alous. Funds dedicated to the propagation of the gospel by godly men and women of previous generations or given by thoroughly evangelical congregations to-day are in nearly all the churches being used partly in the propagation of what is diametrically opposed to the evangelical faith. Certainly that situation ought not to continue; it is an offence to every thoughtfully honest man whether he be Christian or not. But in remaining in the existing churches the conservatives are in a fundamentally different position from the liberals; for the conservatives are in agreement with the plain constitutions of the churches, while the liberal party can maintain itself only by an equivocal subscription to declarations which it does not really believe.
But how shall so anomalous a situation be brought to an end? The best way would undoubtedly be the voluntary withdrawal of the liberal ministers from those confessional churches whose confessions they do not, in the plain historical sense, accept. And we have not altogether abandoned hope of such a solution. Our differences with the liberal party in the Church are indeed profound, but with regard to the obligation of simple honesty of speech, some agreement might surely be attained. Certainly the withdrawal of liberal ministers from the creedal churches would be enormously in the interests of harmony and co-operation. Nothing engenders strife so much as a forced unity, within the same organization, of those who disagree fundamentally in aim.
But is not advocacy of such separation a flagrant instance of intolerance? The objection is often raised. But it ignores altogether the difference between involuntary and voluntary organizations. Involuntary organizations ought to be tolerant, but voluntary organizations, so far as the fundamental purpose of their existence is
