CHAPTER 3
CHAPTER 3
Having gone about eleven years ago to Geneva, because I had been told that I should find there some brethren who met on nearly the same grounds as ourselves, without any intention of labouring in those parts, I found the pastors of the Bourg de Four divided amongst themselves, and the flock on their part holding meetings with the object of judging of the prerogatives of the pastors.+++ After some hesitation, I endeavoured to bring them together and repair the breach; a work to which, as a stranger, I might apply myself without entering into painful details.
By the grace of God I succeeded, and peace was re-established.
The principle that the Church was in ruins powerfully contributed to that end, in that I maintained the authority of the Epistles to Timothy and Titus, whilst recognizing that the actual state of things placed obstacles to our following out these epistles rigorously and in the details, on the question of elders, which had the effect of calming their minds. I cannot fail here to acknowledge the kindly feeling and affection which I at that time met with, whether from the ministers or amongst the brethren. I enjoyed their hospitality. God is my witness that I sought but their welfare. There was in their system more formalism than I could have desired.++++ But I bore with it, avoiding certain details which weighed on my conscience, such as voting, in which, as a stranger, I was plainly not called to take a share, although soon much bound up with the flock. During four years I laboured in maintaining peace and unity, pressing on brethren the remembrance that though they might find some things which grieved them, the pastors had been the means of assembling the flock, and that very fact, as well as their work, was a legitimate source of influence, and gave them a right to the respect of brethren.
+Notwithstanding the accusations of blasphemy directed against brethren, the Editor of “La Reformation” was not afraid to uphold his point in an article which this journal recently devoted to “A Glance,” etc.
++The place of meeting of the so-called “brethren” in Geneva.
+++I do not doubt at this time that the question of the clergy was at the root of all this. But at that time I had no suspicion of it, and I only interested myself in it for the sake of peace amongst these brethren.
++++Amongst other things I did not recognize the principle of the election of pastors by the flock.
[p. 189] More than six months before the rupture which took place at La Pelisserie, on the occasion of a conference between the pastors and the flock, one of the pastors let me know that I ought not to be present, seeing I was not one of the flock. This communication was made to me at a moment when I was uncertain whether I ought to be present at the meeting or not. All uncertainty was put an end to, and I answered, “Well! I hardly knew what to do; here is my path plainly marked ... .” I have taken no part in the course of affairs at La Pelisserie from that day onward. I left Geneva and I withheld totally from all interference.
During a stay elsewhere, and when my relations with the flock were quite broken off, difficulties arose in their midst on the subject of a meeting for reading the word, a meeting to which the ministers raised some objections. One of them himself designated as a coup d’�tat, on their part, the step they took, which resulted in the withdrawal of brethren; the meeting of whom formed the first nucleus of the meeting at L’Ile. In no way was I informed of what was passing, or consulted on the subject. I had no knowledge of it till later. When I heard of it, I despaired of any reconciliation. After six years’ discussion it became a question of a distinct clerical principle on the one hand, and, on the other hand, a formal denial of that principle. Later, one of the pastors addressed himself to me to get me to bring about a reconciliation. The difficulties arose about a platform from which the supper was given out and on which the ministers stood alone. “The platform is a trifle,” said he to me. “It is,” I answered, “a standard which symbolizes a principle. Let the pastors place themselves at the table with the brethren,+ and they may be certain of ensuring more influence than by standing on their rights.” I cordially hope for my part that they may have all the influence that their labour may have brought them.
+Note to translation. This was peremptorily refused. And declined acting, as the principle of clergy was thus deliberately insisted on.
[p. 190] Although it is true that the question since that time has been much developed, I would still hold to this day the same language. And although the flock at Geneva was not all that I could desire, and inasmuch as I could not approve either the election of pastors by the flock or the principle of dissent which was more or less prevalent in its constitution, I can say that the remembrance of my first connection with it, has always rendered this breach infinitely painful. One of the pastors of whom I spoke above said to an English brother, that if I had been there the division would certainly not have taken place. That is very possible. God had other thoughts. And I believe in truth, that with regard to all that has taken place in the religious world, and to the development of the principles which lay at the root of the question which agitated the assembly, the position was not tenable. The division was none the less painful to me in every respect. I was forced to despair of finding any remedy for it. If the pastors had consented to take their places at the table when they met to break bread, nothing would have prevented me from trying it. The question of clergy was at the bottom of it.
This then, as to elders, is the extent to which I have gone. I could have joyfully recognized their existence in practice when they had given themselves up to the work and had received there the seal of God. Will people nominate them? I must stop. Without stopping to question the door by which they entered, I have recognized them according to my principles, when I have found them at the work. If their nomination is to be put forward as a principle, one must be decided.+
+This is very plainly the position of our brother, M. Foulquier. For he complains that the authority of the elders is made to rest solely on this nomination by men, when they say that without it they could not obey them. And without denying that at first they were officially set up, it is none the less a very evil principle to say, in the case where God had appointed them, that they could not obey them if man had not had a share in their appointment; for that is to substitute obedience on the ground of a human right for the spiritual and scriptural obedience of a new heart. I point out here an inconsistency which has been imputed to me, because, on the one hand, I desire to recognize them when manifested, and that, on the other hand, man has neither the discernment nor the authority necessary to nominate them. There is none. To recognize is a humble, fitting act — it is the duty of every believer, when he sees any work of God. To nominate, is an act of authority. When the thing is manifested, it needs no discernment, and I recognize it; but to exercise an act of authority in placing men in that position, I have need of discernment. If I find in a bad soil splendid harvests, or peace amongst a disturbed population, I at once recognize of course the good farmer, the able ruler. But to choose the manager of an estate or the president of a republic, I must needs understand agriculture or politics; further, I must know men; and finally, I must have the authority necessary thereto.
[p. 191] The whole question of knowing, what the Church is, what is its state, what are the bases of its relations with Christ, what is its responsibility, the path which befits it in its state of failure; all is compromised. If not, my mind turns in preference to subjects totally different to that of the election of elders. Christ is too precious, the times too serious, to dwell on such points.