of the 
 Church, and inspiring her members with umtual con- 
 fidence. 
 
 Were we to compare churches which have Confessions 
 nnd r(iS2)ect them, with churclies which either have no 
 Confessions or have allowed their Confessions to become 
 a dead letter, we should be struck with the great ditler- 
 ence between them as to their con.sciousness ot'iiuitij — of 
 a common life and eonimon responsiliilit} Inr the condi- 
 tion and action of the Church. In some churches, all 
 that many a pious man st-eks is that he shall be allowed 
 to hold the trutli ; if a minister, to preach it, and to re- 
 gulate his personal conduct in accordance therewith. He 
 hardly thinks of any kind of united action on the jtart of 
 his (Jhurch, in tlie interest of the ti'uth, as ol possible je- 
 alization. He never dreams of responsibilitx attaching to 
 himself, for the attitude in which his Churcli is found, and 
 the influence she puts forth. If liis Church's ministers 
 are evangelical and faithful, he is glad; if the contrary, 
 The Standiir<l8 lie niouJiis in private, but hardly feels as if called to 
 of a church j^^ anvthiii'' more. Now, where this state of things 
 
 aisistin . ' , ^ . . 1 ,. . 1 1 ii /^i 1 
 
 devoloplnK the exists, there IS serious detect and weakness ; the Church 
 feeling ol [^ „,, (dijeet of compasHion to her friends, ajid of scorn 
 bo'dyf ° " ft"tl deri.sion to her enemies How difiennt it would 
 
do(;trixal standards. 23 
 
 be with her did a coinpliito organization, and a pervasive 
 sense and feeling of unity, allow her to put forth her 
 strength, in one direction, for good. 
 
 There are, again, other Churches — may we not, without 
 otFence, name our own, thii Presbyterian ? — in which the 
 Body is far more intimately one. Every member of the 
 Church is taught to chei'ish the feeling that he is a part 
 of i<-, and to realize the responsibility therein involved. 
 Along with all his brethren in comiimnion, he is account- 
 able'for the doctrine heai'd throughout his Church, for the 
 administration ol"disci[)line, for theaction of church-courts, 
 for the general procedure of the Body. He, personally, 
 has responsibility. He must disci lai'ge his duty in this 
 regard, and keep his conscience clear. He must strive to 
 make his influence, be it great or small, tell upon his 
 Church, to the increase of her strength for good and to- 
 wards the removal of evil. The general condition of the 
 Church can no more be matter of indifference to him, than 
 the general condition of the l)ody to the eye and the ear, 
 the hand and the foot. If this feeling of resj)onsibility is 
 regulated by intelligence, and accompanied by love of 
 the brethren, it is an element of great strength and value 
 to the Clunch. How nmch the Presbyterian Church has „, „ . 
 iieeu intlel)te(l to lier sen.se of a common liie ' How nobly, terian Church 
 at many periods of her history, luis she moved as a unit ™"^h indebted 
 \uitler its intiuence ! And how nobly, too, in times of common re- 
 declension, have faithful Minorities within her pale striven sponsibility. 
 to rectify her doctrine or her policy, and to bring her 
 iiack to fidelity and truth ! It would be too much to 
 a^ciibe all this to her having a common Creed; but we 
 aie very confident that the place whi(Oi she has given to 
 her Standards, is one of the conditions under which this 
 feeling of a common responsibility, and power of a com- 
 m(jn life, have been develo])ed. You will not, unless we 
 are greatly mistaken, find these in equal degree in churches 
 which have no Confession, or in which, from whatever 
 cause, Confessions have become a mdlity. While the 
 history of Congregationalism is, in many respects, ex- 
 tremely honouiable, it catmot compare with that of 
 I'lesbyterianism, in the niatter of developing a healthy 
 consciousness of a conunon life in the Church. 
 
