Plymouth-Brethrenism; a refutation of its principles and doctrines

Preface

'PHIS small work is intended as a refutation of the doctrines of the Plymouth Brethren.

The year eighteen hundred and thirty was the distinct starting-point of three influential developments of religious opinion in these kingdoms. It was then that Newman, Pusey, and Keble were preparing that great Anglo-Catholic reaction in the heart of English Protestantism of which we now feel the disturbing effects in the modern Ritualistic movement and in the revived energy of English Romanism. About the same period the Broad Church movement was slowly though obscurely taking shape. But, almost unnoticed by the world, there sprang up by their side, simultaneously in England and Ireland, a pre-eminently spiritual movement, based on the rejection of all ecclesiastical forms and denominational distinctions, which has become known to history by the name of Plymouth Brethrenism. It is curious to mark, at the end of fifty years, a certain similarity of debasement in the historical development of the three systems. The one movement rapidly culminated in wide-spread secessions to Romanism ; the other ripened more slowly into the Rationalism of "Essays and Reviews"; and the third, which offered itself as a refuge to Christians amidst the formalism and decay of the churches, has developed in our day into a system of the sternest ecclesiasticism, known by the name of Darbyism.

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Preface.

The founder of Plymouth Brethrenism was an English gentleman, named Mr. A. N. Groves, who found himself in 1829 pursuing his studies in Trinity College, DubUn, with a view to the Christian ministry. It was while he was associated there with devout members of the Established Church, in a meeting for religious fellowship, that the idea struck him that " believers, meeting together as disciples of Christ, were free to break bread together, as ; their Lord had admonished them ; and that, in so far as the apostles served as a guide, every Lord's day should be set apart for thus remembering the Lord's death and obeying His parting command." This memorable suggestion seems to have laid the foundations of Brethrenism. A society was at once established in Dublin, including in its membership such men of mark as Groves, Bellett, Cronin, and Darby — the last up till that time serving as a curate in the Established Church of Ireland. In 1831 a society was formed at Plymouth, including ]\Ir. Benjamin W. Newton, Mr. Tregelles, Mr. Soltau, and others ; while in the following year Mr. George Miiller and Mr. Craik established a similar society in Bristol. Ttie .principle of communion in all these societies was the possession of the common life — " the blood of the Lamb the union of saints" — with a sort of corollary that " disciples should bear as Christ does with many errors of their brethren." There was no idea then of a mission to protest against ecclesiastical evil by separation from the churches ; for many of the original members were clergymen and laymen still con- / nected with the Church of England. It was far from the intention of any of the leaders at that time to form a new sect. The early meetings were, in fact, not so much established in rivalry of the churches as for the ends of supplementary edification. Six years, however, had not elapsed before the catholic basis of the system was changed. Mr. Darby was the first to broach the theory that the saints

Preface.

vii were bound to come out of all the existing churches, on accoiinlr~of't!Terr false constitution and the practical evils associated therewith, and to stand upon what he called "the divine ground of the one body." Itjs easy to attack existing systems, and objections are proverbially far more operative than answers. The new principle had an almost immediate success, and Darbyism became henceforth the strongest development of Brethrenism. But from that hour Brethrenism as such went to pieces. The system which was to be a standing protest against tlie'"^sunion of beTTevers^ scattered tlirough all the sects,' was itself rent in^t\\'arn in 1845, when Mr. Darby withdrew from the P'lymbuth society and excommunicated all who declined to folTow hnti' in his divisive' courses. Plymouth Brethrenism iks'ever since been in crisis. The ""^^ar" 1866 saw the stVcThchest followers of Mr. Darby — Mr. W. H. Dorman and Captain Percy Hall and others — seceding from his ranks on account of his heresies on the subject of our Lord's sufferings on the cross and His unatoning death. Thus, a system which began with universal fellowship has ended with universal excommunication.

The attitude of the Brethren towards every branch of the Church of Christ — and especially their fixed policy of " gathering churches out of churches " — has long worn an aspect too aggressive to admit of any further connivance or encouragement on the part of Christian people.

