chiefs more serious than any which the recognized confessional imperfections may involve. Just as there are many men who see and deplore evils personal or social which they still feel themselves incompetent to correct, so the church though admitting the deficiencies of its creed, may yet be conscious of incompetency to face the extraordinary task of emendation. It is not given to every age to improve upon the ages that have preceded it, even though it be able to discern their imperfections or to lament them. There must also be such a measure of conscious agreement beforehand in respect to the amendments suggested as shall render it probable, if not certain, that unity, strength, fresh inspiration rather than disagreement, conflict, ultimate rupture, shall follow upon the effort. And it may well be added that so delicate and difficult a task as the amending of a venerated creed requires in those who make the attempt, not only large philosophic ability, adequate theological and historical knowledge, and thoughtful appreciation of the nature of the work imposed, but also such depth of spiritual experience, such a degree of maturity in the Christian life, such a sense of special communion with God, and such intimacy with his Word, as shall qualify them personally to perform that task with success to the edifying and enlargement of the church. An interesting illustration of these statements comes into view in the recent attempt at revision within our own communion. This attempt is the more notable as being, aside from certain Declaratory Acts previously adopted in Scotland, the first effort of any section of Protestantism since the Reformation to scrutinize throughout its venerable creed, with a view to improvement at all points where improvement might seem to be demanded. The motives and intentions of parties interested in the effort were somewhat varied. It may be that there were some among the advocates of that revision, who were animated by more or less conscious hostility in general to the Calvinism so strongly imbedded in the Symbols. There were some who regarded the Confession in its present elaborate and dogmatic form as repressive of free thought, and as a ready instrument of ecclesiastical tyranny, and on such grounds sought its emendation. Others preferred a less extensive and complex creed, and desired simply such omissions and abbreviations as would both reduce the Confession in bulk and increase its practical usefulness as representative of the present belief. Many sought emendation in order to secure thereby the correction of objectionable language or expression, or the elimination of certain parts or aspects of the FUTURE EMENDATION. 839 system of doctrine to which they were in conscience opposed. Many more desired the revision for the purpose of adding to the Confession important truths not sufficiently recognized in it, and of such improvement at all needful points as would bring it into more manifest harmony with the actual faith and teaching of the church. The story of the process, profoundly interesting as it is, cannot be recited here. Under the rigid constitutional rule imposed, by which even a distinct majority of the judicatories of the church are unable to secure confessional change, the effort was unsuccessful, and the Symbols therefore remain as aforetime. Yet it is clear that the interpretations given to them in that revision, and the additions suggested, and the fresh and generous temper which diffused itself throughout the revised statement, have much more than compensated the denomination for the agitation and the labor which the movement involved. Our beloved church will always be broader and freer, more practical and earnest and spiritual, more irenic in its teaching and more friendly in its relations to all other evangelical sections of Protestantism, for the experience and the lessons which that noteworthy effort taught it. Other divisions of the Presbyterian family in America and on other continents cannot fail to be aided and stimulated by the new conceptions of the essential Calvinism, embodied in the revision proposed. And it may even be anticipated that this introductory effort, though for the time a formal failure, may become the precursor of an ecumenical emendation on the part of universal Presbyterianism, which shall remove existing defects in the Symbols, and shall present them to coming ages as a Holy Confession in which evangelical Christendom of whatever name shall in spirit if not in exact form be heartily conjoined. A final word: For those who bear office in any Presbyterian communion, and especially for the ministry, the only wise and just attitude toward the Symbols and the system of doctrine contained in them, is one of considerate, mediated, comprehending loyalty and service. Their course must be marked by thoughtful, scholarly, just conservatism on one hand, and by cordial and free, though careful movement along the true historic line of progress on the other. On one side they are bound to be in loving sympathy with the noble heritage they have received,firmly to hold the truths established, diligently to study and proclaim them,-free alike from blind devotion and from presumptuous conceit and an ambitious desire for innovation,-veering and swerving with no transient gusts of popular opinion, but ever standing firm and strong on the solid foundation of the ages. On another side they are bound to be quick always in discerning the truth in fresh lights and in larger relations, to welcome new truth in whatsoever aspect, to be diligent in studying all possible adjustments or improvements of sacred doctrine, and in giving to such doctrine nobler form, completer expression,-ever remembering that the Truth of God is too great to be fully comprehended in any creed or by any human mind, and that the worthiest attitude of Christian wisdom is the attitude of thoughtful reverence, of adoring faith. The original Directory for Worship, springing from the heart as well as brain of the Assembly, happily describes that attitude in language which might well be written in letters of gold for the guidance of the Presbyterian ministry in all lands and times: It is presupposed that the minister of Christ is in some good measure gifted for so weighty a service, by his skill in the original languages, and in such arts and sciences as are handmaids unto divinity; by his knowledge in the whole body of theology, but most of all in the holy Scriptures; having his senses and heart exercised in them above the common sort of believers; and by the illumination of the Spirit of God, and other gifts of edification which (together with reading and studying of the Word) he ought still to seek by prayer and an humble heart,—resolving to admit and receive any truth not yet attained, whenever God shall make it known unto him. INDEX. ABILITY of will, natural, 243, 290; moral, Absolution, priestly, forbidden, 487; Zwin- Acceptance, how distinct from pardon, 442; Adam, public or representative person, 259; Adoptionism, on person of Christ, 316. cy as antichrist, 656; other antichrists, 657; Antinomian error, 554. Antiquity of the human race, 210; biblical Apocryphal books, their claim, 95; Roman Apollinarianism, doctrine respecting Christ, 317. Apostles, their office; temporary, 635; apos- Apostles' Creed, 24; Augustine on, 24; its Archer, John, his book burned, 536. Arius and Arianism, person of Christ, 306; Agnosticism defined; varieties of, 144; an Arminianism, 30; its developments, 179; on unwarrantable hypothesis, 144. Amending church creeds, when justified, 14; Anabaptist errors, respecting kingship of Angels, their creation, number, endow- moral state of infants, 281; divine ground monstrance. Arnold, Matthew, on power working for Arrowsmith, on the extent of grace, 812. Atonement, not a confessional term; see Sat- Annihilationism, 745; error shown, 746; Ed- Attributes of God defined, constitutional, 142; moral, 142; may be known, 143. infants as sinful, 282; election tested by Anselm, on the origin of souls, 250; Cur Deus Auburn Declaration, 36; on original sin, 275; Antichrist, biblical allusions to, 23; the papa- Augsburg Confession, 29; general character 280; free will, 293; Christology, 303; Holy Authenticity defined, 102. Authoritativeness of Scripture, 104; divinely BAILLIE, LETTERS, on the Jerusalem Cham- theological position, 790; Stanley, tribute Beattie, values of Presbyterianism, 651. Being of God, 130; being, distinguished from Belgic Confession, 30; on the Scriptures, 83; Bernard, progress of doctrine in the N. T. 367. Bible, Protestant estimate of, 66; British Blackstone, on the civil Sabbath, 535. 55. British Confessions, 39; their general char- Burnet, on the inerrancy of Scripture, 88. Baptism, question of mode, 677; what is the ministry, 631, 698. 679; primitive church usage, 679; historic | Call, external, 424; effectual call, 428; call to Baptism, subjects, 680; in adults, personal Barclay, on the church, 604. Baxter, his estimate of the Assembly, 790; his Calvin, his character, 155, 351, 607; gener- Calvin, on the divine benevolence, 154; the |