 4. The Sul "ordinate Standards of a Church imtij be valu- standard* a 
 
 (ihJe (iiiidm in the, work of relifiiouf inntructlon. No end '''.'".'"'.^"'■y '" 
 11 1 , 1 - • 1 • • roligiom In- 
 
 seived by such ( ompositions can l)e of greater nnportance strucUon. 
 
 th;in this. We shall, therefore, dwell upon it with ratlier 
 
 greatei fulness than has been observed upon any of the 
 
 I'levious topics. 
 
24 
 
 VINDICATION OF 
 
 AncientCreeds The ancient Creeds, the Apostles', Nicene, Chalcedon, 
 brief, yet of Athanasian, were comiiarativelv short, and relate chietly 
 
 some value in , ^ , „i /• , i , i /-ii i > t i- /• • i 
 
 directing in- to (rOrt. 1 hey set lorth the C hurch .s beliei conceinnip,- the 
 struction. doctrine of the Trinit}^, the divinity of the Son and of the 
 Spirit, and the relations of the Persons in the Godlieadto 
 each other. The A|)ostles' Creed, though the briefest, is, 
 perhaps, the most comprehensive of them all. These ven- 
 erable Synibols do not exhibit, with any detail, the teach- 
 ings of the Sciiptures concerning imin, — his original holy 
 condition, his state as fallen and under the curse, his state 
 as regenerate. Nor do they furnish any adequate state- 
 ment of the work of the Son, and the work of the Holy 
 Ghost in redem))tion. They are narrow in their ranirr, as 
 compared with any one of the Confessions or Formulas 
 originated by the Reformation. It hence arises — not to 
 sjieak of their brevity — that they had not the value, foi" pur- 
 poses of instruction, which belongs to our modern Sym- 
 bolical writings. Yet, brief as they are, and partial in 
 topic, these ancient Creeds indicate many [)oints which 
 must have prominence in any cour.se of religious instruc- 
 tion. But when we refer to the principal Confes.sions of 
 the Protestant churches, whether the great Lutheran Sym- 
 bol, or the Confessions of the Calvini.stic side of the Refor- 
 mation, how admirable are they in their com]»rehensive- 
 ness, as in their arrangements of tof)ics ; and hinv well 
 fitted to become Directories in instruction. Let us speak 
 more especially, in this conne(rtion, of our own Standards, 
 and thus give to our remarks a more practical turn. In 
 the Westminster Confession of Faith we have a most ex- 
 cellent System of Theoloyy. Hardly any topic is wanting 
 which would enter into a cour.se of in.struction, whether 
 for the old or the young, whether for the ordinary learner 
 or the scientific student. Compare with it the most ela 
 borate of our great works on Systematic Theology, and you 
 will find tile substance of them all in this atlmirable Com- 
 pend. Look over the " contents " of our Confession, be- 
 ginning with the chapter — " Of the Holy Scripture.s," and 
 ending with the chapter — " Of the Last Judgment," and 
 tell us what is absent, on which a parent would wish to 
 instruct his children, a minister his people, or even a theo- 
 logical professor his studenty. And as the work is rom- 
 prehensive, .so its arrangement is good, and its definitions 
 and statements remarkalde for clearness and point. All this 
 might, indeed, be expected, when we remember that tor 
 four years and a half so many of the most eminent divines 
 of Great Britua, in a period singularly favour"d v ith 
 
 Westminster 
 Confession, 
 an excellent 
 system of 
 Theology, 
 
DOCTRINAL STANDARDS. 25 
 
 pious and eminent divines, were assiduously engaged in 
 the preparation of our Standards. It results from our 
 Confessions' possessing in so high degree the qualities 
 mentioned, tliat it must be of great use as a guide to those 
 who conduct courses of religious instruction. All the 
 main topics are here given ; the territory to be occupied, 
 carefully mapped out ; and there should be little difficulty 
 on the part of the intelligent instructor who follows the 
 Confession, in ex[)anding and illustrating, as tar as may 
 be requisite to make his teaching practically effective. 
 We are not here speaking of a thing which has never 
 been attempted ; and suggesting a use of the Confession 
 not contemplated by its compilers, nor thought of by the 
 generations of our fathers, who have had this book in 
 