It is a curious illustration of the periodicity of religious opinions — marking, at the same time, the necessary limitations of error — that so many of the peculiar doctrines of the Brethren should have already had a place in ecclesiastical history. Plymouthism is, indeed, theologically, the least original of sysfems. Consciously or unconsciously, the Brethren have been borrowing from all sides. We find their doctrine of the Church in the views of the Donatists ; their idea of " the assembly of God meeting round the viii

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Person of Christ on the basis of Matthew xviii. 20," in the writings of John Walker, the founder of the Walkerites ; their ideas of ministry, moral law, repentance, and sanctification, in the writings of the Commonwealth sectaries ; their idea of faith in Sandeman ; their idea of justification in the risen Christ in Edward Irving and John Henry Newman ; tlieir idea of Christ's obedience as vicarious in the wTitings of Piscator, Wendelinus, and John Goodwin ; their idea of Christ being Sin-bearer only on the cross in the writings of John Forbes, a divine of the seventeenth centurj' ; their idea of the non-atoning character of a portion of Christ's sufferings on the cross in an obscure writer referred to by Witzius in his Economy of the Covenants ; their idea of the heavenly humanity of Christ in the views of the Monophysites ; and their idea of the secret rapture of the saints in Pierre Lambert, a Jesuit Father. But we are not to suppose that because it has borrowed so largely, Plymouthism is therefore without system or coherence. In point of fact, there is a certain dependence of its false assumptions upon one another which we should hardly have expected from its eclectic origin, while its dispensational theories have had the effect of colouring the whole system.

I think it necessary to state that the two sects of Brethrenism — the Darbyites or Exclusives, and the "Open " or "Loose Brethren" — think almost alike on tieafly all the doctrines I have discussed in this small work. Yet the " Open Brethren " are strongly opposed to Mr. Darby's later heresies on the third-class sufferings and the unatoning death of Christ, as well as to his doctrine of the infallibility of the assembly when meeting under the presidency of the Holy Ghost. Yet they hold Darbyite ideas of gifts and ministry. It is not possible to speak so definitely concerning their opinions as concerning those of the Darbyites, for they have no leader and no organization, simply consisting of so many independent " gatherings."

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It is a mistake to represent Mr. Benjamin W. Newton as the leader of any section of the Brethren. In point of fact, he left them so far back as 1845, and has ever since laboured as the minister of a congregation at Bayswater ; while he is known as the author of a number of exceedingly learned and able treatises against the Brethren, as well as against Ritualism and Rationalism. It is the consistent and fearless attitude he has maintained toward error of all kinds which has exposed him for thirty years to cease, less persecution from the Darbyites. He is one of the ablest representatives in our day of the sound theology of the Reformation.

In conclusion, I deem it right to state that I attribute to the Brethren no doctrines they do not hold, that I give ample quotations from their works, fairly representing all their opinions, and that I confine myself strictly to the business of refuting their arguments from Scripture.

I have followed Hodge, the American divine, closelv, almost verbally, in my treatment of the true doctrine of the Church and its unity.

I trust I have not transgressed the rules of candour or right feeling in the conduct of this discussion.

I have no object in view but the establishment of truth, the salvation of souls, and the glory of God.

Chapter I. The Church In Existence Before Pentecost

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Statement of Brethren's positions. I. The Church "asserted to be the mystery hid for generations." The "mystery" not the Church, but the admission of Gentiles to share the blessings of salvation on equal terms with the Jews (Eph. iii, 5 — 9). II. Argument of Brethren that Old Testament saints are not members of the Church, because they had not received the baptism of the Spirit. I Cor. xii. 12, 13, examined. What is the baptism of the Spirit ? Romans v. teaches union with Adam and union with Christ. Abraham and David justified as we are. If we are the seed of Abraham, we must have union with Christ. Heb. xi. 40, Rev. xxi. 2, examined. III. Brethren affirm that Christ was not Head till after resurrection ; therefore He could not be Head to Old Testament saints. Five arguments in reply. IV. Brethren say the saints are not called the Church in the Old Testament. Passages of Scripture considered. Usage of kahal and €KK\rjCLa. V. The force of Christ's saying, " I w/// build niy church." Exposition of this passage I

CHAPTER n.

THE CHURCH CONSISTS OF BELIEVERS, LIVING AND DEAD.

