SECTION 3 - THE DOCTRINE OF A FREE CHURCH
SECTION 3 — THE DOCTRINE OF A FREE CHURCH
The doctrine of the Free Church is found, alas! as defective as all the rest of it.
Nothing in it, perhaps, seriously wounds orthodoxy. One even sees in it the desire for piety. Nevertheless, its profession of faith, the doctrines of which the “Constitution” presents as being the “centre and foundation of christian truth,” is a meagre and even false confession, and its orthodoxy is of a very pale hue. The work of redemption is put in it in the last line, and would disappear almost entirely save for the enumeration of the facts on which it is founded.
What is, according to the “Constitution,” the only means of salvation? The gift of Christ? The death of Christ? The eternal redemption which Christ has obtained for us? No: it is something in man, it is “living faith.” And why “living”? True faith is no doubt living. Why then draw attention to this word? Because the tendency of this expression is to connect salvation with the qualification of a grace in us, instead of making it depend solely on the perfect work of Christ, on the righteousness of God, in which one partakes and to which one submits oneself by faith. I repeat it, the work of Christ, the redemption He has accomplished, are completely hidden behind the state of the soul which has embraced it. It is faith, and not the object of faith, which is put forward.
[p. 50] Here is something which is really nonsense: “Christ communicates to the faithful and to the Church all the graces necessary for regeneration.” How can they be called “faithful” and “the Church” if they are not yet regenerated? What does that mean: “the graces necessary to regeneration”? The Holy Spirit then does not regenerate! He communicates to unconverted man certain graces necessary for regeneration, graces which man makes use of to regenerate himself. Is that the obligatory doctrine, to which a formal assent must be given in order to become a member of the Free Church?
It is added: “It is by the Holy Spirit whom He sends on the part of His Father.” This is not according to the truth. Jesus has sent this Comforter who shall abide for ever with the Church, as also it may be said that the Father has sent Him in Christ’s name. As to what concerns the Holy Spirit, one finds thus, at the bottom of all the system of the Free Church, an unbelief and ignorance, involuntary no doubt, but not the less real.
Again: “He will return to put his own in possession of eternal life.” One may, it is true, speak of eternal life to designate the power of the glory; but, met with thus by itself here, this expression only adds a little more vagueness to all the rest. The word of God teaches us and repeats to us that he who believes in the Son HAS eternal life.
The work of redemption and the work of life are, alas! carefully lessened in this confession of faith. It is defective enough to be false, for a defective faith established as a rule is false. It is besides positively false in many of its assertions.
The Free Church admits discipline in principle and in fact. The manner in which it orders the exercise of it, the formula of its doctrines on this subject, betrays in a somewhat curious way the conflict between the need of pious souls and the difficulty which a church of the multitude puts in the way of it. The 31st Article of the “Constitution” lays down in principle that all discipline shall be in the hands of the pastor assisted by the church council. Next, if all gentle means fail, what will the council do? What rule will it follow? After having consulted the word of God, “it will follow the course which shall seem marked out thereby.” There would have been in any case this faculty or this latitude without an article of Constitution. This is but a declaration of incompetence, by which the assemblies will escape the organization intended by the “Constitution”: for, suppose the church council saw in the word of God that the conscience of all the body ought to be concerned in discipline, the Free Church would see its constitution violated in its fundamental principle, and an independent authority established. Evidently, a church which should exercise this discipline in a regular manner, could not receive every member of a church not disciplined, even were he an elder, although he might belong to the Free Church; and, in fact, a church exercising this discipline would cease to form an integral part of the body, and would become a dissenting church. How, too, exercise this discipline by means of the conscience of the whole body, if the body is a church of the multitude? The presence of the Holy Spirit in the Church becomes here an essential question.
[p. 51] It will be on this point, and on the question of the nomination of pastors, that as a system the Free Church will be broken. Its “Constitution” will remain as a memorial of the powerlessness of man to constitute by human means that which is only of God. That which proceeds from faith on the part of the individuals who have taken part in it, whatever there is of conscience (and there is this), will remain as a precious proof of the goodness and patience of God.
I should not have deemed it necessary to pass this work in review, if I had only had in view the Free Church of the Canton de Vaud. The work of God in that country will bear its fruit, according to the measure of the power which acts in it. If there is found there a testimony superior to that of the Free Church, accompanied by a power which God can put honour upon, this testimony will attract those who are truly spiritual. If there be not, the Free Church will pursue its course and will take the form which will result not from its “Constitution,” but from the elements of life, of good or of evil existing in the midst of the assemblies that compose it. The “Constitution” is neither the expression nor the form of the efficacious principle which has brought this work into existence. It is the form which the clergy have wished to give it, and that will not last. I speak of it because elsewhere people are deluding themselves with the hope that a similar clerical movement will bring in a deliverance that they are waiting for.
[p. 52] This is not faith. Let those who have faith take it as a warning and cling afresh to the truth. They will please God so far as faith acts in them and they act by faith, according to the conscience which they have as to things, according to the light that God has set in their consciences His word understood by faith. One has only to follow the word of God. Is one alone in following it? That is so much the more honourable, as demanding all the more faith. Seen from outside, the path of faith appears very painful; it is, for every one who walks in it, full of sweetness and peace. The mountains, on which God communed with Abraham and Abraham with God, were the object of terror to Lot. He thought he should perish there; Genesis 19: 19.