 ?■, • • «« r ' L !.• • Confession of 
 
 their j)Ossession. Many a course oi instruction, given service in 
 from the j)ulpit, has kept the Confession steadily in view ; arranging a 
 — not to its deti'iment in point of originality and force, 8°ru'cTio°n for 
 and greatly to its advantage in respect to fulness and pulpit, 
 method; — securing also a proj)er relative ]M-ominence in 
 the treatment of the several truths and principles of Reve- 
 lation. We by no means say that the exposition of the 
 Confession of Faith should be, for us Presbyterians, the 
 true idea of preaching; but we cannot refrain from stat- 
 ing our opinion, that when such an aid in the ordering of 
 instruction is quite disregarded, preaching, in many in- 
 stances, will suffer loss. The tone of tlie book, we may 
 also say, is admirable ; and the statements of divine truth 
 which the Contession lays before us are calm, reverent 
 and withal thoroughly evangelical. 
 
 But it is not for the puljjit alone that the Confession '^uide in 
 has value as a Guide or Directory, in ordering courses of p^JJ^^^^J"^ ^'''** 
 instruction. It might obviously be referred to with much 
 advantage in teaching cla.sses of young persons; and at a 
 time when so nmch attention is wisely bestowed by minis- 
 ters and otliers upon this department of work, it i.s well 
 that the Confession should be drawn upon, as far ns it 
 nifiy furnish assistance. 
 
 When, howtver, the question of the Standards, in their The 
 relation to instruction, is before u.s, the CaWcliisDiNiitouim Caicchisms 
 come into prominence. * or the very purpose ot .serving valuable for 
 ;is " Directories" in tl)e instructing of "tho.se who are of r"'^P'"'«? "^ 
 weaker capacity," and of " such as have made some pro- 
 ficiency in the knowledge of the grounds of religion," 
 were the Catechisms agreed ujum. 
 
 The ilocfriiie of the Catechism, it is superfluous to say, Doctrine of 
 is the .same as that of the ConfcHsion ; and while .several ConfoMionn 
 
 and 
 
26 
 
 VINDICATION OF 
 
 The Shorter 
 Catechism of 
 great use. 
 
 Catechisms the topics treated of in the Confession are omitted in the Cat- 
 same, echisins, the arrangement is substantially the same. 
 
 With resj)ect to the Shorter Catechism, it is spoken of 
 by all who ar(i not opposed to the doctrine of our subor- 
 dinate Standards, with nearly unqualihed praise. This 
 praise is untjuestionably merited ; but it behoves us to 
 see that words of com])Iiment become not a substitute for 
 diligence in the use of the Catechism. Few of the mem- 
 bers of our Church, who are heads of families, Wduld think 
 it right, wo hope, to disuse the Catechism in the instruc- 
 tion of their households. It would be hard, indeed, to 
 find anv Manual for catechising which could advantagje- 
 
 •' . T .1.1 ^ 
 
 ously rei)lace it We mention the following features of 
 the Shorter Catechism as admirably qualifying it to serve 
 the [)ui"pose for which it was comi^iled : — I. Its comprehen- 
 siveness. The Shorter Catechism comprises everything 
 regarding the facts and principles of the Christian Faith, 
 which we need to teach the younger members of our fam- 
 ilies. We have stated that some matters found in the 
 Confession are left out of tlu; Catechisms ; and it will be 
 admitted that while these matters are properly enough 
 The Sho embraced in the ( V)nfession, they are, with equal propriety, 
 