Brethren hold that the Church consists only of the saints on earth. If dead saints are of the body, as Brethren admit,

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xi how can they be out of its unity ? If they are not in the body, they are not in the Church which Christ purchased. The objections of Brethren considered 17

Chapter III. The True Nature Of The Church

I. The Church consists of believers, who are addressed according to their profession. 2. The Church viewed under its "Kingdom of Heaven" aspect. 3. The Church visible and invisible. 4. Brethren practically admit this distinction ... ... ... 19

Chapter IV. The Unity Of The Church

The doctrine of the Brethren stated. I. True doctrine of Scripture on the unity of the Church. 2. The true idea of the Church not narrower than the true idea of the Christian. 3. Not a unity of external organization. 4. Application of these principles to the state of modem churches. 5. The independent existence of Christian denominations not a denial of the unity of the body. 6. Where is the Church of God now, as distinct from the denominations of Christendom ? ... ... 24

Chapter V. The Church In Ruins

I. The apostacy of the dispensation, (i) We deny the apostacy in the Darbyite sense. (2) State of things now only the development of the state of things in apostolic days. II. The duty of separation from all existing churches, (i) No hint of separation in Ephesians iv. 2. (2) The Darbyite principle, " separation from evil God's principle of unity," not unifying. (3) Darbyite objection to the constitution and membership of our churches (2 Cor. vi. 17; Rev. xviii. 4 ; 2Tim. ii. 19 — 21) considered. Our churches compared with those of New Testament times. The Brethren separate from believers on grounds inconsistent with their own principles. III. The resource of the faithful in the evil day (Matt, xviii. 20). The Brethren's arguments from this text criticised 35 xii

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CHAPTER VL

INCONSISTENCIES.

Inconsistency of the earlier with the later doctrines of the Brethren. The basis of Brethrenism changed. " The Gatherings" of 1830 are now "a body," with corporate action. Brethren self-convicted of schism. They assign, like Romanists, an undue place to the doctrine of the Church ...

Chapter I. Presidency Of The Holy Ghost

The Brethren's doctrine stated. Examination of six texts adduced to support it (Matt, xviii. 20 ; I Cor. xiv. 33 ; Eph. ii. 20 — 22; I Cor. xiv. ; Heb. ii. 12 ; I Cor. iii. 16)

Chapter II. The Existence And Exercise Of Gifts

The Brethren and their claim to extraordinary gifts. Inconsistent attitude. Sinfulness of preparation for the exercise of gift. Scripture evidence. Paul's censure of the Corinthians inconsistent with the Spirit's presidency. Testimony of Brethren and others as to the unedifying character of Plymouthite assemblies

Chapter III. Who Have The Call To Preach ?

The Brethren's doctrine stated. Scripture evidence against it (Eph. iv. 11). Why should Timothy or Titus test the fitness of Christians to preach, when, on Brethren's principles.

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xiii there is no such testing now ? Examination of texts adduced by the Brethren (i Cor. xiv. 31 ; Rom. xii. 6 — 8 ; I Peter iv. 10, II ; Acts viii. I, 4; i Cor. xvi. 15) 64

Chapter IV. The Ministry Of Bishops Or Elders

The elders not a temporary order. I. All the "pastors and teachers" were elders. Scripture proofs. 2. Elders were ordained in all the churches. Scripture proofs. 3. The appointment of elders. Is there proof of election of elders by congregations ? Scripture texts. Ordination, — what it implied. Brethren say elders were always ordained by apostles, (i) It is denied that apostles only ordained elders. (2) If they did ordain, they did it, not as apostles, but as elders ... 71

Chapter V. Payment Of Pastors

Brethren's views stated. " Pastors not entitled to support." I. Evidence for the support of elders who were pastors (i Tim. V. 17, and other texts). 2. No Scripture ground for the very peculiar distinction made by the Brethren between the pastoral and evangelistic offices. 3. The mode of payment. The system of the churches more scriptural than that of the Brethren. 4. Inconsistent practice of the Brethren ... 80

CHAPTER I. Christ's heavenly humanity

The Brethren's doctrine stated. The "heavenly humanity" of Christ. Proofs of the catholic doctrine (Gal. iv. 4 ; Heb. ii. 14). Brethren's objections based on i Cor. xv. 47 ... 84 xiv

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CHAPTER 11.

JUSTIFICATION.

