conceptions of the Brethren, and radically distinct from those of the Baptists.
Truth to tell, Bethesda seems to have been rather too closely linked with the Brethren for its comfort. To go back to the preceding year, we find that in February, 1839, Müller and Craik left Bristol for a couple of weeks’ retirement, in order to give themselves to study and prayer in regard to certain burning questions that were threatening the peace of their flocks. The root of the trouble is not indicated, but the topics under consideration are at least suggestive. They included the eldership, its authority and its functions, and a variety of “questions relative to the Lord’s Supper”. “Before brother Craik and I,” writes Müller, “left Bristol for the consideration of the above points, things wore a gloomy appearance. A separation in the Church seemed to be unavoidable. But God had mercy, and pitied us. He was pleased to give us not merely increased light, but shewed us also how to act, and gave us a measure of wisdom, grace, and spiritual courage for acting. The clouds were dispelled, and peace was restored in the Church.”
The conclusions that the pastors reached with such happy results maybe summarised as follows: (1) It is “the mind of God that in every Church there should be recognised Elders”. (2) They are appointed by the Holy Ghost, and the appointment is made known to them and to the flock by “the secret call of the Spirit, confirmed by the possession of the requisite qualifications, and by the Lord’s blessing resting upon their labours”. (3) Matters of discipline are to be reserved for final settlement in the presence of the church, and with its consent, but (4) the Elders, without the church, are to appoint “the times for meeting,” to decide, “if needful, who are qualified to teach or to exhort, whether a brother