 Catechism omitted in the Catechisms. The Confession of Faith hsis 
 characterized chaptcrson "Christian Liberty, and Liberty of Conscience," 
 henst^neVs. on " Marriage and Divorce," on the " Civil Magistrate," on 
 "Synods and Councils; " now it is evidently not necessary 
 that the Catechisms should contain anything eipiivalent 
 to these chapters. ]^ut the most rapid analysis of the 
 Shorter Catechism will show what a variety of toi)ics is 
 found in it, and how comi)letely the ground necessary to 
 be occupied, is surveyed and taken possession of. After 
 the two introductory (juestions, touching the " Chief End 
 of man," and the " Rule given to direct us how we may 
 glorify and enjoy Him," the Catechism proceeds : — " What 
 do the Scri{)tures priiicijially teach ? " The answer indi- 
 cates the method of the book : " The Scriptures principally 
 teach 'what man is to believe ''.oneerniwj God, and, wfiat 
 duty God requires of man." This is the simple two-fold 
 division of its contents. Under tha Jirat general head we 
 have such topics as these : — The Trinity ; the decrees of 
 God ; creation and j)rovidence ; man's original condition ; 
 man's condition as fallen ; God's purpose of mercy ; the 
 Redeemer — divine and lunnan — prophet, j)riest and king; 
 the work of the Spirit in the aj)plication of redemption ; 
 the benefits of redem|»tion, whether in this life — justifica- 
 tion, ad(H)tion, sanctihcation, — or in the life to come — per- 
 
 Analytiis of 
 contents of 
 Shorter Cate- 
 <!hi(m. 
 
DOCrillNAI- STANDAUDS. 27 
 
 feet blessediK-'ss in tlio full cnjoyinout of God to all eternity. 
 Uixler the second hcfid we have a careful analysis and ex- 
 ixisition of the Ten Commandments, as a summary of the 
 Moinl Law. Then the duties of Faith and Reuentance 
 are explained Finally, the ordinary Means of Grace are 
 treated of, — the hearing; of the Word, the Sacraments and 
 Prayer. 
 
 l\o one is likely to complain of the omission of topics 
 on which our youth should be catechised. On the con- 
 trary, some are otiended (we s))eak of those who ao;i'ee 
 with the Doctrine of the C itechism) with the introduction 
 of certain points, which they think should be presented 
 onlv to a maturer class of persons than those for whose Blamed by 
 
 ben'etit the Shorter Catecliism was specially intended. '',"T'''"''°.^'°' 
 rin 1 • , ■ 1 1 ^1 i. i.1 n i. 1 •■ I- ducing topics 
 
 Thus, objeeti'U has been taken to the Cateelusm tor con- which are too 
 
 taining anything respecting the decrees of God. Some have high for the 
 us.'d even strong terms in condemnation of the impropri- y""°*^' 
 et\ of l)rins>in'r so hifjh a subject l>efoie t!ie minds of chil- 
 dren But we might ask whether there is any statement 
 in the Catechism regarding the decrees of God which can- 
 not safely fall into the hands of those who are su|>j)osed 
 to read the Scri])tures ? What docs tlie Catecliism say ? 
 '' The decrees of God are His eternal purpose, according Scriptures 
 to the counsel of His will, whereby, for His own glory, ""faon^'tho"' 
 he hath fore-ordained whatsoever comes to pass ;" and young on the 
 again, "■ God having, out of His mere good j)leasure, from same (,'rouDci. 
 all eternity elected some to everlasting life, did ( nter 
 into a covenant of grace to deliver them out of an estate 
 of sin and misery, and bring them into .an estate of 
 salvation by a Redeemer." Now, we may well ask, 
 whether, if it be improper to bring such words belbre 
 children, it b<' not retjuired, that in reading the Scrip- 
 tures, children should keep their Bibles closed at such 
 j)assages as the following : "According as He bath chosen 
 us in Him, before the foundation of the world, that we 
 sh'-nld be holy, and without blame before Him. in love: 
 having predestinated us unto the adoption of children 
 bv Jesus Christ to Himself, according to tlie good pleasure 
 of His will?" 
 