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Statement of Brethren's doctrines: I. ^'Justification in the Risen Christ" unscriptural (Rom. iv. 25). The cross brings more than pardon. False view of Christ's life before resurrection and after it. False view of the condition of the justified. II. Christ's obedience to the law for us. Proofs (Rom. V. 19 ; 2 Cor. v. 21 ; Rom. x. 3, 4 ; Gal. iv. 4). Brethren's objections considered. III. 7he rii^hteoiisness of Christ becomes the possession of believers through imputation. Scripture proofs. Brethren's objections. Tine meaning of imputation. IV. Christ our Sin-bearer through all His life. Brethren's view that He was Sin-bearer only on the cross. Scripture proofs. Brethren's objections answered. V. Third-class siifferiiigs of Christ on the cross. The latest heresy of Darbyism. Ps. Ixix. No foundation for it in Scripture. VI. The death of Christ unatoning. Darbyite theory separates Christ's sufferings from His death. Proofs that the death is atoning. VII. Justificatioti in relatioti to our future sins. Brethren's doctrine that future sins are forgiven at conversion, and that it is therefore wrong for Christians to pray for the pardon of sin. Scripture proofs against this theory. Brethren's misrepresentation of Hebrews x. 1,2 87

CHAPTER in.

FAITH.

The Brethren's doctrine stated. Sandemanism. i. Faith not mere belief of the truth, but includes also trust in Christ. Five arguments. 2. Faith does not consist in believing that "Christ died for me." Six arguments. I. Faith and Repentance. The Brethren's doctrine stated and considered. II. Faith ami Prayer. Brethren's doctrine that unconverted persons ouglit not to pray for salvation but to take it without prayer. Five arguments 108

CHAPTER IV.

SANCTIFI CATION.

The Brethren's doctrine of perfect sanctification through Christ stated, I. Two significations of the word in Scripture. I Cor. vi. II, I Peter i. 2, John xvii. 19; 2 Thess. ii. 13 examined. II. The Brethren's theory of the new nature unscriptural. Five arguments. III. Sanctification progressive. Scripture evidence n8

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CHAPTER V.

THE LAW AS A RULE OF LIFE.

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The Brethren's views inconsistent. I. They maintain that man was not under law till Moses' time. Four arguments in reply. II. They teach that believei-s are not under law in any sense. Eight argimients of the Brethren considered. III. Positive testimony to the law as a continuing rule of life to believers. Sbc proofs from Scripture. IV. Immoral tendency of Brethrenite views 123

CHAPTER VI.

THE SECRET RAPTURE OF THE SAINTS.

Brethren's theory stated. It necessitates a third coming of Christ. No distinction in Scripture between " the day of Christ" and "the appearing of Christ.'" Proofs that the idea of the secret rapture is unscriptural. No ground for the supposition that there are no intervening events now to be expected before the coming of Christ. The use of signs ... 1 38

CHAPTER VII.

THE S.\INrS AND THE JUDGMENT-DAY.

The Brethren hold that the saints will not be judged at all. What is involved in the Judgment? Not the question of acceptance or non-acceptance. Three things involved — manifestation, giving account to God, and receiving the things done in the body. I. John v. 24, 29 examined. 2. Saints expressly said to be judged. 3. Pass.ages in which the judgment of saints and sinners is referred to (2 Cor. v. 10 ; Heb. ix. 27 ; Matt. xxv. 31 — 46 ; Rev. xx, 12 — 15). Brethren's objections answered 144

CHAPTER VIII.

THE WORLD.

The Brethren hold peculiar views on the relation of the Christian to the world and worldly employments, to philanthropy, and to the religious and missionary societies of the day. i. Worldly employnwnis. Brethren use "world" in two senses. They say the Christians of this dispensation ought xvi

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to be "pilgrims and strangers, " and keep apart from worldly professions, (i) Old Testament saints were the first who were called " pilgrims and strangers," yet some took political service under heathen sovereigns. (2) The New Testament does not forbid Christians to be magistrates, or military or naval officers. Cornelius, Erastus, "the saints in Csesar's household." (3) " My kingdom is not of this world " interpreted. (4) Do Brethren act consistently on their own principles? 2. Philanthropy. Brethren decry it, and leave the ' ' doomed world " to its fate. Misrepresentations exposed. 3. Keligiotts and missionary societies. Brethren object to co-operate with the people of other sects in carrying out religious projects. Their inconsistencies. Effects of the Brethren's doctrine concerning the world. Moral and social mischiefs ... ... ... ... ... ... ... ... 151

CHAPTER IX.

Conclusion

Future prospects of Brethrenism. Five causes of its success at the first. Five reasons for believing that it will not last. Duty of the Church of Christ 161

PLY.MOUTH BRETHRENISM.

