Nos. I., II., and III.
My attention having been drawn to these remarks, I will content myself with a very few words of comment. Can these good men, whether of the English Magazine or of the Irish Journal, be aware, first, that the writer of the tracts on “Darbyism” is thoroughly unsound, in one or more of these very tracts launching out against Brethren so-called because they refuse all fellowship with his denial of eternal punishment? He holds the notion of the annihilation of the wicked. Is it a dishonor to be the object of such men's attacks? Secondly, it is utterly false that Mr. Darby has fallen into Mr. Newton's heresy. In the January Number of the Bible Treasury for this year, page 205, a very recent document of Mr. N. was cited, which attacks those he too styles the “Darbyites,” instead of welcoming them as converts, and (what is more serious perhaps) coincides in doctrine with the late assaults on Mr. D. Like them, Mr. N. denies any sufferings of Christ besides atoning ones. Thirdly, the Collected Writings of Mr. D., now in course of publication, utterly disprove the statements of the Achill Herald as well as of the Rainbow; for they show that from the earliest days of the movement till now the same principles were asserted, the same object was avowed. Take the very first part as a witness, and the second article, “Considerations on the Nature and Unity of the Church of Christ.” (Dublin, 1828.) This is as fresh and distinct as possible, and in a practical point of view. It would be impossible for any godly soul who accepted that paper as a just application of divine truth to the actual state of Christendom, to continue a churchman or a dissenter. And in fact neither the writer nor those who felt with him as to this remained at that date in the denominations of which they had previously been members or ministers. Fourthly, the statement that one of the “Brethren's” leading characteristics from the commencement was to reject an ordained ministry hardly agrees with the preceding allegation. This must of itself separate them from all the denominations. But the most singular appendix to this is that these men seem to blame Brethren because, as a consequence of rejecting what they regard as an unscriptural innovation, it becomes a question of the best qualified men taking the lead in their assemblies. Is not this God's will? Would they think it wiser or more scriptural to own as guides the worst qualified? “Hoc Ithacus velit, et magno mercentur Atridae.” But we have learned that the Lord gives gifts to His servants, to every man according to his several ability.
I must add, however, that no brother of intelligence demurs to ordination by those who are really called to ordain. We own it as of God when a Paul or a Titus appointed elders; but not having the title of either, we refuse to go beyond our measure and only do what our power from God enables us to do according to His word, pretty much as the assemblies did in early days when they had not the advantage of being visited by an apostle or an apostolic man. Is not this a humbler and truer position than national or dissenting makeshifts for proper apostolic or equivalent appointment? Our friends have neither apostles nor their delegates one whit more than we; yet they assume to ordain without that due ordaining power. Who then are most right? Who are guilty of insubordination?
The great mistake made by our friends is their oversight of the fact that in the primitive state, according to scripture, there was an open door for the exercise of every gift from the Lord, both within and without the Christian assembly, whether or not there happened to be elders in this or that particular assembly. Modern practice, Established or Dissenting, forbids this free action of God's Spirit, which was certainly and confessedly the order even when apostolic order reigned.
“Brethren” believe that God has revealed this for action at all times; for this, unlike ordination, does not demand the presence or mission of an apostle. That is, we in this simply act as members of Christ's body; our friends (who are equally members with us) neglect this which is open to them and their duty, while they set up to ordain, which none can do legitimately but an apostle or his deputy. Which of the two courses then is most lowly and obedient?
As to the sorrowful divisions of “Brethren,” we grieve deeply over them and still more over the want of faith and spirituality which was, of course, their cause. But our brethren will agree with us, surely, that no failure on the part of individuals can justify our abandoning the will of God, supposing now that it is His will that we should meet according to His word and looking to His ever present Spirit to guide. They may be assured also that if they knew better the facts, they would judge more kindly. Is it righteous to credit every evil tale which disaffected or excommunicated individuals say of us?
The three questions at the end of No. I. seem to us questions of unbelief. The only question is, What is God's will for His children? Does He not set out in His word one body as well as one Spirit? Does He not condemn schism and denominations in principle? Is His will or word changed now? Is it a hopeless thing to obey it? None will condemn separation to follow individual teachers more strongly than “Brethren.” The only right course for teachers or taught is to follow the Lord. Will our friends help us to do this more fully? Are they willing to follow Him more fully themselves? Let us pray for each other, as well as set forth the truth without fear.
No. II. need not detain us. If the writer does not think that subordination is sought, found, and valued among “Brethren,” he is in error. That we fail in this as in all other excellent things is our sorrow. But is this peculiar to us?
