The Church may possibly be more honest, but certainly it ought not to be less honest, than a political club.
Certainly the essentially creedal character of evangelical churches is firmly fixed. A man may disagree with the Westminster Confession, for example, but he can hardly fail to see what it means; at least he can hardly fail to understand the “system of doctrine” which is taught in it. The Confession, whatever its faults may be, is certainly not lacking in definiteness. And certainly a man who solemnly accepts that system of doctrine as his own cannot at the same time be an advocate of a non-doctrinal religion which regards as a trifling thing that which is the very sum and substance of the Confession and the very centre and core of the Bible upon which it is based. Similar is the case in other evangelical churches. The Protestant Episcopal Church, some of whose members, it is true, might resent the distinctive title of “evangelical,” is clearly founded upon a creed, and that creed, including the exultant supernaturalism of the New Testament and the redemption offered by Christ, is plainly involved in the Book of Common Prayer which every priest in his own name and in the name of the congregation must read.
The separation of naturalistic liberalism from the evangelical churches would no doubt greatly diminish the size of the churches. But Gideon’s three hundred were more powerful than the thirty-two thousand with which the march against the Midianites began.
Certainly the present situation is fraught with deadly weakness. Christian men have been redeemed from sin, without merit of their own, by the sacrifice of Christ. But every man who has been truly redeemed from sin longs to carry to others the same blessed gospel through which he himself has been saved. The propagation of the gospel
