with our continuing to retain the occupancy of Gideon Chapel, Newfoundland Street, Bristol.
In order to enter into the force of the following particulars, it is necessary to keep in mind the position which, as a body of saints, we seem called upon to maintain, in this city, before the church and the world. We meet simply as believers in Christ, without reference to any sectarian distinction, maintaining the Scriptures as our only rule of doctrine and discipline, and affording freedom for the exercise of any spiritual gift which the Lord may be pleased to bestow. We thus hold out a gathering place for all who believe in the Lord Jesus, and desire to confess His name, by obedience to His authority. Whatever impedes us, in this our great work, can only be suffered to continue, if the Lord Himself lays it upon us as a burden or chastisement. Nothing but necessity can justify our putting any obstacles in the way of the saints in this city, who, feeling the obligation of separating from every sectarian bond of union, would desire to meet with us.
I.
1. There seems no sufficient reason for holding our Lords day morning meetings, for the breaking of bread, in two different places. See 1 Cor. xi. 20. The number is not too large to assemble in one place, and the extent of locality is not so great as to prevent it, except in the ease of invalids or of very aged persons: and the disadvantages of two meeting places are very serious. In this way of meeting the gifts are needlessly divided, as the gifted brethren are in two places instead of one; discipline is rendered very difficult to be executed, as it can scarcely be ascertained who absent themselves, etc.; and impediments are thrown in the way of mutual intercourse and acquaintance, as the saints sometimes go to the one place, and sometimes to the other.
2. There are only four ways in which we can so arrange as to assemble every Lords day morning, as a church, together. a, Bethesda may be given up, and the meeting of the saints maybe at Gideon. b, The meetings maybe alternately at each place. c, The meetings may be held at a third place intermediate, in respect of locality, between the two. d, Gideon may be given up, and Bethesda alone become the place of meeting for breaking of bread.
—In regard to the first two of these four arrangements, the size of Gideon puts a complete obstacle in the way, as there would not be sufficient room, were the saints and others, who would still attend, to meet together in that place. The third plan appears to be freest from all objections, could it be accomplished; but there is no one other place to be obtained sufficiently large for our purpose, and therefore, if it be granted that the profit of the saints and the glory of Christ seem to require our having one gathering place, till the number of the saints and the extent of locality on which they reside shall force us to have more than one: the only way in which, for the present, this can be accomplished is by our relinquishing Gideon, and having Bethesda as our only place of meeting.6
II.
But the above are not the only reasons why we should no longer continue to retain Gideon as a meeting place for the church.—We have reason to believe that several of our dear brethren, who have been in the habit of assembling there 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 at Gideon, there has been dissatisfaction on the part of some. A few have left and gone to other places, some have been in the habit of remaining only as long as there is teaching or exhortation, and then leaving without breaking bread. We have reason to believe that several do not, in heart, acknowledge us as taught of God in regard to the changes, which we have introduced; or, if they feel unwilling to say so, yet they are inclined to retain their old way. Now, spiritual rule can only be continued over those who yield willing subjection: an unwilling submission on the part of those who are in the place "of the ruled," we deem no true subjection at all. Therefore, those who do not believe that matters are conducted amongst us in a Scriptural way, cannot comfortably continue in fellowship with us: and by yielding up to them the use of the Chapel, we take away all just cause of complaint.—On account of these reasons there would be no need of leaving a meeting place under other circumstances; but as, when brother Craik and I came to Gideon Chapel, we found saints there assembled together in fellowship who had contributed towards the purchasing and fitting up of the Chapel, and who had been in the habit of meeting together on different principles, it seems not Christlike either to force our light upon them, or to constrain them to leave us; but to give up the Chapel to them, as they do not, in heart, go along with us. It cannot be expected that, for the sake of pleasing even those whom we love in Christ, we should shrink back from carrying out any truth which the Lord may lead us into; and, therefore, if our brethren cannot heartily go along with us, it is better that nothing should be imposed upon them contrary to their convictions. If it should be said that for the sake of a few we thus separate from many: our reply is, that we separate from none of the saints; we only withdraw from a building, because it appears to us a hinderance to the manifesting of the truth, and, at the same time hold out a gathering place for all who feel that it would be for the edification of their souls, and the glory of God, that they should continue to meet with us. We invite all those who conscientiously can submit to the order which obtains amongst us, to continue in fellowship with us; and we purpose to provide a place of meeting to suit the convenience of the feeble and aged who would feel the distance of Bethesda to be an obstacle to their meeting habitually with the saints there.
III.
But in addition to those already mentioned, there is 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. We cannot have the breaking of bread at the commencement of the meeting, because of the confusion occasioned by the intermixture of those who are not in fellowship with us. To alter this, and 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. Such a request moreover would not be Christlike, as long as from the construction of the building no comfortable sittings were reserved for any besides the saints themselves. Thus, by retaining Gideon, we are under the necessity of either marring our testimony to the church at large, or of deepening the dissatisfaction prevalent among several who are already in fellowship with us.—Again, the very construction of the place renders it unsuitable for a meeting of saints. Part of the sittings being pews, necessarily tends to give the appearance of a distinction between the very poor and the more respectable class. This distinction would need to be done away, and we have every reason to fear that some might feel personally aggrieved by the pews being taken away and replaced with benches. We have only of late understood that some of the pews are looked upon as private property. This is such a violation of the statement that the sittings are all free, that it could no longer be permitted. To require these unscriptural practices to be renounced, we have reason to apprehend, would be considered as an arbitrary act of rule, and might alienate the minds of those of our dear brethren who are still, in heart, attached to that to which they hare been accustomed in former years.
If it can be shown that the above difficulties are capable of being removed, or that any greater evil would attend the yielding up of Gideon than the evils which necessarily accompany our retaining it, then we are bound not to give it up. But, according to our present light, we see no way