 The Catechism enters into no speculations of human Catechlim 
 philosophy rei'ardin<; this hinh theme : it aims nicivlv j^t ««•.*»«"■ "P«o"- 
 stating, in the plainest words, the teaching of the 15ilile; 
 and if it lias erred in introduiMng this matter, its mode of 
 presenting the whole subject of the C\>venant of Grace — 
 of the w(»rk of redemption — would need to he greatly 
 moditied The truth is, that there is little ditlerence be- 
 
28 
 
 VINDICATION OF 
 
 The Shorter 
 Catechism 
 characterized 
 by Depth ; yet 
 not too deep 
 for the young, 
 >f carefully 
 explained to 
 them. 
 
 Definitions 
 committed to 
 memory may 
 properly be 
 
 tween the Child and the Man, in regard to ability to c<.)ni- 
 prehend what the Catechism says, or what the Bible says, 
 about the Decrees of God and Predestination. Besides, 
 the faith of the Church should never transcend, on this 
 or any other matter, the plain teachings of Scripture ; and 
 if, in our statements regarding the divine fore-ordination, 
 Scripture be closely adhered to, we can see no good reason 
 why the Catechism should observe an entire silence on a 
 subject to which the Scri})tures so often and so plainly 
 make reference. 
 
 But in making these remarks, we lind ourselves defend- 
 ing the Catechism against the charo-e of beincj too com- 
 prehensive — not the reverse. We may su|)pose it, there- 
 fore, on all hands, admitted, that the Catechism embraces 
 everything which should be found in such a Manual. 
 
 2. The Shorter Catechism \h characterized by Depth. We 
 are quite aware that many regard this feature of it as a 
 serious disadvantage, rather than a [)oint of merit. Ref- 
 erence has already been made to the charge brought 
 against it of introducing topics which had better be omit- 
 ted : very generally, the same parties who blame it on tliis 
 ground, would censure it as being also too profound for 
 the young ; as well as too hard and technical in its lan- 
 guage. In ort'ering a word of vindication, we assume that 
 the Shorter Catechism is not of necessity the very first 
 catechism used in the instruction of children. There are 
 several excellent little catechisms of a more primary kind, 
 which may well go before it. But, granting this, it is still 
 urged that the Shorter Catechism is deep and teclinical 
 enough for the professed theologian, and altogether too 
 difficult for the young, — certainly not suited to those who 
 are of "weaker capacity," This objection to the Cate- 
 chism is a very plausible one, and is thought to have force 
 by many who are not ill-disposed towards our Standards. 
 We are convinced, however, that the Catechism lias erred 
 on the safer side. It is tar better that our children should 
 have upon their memory definitions and statements a lit- 
 tle in advance of them when first learned, than that in 
 after years they should find that their Catechism, labo- 
 riously committed, is too jn-imary — too juvenile, to be of 
 much value as a perman(Mit possession. These precious 
 seeds deposited in the soil, while yet the sesison appears 
 too early forgrowth, will in due time spring up, and yield 
 abundant increase. It is a mistake to suppose that all 
 the instru(!tion communicattMl to children, all the defini- 
 tions they commit to memory, all tlie views and principles 
 
DOCTRINAL STANDARDS. ' 29 
 
 o'iven them, shoiiM Ito exactly on a level witli their mental somewhat in 
 develo})nient, and should contain no element which niay ''^^^"'^^°.°[*^® 
 unfiild and fructify as they grow towards maturity. No ug^ence/" 
 intelligent Presbyterian is ashamed to recall the words of 
 his Catechism when I'e reaches manhood. If pious, as 
 well as intelligent, he will tell you that these words 
 grow upon him in truth and deptli, the more he reflects 
 u})on them. Yea, many an aged V)eliever among us re- 
 volves in his mind, with a delight second only to that 
 with which the words of Inspiration are remembei-ed, Defi- 
 nitions and Answers treasured u[) in early youth. 
 
 We are persuaded that the Depth and Thoroughness of 
 the Catechism are among its excellencies ; and as to any 
 terms or expressions which are technical or compact, these 
 can, in almost every case, be rendered intelligible, even to 
 pretty young persons, by the competent instructor. It is 
 hard, indeed, to see how the truths of the Bible can be 
 taught at all, without employing terms which some would 
 .stigmatize as technical ; and, certainly, on this ground, 
 the Scri})tures, themselves, have often been found fault 
 with. 
 
