We feel, dear brethren and sisters in the Lord, that the time has at length arrived, when we are called upon to withdraw from communion at Bethesda; and we think we can do it with a clear conscience towards God-for the sake of peace, and for the purpose of preventing bitterness, arising from the endless system of agitation kept up in the meeting from persons within yourselves as well as outside.
This step of ours has been finally determined on from a conversation with one of your pastors, who seems to think this would relieve them from sonic of their difficulties.
In taking this step we do not at all waive our claim, as brethren in Christ, to a seat at the Lord's Table here.
We will now shortly state our reasons for this solemn step:—
lst.-Although we are not connected with any peculiar views or tracts of Mr. Newton, yet we consider him fundamentally sound, and therefore we cannot conscientiously unchristianize him, or deny him the right-hand of fellowship. Neither, as regards the Christians at Compton-street, dare we refuse to hold fellowship with them so long as we consider them entirely free from fundamental error; as sound in the faith; as walking in the truth; and as those whom Christ has received.
Here let us ask, if you would not think it unrighteous if one of your body should refuse to have any intercourse or fellowship with you, because the gatherings at Bath or London had, without sufficient reason, cast you out as unfit for communion, or as objects of suspicion?
2ndly.-We consider the regulations that have been, and will be virtually acted out, do effectually hinder the Christians at Compton-street from even applying for fellowship at Bethesda, as many of them will not subject themselves to a test they consider to be unscriptural; and we must solemnly protest against making Mr. Newton's tracts in any way a test of communion.
3rdly.-We understand that such is the present state of feeling among some at Bethesda, that our remaining any longer in communion would not conduce to peace, and, therefore, for the sake of the peace of the church, and for the purpose of maintaining real Christian love, and preventing any further heart-burnings' and being also desirous to respect the conscientious convictions of others (although deeming them mistaken), and feeling that we cannot renounce our liberty, as Christian men, to meet with, and fully recognize those we believe to be sound in the faith:—
Therefore, do we think it right, under present circumstances, to withdraw from the Meeting at Bethesda, and in so doing, we desire to maintain the exercise of love and affection to those who may differ from us in judgment, and not to withdraw from shelving them all the courtesies and intercourse of social life.
In conclusion, we may state, that we would not willingly have withdrawn from communion, as we think all these divisions are most unhappy, and dishonoring to the Lord; that we have, in a certain sense, been forced out by the prejudices of those whose consciences, as we judge, have not been regulated by, or been in subjection to, the Written Word; and we would solemnly and affectionately warn such to consider their ways in this matter, whether they have been in accordance with that charity which " thinketh no evil."
(Signed in MS.).
Henry Woodfall.
George Woodfall.
6th May, 184 9.
To sum up the matter:-Ten men come before a body, and read from a paper reasons why they will not do what they will not do, and why they will do what they will do, with a distinct avowal that nothing can be done until the body identifies itself with their step. The body did so. What was this step? Simply this: when persons credibly charged with being accomplices in untruthfulness and dishonest shuffling and foundation-heresy had come to them, " they received them, and refused to investigate the charges." The so doing, it was obvious, would be an act of heresy and schism; i.e., it would cut themselves off from brethren through the country, and would cast out many from among their own selves. The nature of the reasons alleged, etc., is my sad subject; a document full of dishonest shuffling, which consists of the aggregate, perhaps, of the respective reasons peculiar to some of ten persons, with the joint names, as bearing the common responsibility, at the end, and contains an ecclesiastical polity which would admit all spiritual wickedness..
And now I ask: " What would restore confidence to them?" Examination of the case—humiliation—self-judgment-and confession before God of the evil, would soon win back every godly heart to them; but nothing else.
To those that see what has been done, no testimonial from any can be substituted for this: with it, none perhaps would be needed.
As to testimonials, what is their real nature, if issued from inside of, or from any who are in association with, a body in such a state? They would rather increase the want of confidence, than do otherwise. Surely, to the commonest capacity, it will be clear that the least association or fellowship with Bethesda would neutralize the value of any signature in its behalf.
And now, reader:-
Though I have felt called upon to trace out certain evils in connection with Bethesda, which make entire separation from it, and every one who maintains fellowship with it, as imperative as from Compton Street (whose great aider and helper it still practically is), I cannot doubt but that before God the important thing is, the judgment He gave last May in Bath as to the Plymouth evil. The spiritually wise and the simple-hearted will own and shelter behind that: they that do not may learn wisdom and simplicity in an experience of details, in which the will is broken amid difficulties around. This judgment Bethesda despised and rejected. As to myself,-
I have to exercise myself before God, to have a conscience void of offense both toward God and marl. I must give account as an individual to God. John Darby and others bade me to be still: I cannot, and still retain a clear conscience.
Certain things I have seen as evil, and have separated from them. I deem it due to myself and to my brethren to state what those things are which I have left. If my reader cares for his own soul, or the glory of God and his Christ-the church or the Holy Ghost-let him take care how he neglects thoroughly to investigate before he identifies himself with such things. If he has a conscience he is bound to God to clear up this matter, and silence my word ere he commits himself to such things. He can stand apart from them until he has light, without sin. And unfeignedly glad shall I be to help him to discover wherein I have been misinformed; yea, unfeignedly glad to be proved, from first to last, to have been under error. But the conscience and morality of the church of God, as such, have to be considered; and God's honor, as connected with his household, has to be cared for too. I would desire divine fullness of decision for us all in four things: zeal for Christ; separation from evil; readiness of humiliation; mutual consideration, as dear to the Lord.
* I avail myself of this opportunity of just saying, as to "Shibboleth," and "The Retrospect," and " The Admonition," that, being anonymous, I do not think myself called upon to answer them. Self, vindication is not part of my calling as a Christian. Alas, however, for those the desires of whose hearts the garbled and false statements of these books have met. If anxious to believe a thing, Satan readily will give reasons and grounds plausible enough for so doing. I am sorry for Bethesda to hear they are approved there.