to take creeds in a 'non-natural sense.' It at once vitiates and degrades. There are few greater evils connected with establishments than the overwhelming temptations which they offer to make men profess what they do not believe. Under such strict requirements, men make light of professions, and are ready to adopt any creed which opens the door to wealth or office. The overstrict the world over are the least faithful."[1]
Not less surely, however, does overstrictness of formula wound tender consciences and produce a restlessness as over against the creed itself to all the propositions of which they are obliged to assent as the profession of their faith, even when they would not find these propositions objectionable when considered only as one statement of the faith they profess. Tender consciences must revolt from a confession to which they are too closely bound, if they do not find themselves in absolute agreement with its every word; and revolt once begun battens on what it feeds on, until a great war breaks out against the Confession with which, nevertheless, most of the combatants are in substantial agreement. Thus overstrictness in the formula is the real account often to be given of what emerges as objection against the creed, rather than against the formula. Relief is to be sought in such a relaxation of the formula as will give all the liberty to individuals which is consistent with the Church's witness to the truth. What is needed seems to us admirably expressed by Dr. Marshall Lang in a speech in the Established Presbytery of Glasgow, advocating the change of formula which has since been accomplished in that Church: "The point they desired to emphasize was this," he is reported as saying,[2] "that they did not bind men to the mere letter. They did not insist that a man should accept all the propo-
