whole true Church of God, then we should beware of excluding from our pulpits any whom God has called to preach His Word. But if we all who, under many names, hold fast to the one head, are, by common communion with Him, united into one spiritual body, it by no means follows that each member is not required to do its own work in its own appointed way. Every colonel in an army has not an inherent right to command every regiment; and yet the army is one. In a word, the matter so put raises the whole question of the right of denominational existence. If we have a defensible right to be Presbyterians, we have as just a right to our separate creed as to our separate organization.
And who is to determine for us the minimum of truth which Christian men are bound to confess? Is it so easy a matter to distinguish between such essential doctrines as we dare not mar our witness to, and the unessential ones which we may suppress public confession of for the sake of outward unity of organization? Does not the line of division fluctuate from age to age? May not even a secondary question—say such as circumcision—on occasion become vital (Gal. v. 2)? Can we innocently consent permanently to testify in a public manner to no truth except the most fundamental, nay, the most commonly recognized, and therefore the least in need of our testimony? And, finally, if all these difficulties were surmounted, and we had attained a minimum creed, would it not be embarrassing to possess a creed from which we could allow no deviation—deviation from which ipso facto (just because it is the minimum) excludes from heaven—of the whole of which we must say, "Which faith, unless every one do keep whole and entire, without doubt he shall perish everlastingly"? We should consider well whether this liberal pathway leads not, in the end, to tyranny.
It would not require very extended investigation into the
