testimonies, they (we revert to old Dunlop's words) "give a fair and authentic account of the doctrine maintained," and clear misapprehensions and calumnies; they enable Christian societies "in the most solemn manner to make profession of the true religion and glory in it before the world"—a duty especially binding when the truth is ridiculed and despised in the world, or is being deserted by the churches; and they bring together and bind into one communion those who stand for the truth, contributing to their mutual comfort and edification. As tests, they are established as Standards of sound teaching and bulwarks against error; and especially as protections to the people against ecclesiastical tyranny and the vagaries of individual teachers, enabling them to demand and secure that they be fed with the sincere milk of the Word. As text-books, they provide the people with short and useful summaries of the true doctrines of religion, and so maintain purity of faith among them. For all and for each of these purposes, they ought to be full, detailed, theological, clear, logical, discriminating—not without the breath of vital piety blowing through them; but not merely a summary of those truths necessary for salvation, but rather of the whole circle of the fundamental truths of God. It is because, strong in moderation and true catholicity, the Westminster Standards are creeds of this sort, that they were "cried up," as Baillie tells us, at the time, as the best yet extant, even by the "opposites" of the divines who framed them, and have continued to win the praise of their candid-minded "opposites" ever since. The late Dr. Curry, for example, of the Methodist Episcopal Church, bore testimony that the Westminster Confession is "the ablest, clearest, and most comprehensive system of Christian doctrine ever framed," "a comprehensive embodiment of nearly all the precious truths of the gospel." It is "its intrinsic worth alone,"