 3. The Catechi.sm presents a ^ooc? (nid orderly arrange- Good arrange- 
 "tnentof its toincs. The proof of this has been already ex- ^^^ "^ topi<^s 
 hibited, and need not be i-epeated in the pi-esent con- 
 nexion. There are, as might be ex})ected, different views 
 as to the best order of pi'esenting systematically, the doc- 
 trines of the Christian Religion. The discussion of this 
 difficult question would, however, be altogether out of 
 l)lace in an Essay of the present charactei'. Suffice it to 
 say, that, while some very eminent men have ineferred 
 another starting-point, and manner of development, the 
 order adopted by the Catechisms and the Confession of 
 Faitli is the one most generally followed by writers on 
 Systematic Theology. To those who have studied some 
 of the more lengthened works on this science, it seems 
 very admirable that, in a book of a few ]>ages, it should 
 have been [)o.ssible to condense so nmch matter, whilst 
 giving to it a form and .symmetry not surpassed by the 
 largest and most approved treatises. 
 
 Now it is hardly neces.sary to dwell upon the import- importance of 
 ance of good arrangement in a manual of this kind. All a"'*"gemQnt. 
 that might he said in favour of an orderly manner of 
 handling any com}»lex and importiint subject, would be 
 relevant here. A proper ordering of tojiics carries the 
 mind along naturally and pletisurably, is a great aid to 
 the memory, and secures that one point shall throw light 
 
30 
 
 VINDICATION OF 
 
 Larger Cate- 
 chism also 
 possessed of 
 great merit. 
 
 upon another. Those who may at any time have given 
 instruction accordini; to catechisms inferior to the Slioi'ter 
 in arrangement, will understand anci appreciate the ex- 
 cellence here claimed for it. But in pleading for the use 
 of the Shorter Catechism by parents and other instructors 
 of the young among ourselves, it is superfluous to com- 
 pare it with any other catechism : for the (choice will lie, 
 practically, between it and none. But when the merits 
 of the Catechism are under discussion at all, it deserves 
 to be said, that no catechism of any church, as far as we 
 know, excels it in exact and beautiful order. 
 
 Having spoken thus at length of the Shorter Catechism, 
 we shall not enlarge upon the merits or the uses of the 
 Larcjer. Its high and varied excellencies are admitted by 
 all who have made it a careful study ; and whenever any 
 Presbyterian is heard s[)eaking lightly of the Larger Cat- 
 echism, you are probably correct in judging that he has 
 but an imperfect acquaintance with it. 
 
 This Catechism will be found very useful for several 
 purposes, and especially as a Guide in conducting ad- 
 vanced classes of young persons. In many Bible-classes 
 the Scriptures and the Larger Catechism are the text- 
 books, and are found amply sufficient. It is extraordinary 
 how much matter is packed into some of its Answers. 
 Then all is pervaded by a remarkable wisdom, making it 
 extremely valuable not only in teaching the young, but 
 also to Christian persons of all ages, in cases where direc- 
 tion is sought for the life or the conscience. A single 
 reference will suffice for illustration here. Could any- 
 thing be wiser, more faithful and more tender, than the 
 answers to these two questions : " What is required of 
 them that receive the sacrament of the Lord's Supper, in 
 the time of the administration of it ? " and " What is the 
 duty of Christians after they have received the Lord's 
 Supper ? " We do not give the answers, which are consi- 
 derably long, but only beg of those who allow themselves 
 to speak of the Larger Catechism as obsolete and useless, 
 to ponder these and many other Answers in this book, 
 and then say whether their judgment upon the Catechism 
 does not need to be revised 
 
 We know how, in past ages, the Catechisms were es- 
 teemed and used by ministers and parents in the Presby- 
 terian Church ; nor were the Nonconformists of England 
 and New England behind Presbyterians, for a long time, 
 in their appreciation of the Catechisms, and their assi- 
 duity in the use of them. Our Congregational brethren 
 
