as Dr. Schaff reminds us,[1] that "can explain the fact that it has supplanted the older Standards of John Knox and John Craig in the land of their birth, and has been adopted by three distinct denominations." Even its very completeness and length is one of its excellences; how otherwise shall we bear testimony to the whole truth of God? Mr. Taylor Innis, certainly no prejudiced witness in such a matter, truly says:[2] "In the history of Scotland, and in the Reformed Churches generally, it does not appear that the men who sought for the minimum of truth to confess, were the men who had the most of the Divine spirit of truth. The greatest men and the best men (with some exceptions, like Baxter) seem hitherto to have been in favor of full creeds. Churchmen of capacity and earnestness—the men in whose heart the question, How is the King's Government to be carried on? continuously burned—have felt their practical need of creeds for keeping the Church together, and have argued that they are essential, if not to the being (esse), at least to the well-being of the Church. And, on the other hand, the men of tenderness of conscience and pure heart toward God and men, have leaned not only to the Confession of the permanently central truths, but to the eager and solemn Confession of whatever truth the time and its trial called for—to its Confession not only individually, but by the unanimous and accordant voice of the witnessing Church of Christ."
As for those who find the Westminster Confession a harsh or extreme document, or a cold and undevout one—or who speak of it as the product of controversialists rather
- ↑ Creeds of Christendom, vol. i., p. 788. "For its sake," says Mr. Taylor Innis, "Scotland, long before the revolution of 1688, was willing to forget its own national Confession—that laid by John Knox on the table of the Parliament, 1560." (The Andover Review, July, 1889, p. 1.)
- ↑ The Law of Creeds in Scotland, p. 480.
