I have come, therefore, to believe that there is nothing left to us but to declare war on modernism everywhere. For myself, I have resigned from the diplomatic service and have joined the army in the field. Evangelical orthodoxy is in danger of suffering great loss from the neutral attitude of many who ought to be openly on the side of orthodoxy. There is no place for neutrality in this war. He that is not for Christ is against Him; and we do well to point out to our brethren the necessity of openly taking their stand on this great issue.

While the armies of Russia stayed in their trenches and maintained a "no man's land" between themselves and the Germans, while they had occasional reverses, they were really invincible. It was when they met Germany in the middle of "no man's land," and shook hands with the enemies of their country, that the doom of the great Russian Empire was sealed.

Let us by all means be charitable toward those who differ from us. Let us recognize that no one man and no one denomination had a monopoly of the truth. We may walk and work with many who do not agree with us in all particulars; but when men deny the virgin birth of Christ, His essential Deity, His vicarious atonement, the necessity of it all, the whole principle of His supernaturally revealed religion, it is time to recognize that they are proceeding in a direction opposite to that which we are commissioned to take, and to refuse to have any fellowship with them.

By this I do not mean to advocate withdrawal from the Denomination, nor do I suggest any sort of separatist movement. We should, in the matter, proceed on the principle of "What we have, we'll hold." The institutions of the Denomination were established by men who believed the things which we believe; and the money that was left was given by those who left if for the purpose of propagating the principles represented in the movement now known as the Fundamentalist movement. We ought, therefore, to resolve to stay in the Denomination, and to fight for the possession and control of that which was dedicated to the conservation and propagation of the principles we hold. But it is necessary that we frankly recognize that those who deny the fundamentals of the faith are not the friends, but the foes of the Gospel of the Lord Jesus Christ. And as we would be true to Him, we must refuse absolutely to have fellowship with those who are avowed enemies of the truth.

Again, however, it is necessary to ask the question, How shall we fight? What methods shall we use? What weapons shall we employ? Of course, by voice and pen it is necessary that we should not only teach the positive truth as we are given to see it, but that we should earnestly combat the errors of the day. That may be taken for granted. I venture, however, to remind you of the principle involved in Peter's explanation of the phenomena of Pentecost.

When the Tabernacle had been erected in the wilderness and the sacrifice had been prepared, fire came down from heaven and consumed the sacrifice. And Moses commanded thereafter that "The fire shall ever be burning upon the altar; it shall never go out." And from that forward no sacrifice was presented to the Lord, no incense was offered in the censers of the priests that was not kindled by the supernatural Flame. So that is whatever other respects that Hebrew worship resembled the worship of the heathen about them it was differentiated from all other forms of worship by this fact; that its every act of service was associated with that supernatural fire.

Thus, at Pentecost, the Holy Ghost was given and His supernatural power was manifested in the speech of those utterances." And Peter's explanation was the "This is that which was spoken by the prophet Joel," that is to say, the supernaturalism of the Book was demonstrated by a supernatural power. Thus, also, Peter at a later period fended himself before his critics, who complained of his having preached the Gospel to the Gentiles. He answered their objection by telling them that while he yet spake the Holy Ghost was given.

It is not enough, therefore, that we should be orthodox in speech, we must be orthodox in life; it is not enough that we should contend for a supernatural religion as a theory, we must demonstrate the truth of the supernaturalism of the Bible by exemplifying the supernatural experience it promises. It seems to me, therefore, to be necessary that we should carry these principles into our church life; and, while holding to the principle of a regenerate church membership, insist that there should be some evidence of regeneration in the life of the members of our churches.