DOCTRINAL STANDARDS. 81 
 
 have now very generally, we suppose, allowed the West- 
 minster Catechisms, as also their own Moditications of the 
 Westminster Confession, to fall into disuse among them. 
 With respect to ourselves, we have not |)erhaps sutticient Are we teach- 
 data to compare, quite justly, the present with the past, ingthe Gate- 
 There may occasionally be fears that the comparison would fuuTas^our" 
 not be favourable to our own time. But in any case, let fathers did ? 
 parents, and all others charged with the solemn and res- 
 ponsible duty ofgiving religious instruction to the young, 
 " suffer the word of exhortation ; " let them prosecute 
 their high work with still more prayerful diligence ; and 
 let them not dream of throwing aside, or neglect to era- 
 ploy, a help so valuable as the Shorter Catechism. We 
 greatly fear that where Presbyterians have discontinued 
 the use of the Shorter Catechism, it is to be attributed, 
 in most instances, to a spirit of carelessness about the 
 work in which the Catechism was meant to give assist- 
 ance. Let us tremble at the thought ol" being found 
 unfaithful in a matter so important as the religious train- 
 ing of our children — a matter on which the prosjierity, 
 nay, the very existence, of the Church of Christ depends. 
 And now, in bringing this Essay to a close, we wish to 
 add a word respecting the obligation which rests upon Obligation 
 our own and the other Branches of the Church of Christ, 'e^'ing o° "8 
 to regard with due appreciation those Statements and regard to the 
 Definitions of the great Scriptural truths which have Standards, 
 come down to us, some of them from an early period in 
 the Church's history. We shall, certainly, err if we throw 
 these Definitions, in a body, contemptuously aside. They 
 are, no doubt, human ; we never claim for them an 
 equality with the Holy Scriptures. But they are, gene- 
 rally, the fruit of much study, consultation and prayer in 
 the Church. And while we keep away from the impious 
 Romish doctrine of the Church's Infallibility, we shall 
 not deny, sui'ely, that the Spirit of God, in accordance 
 with the Saviour's promise, has been the Teacher of His 
 people ; and that, moreover, in the Providence of God cer- 
 tain great truths of Scripture have been brought — now ^^P'l''''^ j^?""" 
 one, now another — with peculiar clearness before the the oarefuTde- 
 mind of His Church, so that she has been able to express finitions of the 
 and formulate these for coming ages. Is it not well then tho^c^roh in^ 
 that we should conserve the inheritance which has come the past, 
 down to us ? Is it wise, is it modest, is it quite consistent 
 with due recognition of the Spirit's presence in the 
 Church, unceremoniously to reject all that she offers us of 
 
S2 VINDICATION OF 
 
 the fruit of her toil, in working out the meaning and har- 
 mony of the great Christian doctrines, as declared in the 
 holy Word ? 
 Temperate Our age is restlcss, no doubt, and given to change, and 
 