Book I.— The Church. Chapter I

THE CHURCH IN EXISTENXE BEFORE PEXTECOST.

THE Brethren teach that the Church did not exist before Pentecost ; that there never was a Jewish Church ; that the Old Testament saints, though saved by the blood of Christ, were not members of His bodj-, and therefore were not in the Church ; and that the Church consists only of those saints who exist between Pentecost and the Millennium. They hold likewise that the Church has a peculiar glory in heaven which does not belong either to the saints of the Old Testament dispensation or of the Millennium itself. They thus deny the unity of the redeemed in glor}-.

* "The Church, then, being Christ's body, could not exist before the Head was in heaven, as Ephesians i. teaches clearly, nor the habitation of God through the Spirit, when the Spirit was not sent. But the doctrine of the Church's being now only set up or revealed, is positively taught in Scripture." — ^J. N. Darby, Is the Comforter conte ? p. 17.

"It may be necessary to notice, for some, that the Church had no actual existence before the day of Pentecost. When Jesus told Peter about the Church, He did not say, On this rock I am building, but 'On this rock 1 unll btiild my Church.' Now that Peter afterwards understood this to refer to resurrection is very clear. (Actsiv. 10 — 12 ; I Peter i. 34, ii. 4 — 9.) Surely, as living stones, we are not built on a dead Christ, but built up in Him who is alive from the dead." — C. Stanley, What was the Sabbath ? p. 22.

"I hope you have seen, then, that the Church is a perfectly new thing — in fact, so new that the Epistle to the Ephesians tells us that before union with the Head — and therefore with the members — could be effected, Christ had to die and be raised from the dead, and witk Him we are raised up and made to sit together in heavenly places in Him. Before there could be a body the Head must be raised up to sit

I

Let us carefully examine the evidence adduced in support of these views.

I. The Brethren assert that the Church had no existence before Pentecost, because it is expressly called " the mystery hid for generations,^'' which the apostle Paul was specially commissioned to reveal. They wholly misunderstand the nature of this mystery. The mystery referred to in Ephesians iii. 9 — " which from the beginning of the world hath been hid in God" — is not the Church, for the passage itself says otherwise: "to the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God." It is thus the Church itself which fully reveals that mystery, "which in other ages was not made known to the sons of men as it is now revealed unto His holy apostles and prophets by the Spirit" (Eph. iii. 5) — that mystery which was, not that the Old Testament saints were to be shut out of the one body, or that the Gentiles were to enjoy the Messiah's blessings by becoming Jews, but that we, of this dispensation, were to be incorporated into the "one commonwealth" (ii. 12), from which we were alienated, into the " one body" (ver. 16), the " one household," the " one building fitly framed together." The mystery was the admission of Gentiles to share on equal terms with the Jews all the blessings purchased by dhrist. This was the " mystery " for which the apostle says he was in bonds (Col. iv. 3). The Jews were angry because God had favoured the Gentiles, and accordingly persecuted the great apostle. It was not for " the Church" he was in bonds, but for this "mystery." The Gentiles were to be made " fellow-citizens " of the saints — that is, of the heavenly city, which Abraham looked for, a city with foundations, called the Bride of the Lamb (Rev. xxi. 9, 10). Mr. Darby says the bringing-in of the Gentiles was not an unrevealed mystery, for it is referred to in many Old Testa-

at God's right hand." — Davis, A Scriptural Inquiry as to what is the Church, p. 12.

The Church "is the actual living unity with Christ and with each other of those who, since Christ's resurrection, are formed into this unity by the Holy Ghost come down from heaven. Was there anytliing like this in Old Testament times ? " — Flai)t Papers, p. 83.

The Chuy'ch before Penteeosf. 3 ment scriptures; and he maintains that the mystery spoken of by Paul in Romans xvi. 25 — " which was kept secret since the world began " — was an entirely new and different thing. Eut this very passage shows that it was a mystery which the prophets had already dealt with : "But is now made manifest, and by the scriptures of the prophets made known." * But though the prophets foretold that the Gentiles were to be blessed in Abraham, it was not made known to them in what manner the blessing was to be realized. This was the special revelation to which the apostle alludes when he speaks of the dispensation committed to himself as the apostle of the Gentiles.

