of Brethrenism were by this time very fully developed at Bethesda.
“We have reason to believe that several of our dear brethren, who have been in the habit of assembling there [at Gideon] for worship, do not see with us in reference to the great leading principles on which we professedly meet. Ever since the removal of any restraint upon the exercise of whatever gift the Spirit may bestow, in connexion with the practice of weekly communion[1] at Gideon, there has been dissatisfaction on the part of some. … By yielding up to them the use of the chapel we take away all just cause of complaint. …
“But in addition to those already mentioned, there are a third class of difficulties connected with retaining Gideon. The present character of the meeting for the breaking of bread there, is very far from fully exhibiting the principles on which we meet together. Unbelievers sitting among the saints, hinders our appearing to meet for the breaking of bread, and renders it necessary that a disturbing pause should intervene between the act of breaking bread and the other part of the meeting.[1] … To request all who are not in fellowship with us (except those belonging to the families of the saints) to sit by themselves, as is the case at Bethesda, would, we fear, produce increased dissatisfaction.”
The great importance of these extracts lies in the controversies that raged in later years round the ecclesiastical status of Bethesda. It has been called a Baptist congregation associated with the Brethren, or a Baptist church “with peculiarities”. But this is to misconceive the whole character of early Brethrenism. Many conceptions that in later days became distinctive of the system had still to make their way. If the Bethesda Brethren gave their leaders the title of elder—a custom not totally unknown among the Open Brethren of to-day-the practice of Darby himself in the first years of the movement kept them in countenance;[2] and the eldership, as it existed among them, was essentially connected with the