 suggestions of one token of this spirit is the eagerness which many show 
 not be°heid to have the Church set free from the restraint of Confes- 
 sacrilegious. sions and of Doctrinal Formularies altogether. It is of 
 little use, we know, to meet the tendencies of the period 
 in which our lot is cast, with language of general censure 
 and denunciation. We must try to understand our age, 
 to sympathize with it under its difficulties, and to lead it 
 gently onwards, if possible, to greater securit}' and peace. 
 It would be a mistake, therefore, to treat any temperate 
 suggestions for improving our Formularies in minor mat- 
 ters, or for giving them special ada})tation to the exi- 
 gencies of our own age, as betraying an unwillingness to 
 submit to the truth of God, or a desire to alter essentially 
 the Faith of the Church, It is not necessarily a sacrile- 
 gious thing to si»eak of revising our subordinate Stand- 
 ards ; and we must never speak or act in regard to them 
 as if the epithet subordinate were not correctly used to 
 designate them. But if men wish to have them cast aside, 
 that each one may be fi'ee to believe and to teach what- 
 ever he pleases, or to have them fundamentally revised in 
 the interests of Modern Unbelief, it is obvious that such 
 demands and such a spirit must be resisted at all hazards. 
 The practical dithculties in the way of frequent periodic 
 revision, even in a right spirit, are very great, if not in- 
 superable ; and we could by no means regard it as a wise 
 thing to follow the exam])le of the Reformed French 
 Church, in its early history, in reviewing our Confession 
 every four years. Providence will, no doubt, ojien the 
 way for Revision when it becomes really a matter of im- 
 portance to the Church that it should take place. 
 The Standards Truly, the Presbyterian Church has received many 
 will be in no Legacies of great value, and amongst these we are entitled 
 worthy treat- to number her Subordinate Standards. It were easy to 
 ment if we show that her Standards have rendered important service 
 truths^^which ^^ her in many periods and crises of her history. We, as 
 they exhibit. Presbyterians, shall show ourselves little thankful if we 
 forget all this. But the great security against all at- 
 tempts to displace the Standards — the principal means ot 
 allaying the desire for a doctrinal freedom which the Stan- 
 dards will not allow — is to cherish an earnest love ot 
 those great Scriptural truths, the full and uncompromising 
 exhibition of which is their most prominent characteristic 
 
DOCTKINAL STANDARDS. 33 
 
 Let us " buy the tmth and sell it not." Let us " hold 
 fast the faithful word even as we have been taught." 
 " Let the word of God dwell in us richly in all wisdom 
 and spiritual understanding ;" and then shall we know 
 how to reserve for the Book " given by inspiration of 
 God," a place which no merely human composition may 
 share with it ; whilst retaining, in due respect and honour, 
 Symbols so truly Scriptural in doctrine and tone as the 
 Westminster Confession and Catechisms. It would be a 
 serious evil if the Presbyterian Church should fail in 
 catholicity of spirit and practice ; for it really seems as if, 
 in the present time, it were in no small measure entrusted 
 to her to represent, in her Doctrinal Basis and in her 
 practice and sympathies, the Unity of the Church of 
 Christ ; but it would be an evil of still more appalling 
 magnitude should we e /er waver in our attachment to 
 the Doctrines of Grace, and in our love of those great 
 Evangelical Principles which our Church has been so 
 much honoured to uphold and propagate. May we and 
 all the Churches of the Saints " grow in grace and in the 
 knowledge of our Lord and Saviour Jesus Christ." 
 
HANDSOMELY BOUND IN CLOTH. 
 
 [Price One Oollar. 
 
 CONTENTS r 
 
 "Spirit or Form?- the Worship of God." 
 Jiy tlie Rov. William Mackenzie;, Almonte. 
 
 "ihe Duty and Advantages of Divine Worship." 
 By the Rov. VV^illiam Mackenzie, Almonte. 
 
 '* The Gospel of the Kingdom." 
 
 By tlie liev. J. iM. Giusun, M.A., Montreal. 
 
 "Standards of our Church." 
 
 By the Rev. W.\i, Caven, Professor of Exegetios, Knox College, 
 Toronto. 
 
 "The Atonement." 
 
 By the Rov. David Inglis, LL.D., Toronto. 
 
 " Baptism : Its Use, Mode, Subject and Duties." 
 
 By the Rev. William Gregg, M.A., Profea.soi- of Apologetics, 
 Kn.ox College, 'JVjronto. 
 
 "The Holy Spirit, the Heavenly Teacher." 
 
 By the liev. J. McTavisii, Woodstock. 
 
 "Peace with God, or the Way of a Sinner's Justification." 
 By the Rev. John Thomi'son. Sarnxa. 
 
 "The Lord's Supper." 
 
 By the Rev. Albxandeu Topp, D.I)., Toronto. 
 
 "The Three Pomidations" 
 
 By the Rev. John (-ampbell, M.A., Toronto. 
 
 JAMES CAMPBELL & SONS.