The writer, however, is still more wrong in implying that we deny appointment of elders as well as of deacons. He has mistaken “Fundamental Principles;” but in fact (through inadvertence, I am sure) he has not borne a true witness to it. 1 Tim. 3; 4:14,14Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. (1 Timothy 4:14) and Titus 1:5, 9, 105For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)
9Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. 10For there are many unruly and vain talkers and deceivers, specially they of the circumcision: (Titus 1:9‑10) do not speak of ministry as such, but of elders or bishops. These last required and received due external appointment. Such is the uniform teaching of the book censured. Let a single passage be produced to the contrary. But in the early Church Scripture shows a number of gifted men exercising their ministry in the word, besides elders whose business was local rule, though, of course they might labor in the word and doctrine if they had suited gift. It is therefore our friend (the Editor, probably, of the Achill Herald) who mistakes both our principles and the light of scripture. Rejection of invalid and unauthorized appointment is a consequence of our adhering to the word of God; but we are not so childish as to refuse the principle of outward appointment, nor the fact where it is duly carried out. Do they not know that “Brethren” have had hands laid on them according to Acts 13, which does not involve the claim of apostolic authority? The basis of what they call our system is nothing of this sort, but the recognition of the continued presence of the Holy Ghost in God's assembly on earth to give power, as working in it and the members in their several places in it, to do God's will according to His word.
The case of R. I cannot judge of, save that, though an eloquent and pious man, according to the writer, he was certainly impulsive and unwise. This may account for his return to Anglicanism, as well as for his temporary appearance among “Brethren.” Whatever may be the estimate of the good man with others, he must have been little known among us; else some tradition must have been left behind.
Will the writer in the Achill Herald permit me to assure him that the experience of many among us is that there is too great backwardness to speak even among very competent men, rather than the forwardness which so offended him when he attended? If it was because they were poor and uneducated men, I do not sympathize with the feeling: such were some of the chief apostles. Nor did the power of the Spirit set aside the evidence of their lack of human polish, as we gather from Acts 4:1313Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. (Acts 4:13). It is in vain to allege that they were inspired; for I am speaking, not of writing scriptures, but of God's sovereignty in calling whom He will to serve in His Church. It may be pleasanter for refined and even for vulgar people to hear men of education; but it is impossible to defend from scripture the plan of confining to such the ministry of the Word either in or out of the congregation. Nor is any amount of knowledge in a real Christian what scripture calls gift, which may be now, as of old, given of our Lord to a poor man as well as a rich. If not, why not? Without gift the ministry of any man is a sham; while the exercise of gift by the humblest Christian is real ministry. Compare Rom. 12; 1 Cor. 12; 14; 16; 2 Cor. 4; 5; Eph. 4; Col. 2; Phil. 1.; 1 Peter 4
No. III. calls for even less notice. The story of R. fills the imagination of the writer, with the added tale of some lady who, by his account, acquired a most unseemly influence in his congregation. The Achill Herald may be more or less exact in his statements, which are much too vague for any careful mind to conclude from. All I can say is, that though I know for a good many years those called “Brethren,” abroad as well as in Great Britain and Ireland, I never heard of such persons or such doings, save as coming under discipline when the least approach to them was attempted.
Our reason for separation from the Establishment and Dissent is, not merely because of practical evils existing in these bodies, but mainly because they are not and never were (what alone we see in scripture) assemblies of those received as accredited believers, gathered unto the name of Jesus (not peculiar views, or nationalism), and looking to Him as Lord to act by His Spirit according to His word in their midst. It is a very rare thing for “unruly and vain talkers” to rise in the midst of the assemblies; but if they should there is ample provision to deal with such scripturally: their “mouths must be stopped;” and so they are. Our faith in the presence of the Holy Ghost does not weaken our hands, but the contrary; and God is faithful both in hearing prayer and in giving power to convince (in private, and, if necessary in the last resort, also in public) the gainsayers. We believe that ministry is both a divine and a permanent institution, as certainly as the Church or assembly is. We believe that a few are gifted to minister in the word to the many; we believe that some are gifted to rule or exercise oversight, who may or may not be called of God to preach or teach. But there is not the smallest abandonment of our faith either in owning that individuals may sometimes speak in the flesh, not in the Spirit, in the assembly, or in using such means of repressing this as scripture provides. Cannot the writer see that the case of the assembly as having the Holy Spirit to direct it stands on ground precisely analogous to the individual Christian? The one, like the other, is God's temple; neither is infallible, both are bound to act in the Spirit by the word: Just as the Christian may fail (as we all do individually, the Editor of the Achill Herald, no doubt, like ourselves) so the assembly is liable to the failure of individuals in it as well as corporately, but it is none the less under the responsibility of the Holy Ghost's presence and guidance, which in both cases is the most powerful means both of judging the wrong and of supplying power to walk aright.
The writer is totally misinformed as to the real facts both of “Brethren” and of the seceders who have recently attacked them. But I have said enough to convince fair minds, even among those opposed to us, that our censor is in collision with scripture; no less than with those who are today acting on it at all cost.