II. The Brethren urge that while the Old Testament saints were saved by the blood of Christ, they could not be members 0/ Christ's body, because they had not received that baptism of the Spirit which alone unites to Christ: "for in one Spirit were we all, whether Jews or Gentiles, baptized into one body " (i Cor. xii. 12, 13). The Old Testament saints had life; but Ufe, they say, is not union, though it is necessary to it. Life comes by faith ; union comes only by the baptism of the Spirit, for it is said, " He that is joined to the Lord is one spirit." The Old Testament saints had life, but they had not union with Christ, and therefore were not members of the body of Christ, the Church.t

* The Brethren translate it, "prophetic writings'' — the writings in question being those not of the Old Testament, but of the New Testament, according to Ephesians iii. 5, "As it is now revealed unto His holy apostles and prophets by the Spirit." The Brethren say the Old Testament prophets revealed nothing concerning the Cliurch. We ask, where are the -writings of the New Testament prophets ? They must have been written before the Epistle to the Ephesians if they are referred to in it. Paul's writings are expository rather than prophetic, according to his usual mode of preaching — "saying none other things than those which Moses and the prophets did say should come " (Acts xxvi. 22). It was by means of Old Testament prophecies expounded by himself that the apostle fulfilled his mission to the Gentiles. The expression yparpuv ■7rpo<peTiKuiv is like €v ypa<pais d7(ois (Rom. i. 2), not "holy scriptures," ljut "the holy scriptures." The Brethren say the doctrine of the Church was peculiar to Paul as distinct from the other apostles. It was their doctrine, certainly, as well as his, for the mystery was "revealed unto //is holy apostles" (Eph. iii. 5).

t "The giving of life is no proof of union at all. Possession of life is not union. My children receive life from me : they are not my bride.

4 Plymouth Brethrenhni.

The question, then, is, were the Old Testament saints united to Christ or not ? We hold that it is faith that unites to Christ, and that as they had faith, they were members of His body, the Church.

1. The text adduced by the Brethren proves nothing to the purpose — " He that is joined to the Lord is one Spirit" (i Cor. vi. i6, 17). It says nothing about the means of this junction ; it only speaks of its effects. It does not say that the Spirit joins us at all. The context shows that it refers to the vital union between the soul and the Saviour, and it is by faith we live — " The life I now live in the flesh I live by the faith of the Son of God " (Gal. ii. 20). Faith unites to the object of faith. If we are born of the Spirit, we are yet said to be " children of God by faith in Christ Jesus." We are in the last Adam as a "quickening spirit," and faith is the first effect of His quickening. We were " buried with Him in baptism, in which also we were raised together by faith " (Col. ii. 12). Here is union with Christ by faith. Mr. Patterson says that " the Spirit is the unity of the one body." We answer : The body being one is its own unity, and the essence of that unity is " in Christ." The Spirit dwells in the body, but He is not its unity.

2. The Brethren say we are not in the Body till " we are baptized into it by one Spirit" (i Cor. xii. 13). But the Old Testament saints had not this baptism ; therefore they are not in the Body.

{a) We must remember, however, that the Church is what it is by virtue of Christ's work, not the Spirit's ; for He "purchased it with His own blood." It is Christ, not the Spirit, who '■'■hath made both one" (Eph. ii. 14). The unity of the body is in Himself, not in the Spirit — " So we, being many, are one body in Christ " (Rom. xii. 5). Our title in the Church, therefore, is not the Spirit's baptism, but Christ's blood, of which that baptism was only an effect.* Christ

I repeat, the communication of life by, or the possession of life from Christ, is never union. It may be necessary fo it. Both may come in an instant, but life and faith must be there, for us to be sealed with the Holy Ghost, by which we are united," — Mr. Darby, Is tJu Comforter eome? And is He gone i

* Mr. B. W. Newton well says : " Our title to say ' we are fellow-

The Church before Pentecost. 5 gives the title : the Spirit gives the ability to act in the power of it. The gift of the Spirit does not effect redemption, but is itself a purchased result of it. He is " the unction from the Holy One" to apply Christ's blessings. Again, it is Christ, not the Spirit, who builds the Church: "On this rock will / build my Church."' He is the tried stone. Mr. Patterson speaks of " the body as constituted by the presence of the Holy Ghost." This is hardly a scriptural mode of expression. The New Testament speaks of His "indwelling," not of His "presence." The word "constitute" applies strictly to Christ's work, not the Spirit's. The Church is Christ's "purchased possession" and "God's workmanship," and the Spirit cannot be said properly to " constitute " that of which He is only seal and witness.