"The Brethren:"

(commonly so-called.)

A Brief Sketch

of their Origin, Progress and Testimony

by Andrew Miller.

Note.

Some have raised objections to the title "The Brethren," as giving the idea of a sect; others as arrogating to a particular community that which is equally true of all Christians. Such thoughts never occurred to me while writing the book, and were not suggested by those to whom I spoke of it. Expressions such as "the writings of Brethren," "the meetings of Brethren," etc., are in common use among themselves; which simply mean a convenient designation, and one which cannot be misunderstood. In no other sense is it used here. To be obliged to make use of a description instead of a name would greatly encumber the style and embarrass the writer. A. M.

Introduction.

It is always a relief to the mind, in studying the history of the church, to be able to trace with any measure of certainty the silver line of grace, and the operations of God's Spirit in those who have taken a prominent part in its affairs. This was a rare privilege during the long dark night of the middle ages; but with the dawn of the Reformation the working of the Holy Spirit became increasingly manifest. The word of God was appealed to as the only authority in matters of faith and salvation; and the great christian doctrine of "Justification by faith alone" became the foundation and corner-stone of the Reformation in the sixteenth century. By means of this truth the power of popery was subverted, and the nations of Europe delivered from its tyranny.

Every right-minded Christian, who has studied the great revolution of that period, will certainly not fail in thankfulness to God for the mighty work which was then accomplished by His grace, through the faith and the endurance of the Reformers.

We must ever honour with admiring gratitude those faithful witnesses who laboured to spread the pure light of the gospel in opposition to papal superstition infidelity, and immorality, backed by the power of the civil sword, and in the face of imprisonment and death. The awakening and the agitation of mind were so general, and all in the direction of truth and holiness, that the most unbelieving must own that such a Reform could only have been produced by causes more than human, and of the most powerful efficacy.

But the leaders of that great movement overlooked many of the most important doctrines of the word of God. The vital truth of salvation through faith in the sacrifice of Christ, without the merit of good works, was so startling, so overwhelming, to those who had been educated in the superstitions of Romanism that they seemed to think no further truth was needed. They taught that the atoning work of Christ satisfied the justice of God, reconciling Him to rebellious man, and that all who had the full assurance of faith in this truth were saved. It does not appear that they ever laid hold of the precious truth that it was God's love to sinful man which led Him to send His Son to die in their stead, that they might be reconciled to Him. This is the grand foundation truth of all gospel testimony. Had there been no love, there would have been no Saviour-Jesus, no salvation, no glory. But "God so loved the world, that he gave his only-begotten Son. that whosoever believeth in him should not perish, but have everlasting life." John 3: 16.

God never was the enemy of man, and needed not to be reconciled, though He did need and did provide a propitiation for our sins. Many sweet thoughts flow from this blessed truth; the child of faith can fall back, not only on the work of the cross as his resting-place, but on the heart of God who loved him and sent His Son to die for him. In 2 Corinthians 5 we read, "that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." The first word we hear from an offended God after man had sinned, is, "Adam, where art thou?" Man was lost — God was seeking him. This was the first action in the work of redemption; indeed, the grand feature of redeeming love.

THE REFORMATION OF THE NINETEENTH CENTURY.

We must now notice a very special work of God's Spirit in the early part of this century, and in our own country. It pleased God, in the riches of His grace, just about this time, to awaken in many minds and in different parts of the country a deep desire for the study of the sacred scriptures. By this means many of His children were led to a renewed examination of the "sure word of prophecy," and others were led to see the importance and blessedness of what He had revealed in His word respecting the church, the body of Christ. This was something entirely new in that day. To speak of the church as the body of Christ, of which He is the glorified Head in heaven, and of its being indwelt and governed by the Holy Ghost, were new truths in the ears of Christendom.

It would be difficult to find in the theology of the Fathers or the schoolmen, of the Reformers or the Puritans, the doctrine of the church as the Elect Bride of Christ, separated from the world to wait for His return from heaven as her only hope, and knowing the abiding presence of the Holy Spirit as her only strength and joy.

From the end of the first, down to the beginning of the nineteenth century, no theological writer seems to have brought these precious truths before the church. Even the simple gospel was so completely overlaid and mixed up with human feelings and doings, that hardly anyone ever expected to know in this world the certainty of salvation. Hence we find some of the most holy living and spiritual teachers which have been in the church, praying on their death-beds that they "might not take their sins and iniquities to the judgment-seat." And this state of mind is by no means rare even in the present day, though the light and truth which have been spread abroad during the last fifty years have given many such a surer hope and a brighter prospect. The full efficacy of redemption, according to Hebrews 10, was, and is, comparatively little known. There we read, "Because the worshippers once purged should have had no more conscience of sins." This does not mean — no more consciousness of sinning, but no more conscience of sins. The precious blood of Christ has cleared the conscience of the believer for ever. "For by one offering he hath perfected for ever them that are sanctified." There is no need of the Mass to perpetuate the sacrifice, nor of human feelings and doings to add to its value. When this truth is understood, the full forgiveness of sins, and acceptance in the beloved become the happy condition of the soul.

The difference between the righteousness of the law and the righteousness of God was also one of the important truths recovered at this time. The question is fully discussed by the apostle in Philippians 3. Its ramifications, especially in Puritan theology, are so wide, that we will not attempt to follow them here, but only give the apostle's conclusion: — "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." Every Christian ought to know that He who knew no sin was made sin for us, "that we might be made the righteousness of God in him." The feeblest believer in Christ stands before God in a righteousness absolutely complete, divine, and everlasting. Christ is our righteousness. In place of taking his sins and iniquities to the judgment-seat," the moment he is absent from the body, he is present with the Lord, and in all the completeness of Christ Himself.

PROPHETIC TRUTH.

It pleased the Lord to revive in many minds during the first quarter of the present century, a deep interest in the restoration of Israel to their own land, and the consequent glory of Messiah's reign. Several books were published on this subject between the years 1812-25. But the one which created the greatest interest is entitled "The coming of Messiah in glory and majesty," by a South American Roman Catholic priest, Emanuel Lacunza, who adopted the nom-de-plume of Ben-Ezra, a converted Jew. This work was originally written in Spanish, and first published in Spain in 1812. It was translated into English, and published in London in 1827, with a long preliminary discourse by the Rev. Edward Irving. His powerful eloquence was now employed to arouse his congregation, his brethren in the ministry, and the whole professing church, to the study of this great and comparatively new subject. The prophetic description of the glory of the millennial kingdom gave him ample material for his glowing orations. The circulation of these new books, and fresh papers constantly appearing in the magazines awakened a fresh interest in the subject, and many, both lay and clerical, became diligent students of prophecy.

These studies led to the establishment of what were called "The Prophetic Meetings," which for some years were held in Albury, Mr. H. Drummond's seat, Surrey, and at Powerscourt Castle, in Wicklow. Clergymen and private gentlemen came freely to those meetings at first; but after a while they were attended, at least in Ireland, chiefly by the Brethren. It was then, we believe, that the midnight cry was raised, "Behold, the bridegroom cometh; go ye out to meet him." And from that day until now, the number of those who preach the second coming of the Lord has been steadily increasing. The cry has been heard in every land throughout Christendom, and still it rolls on waxing louder and louder, and must do so until He come and call His bride away. "And the Spirit and the bride say, Come. And let him that heareth, say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Rev. 22.

THE EFFECT OF CHURCH TRUTH.

The first effect of discovering from the word of God what the calling, position, and hopes of the church are, must be a deep sense of the contrast between what man calls the church, and what the church really is in the light of the New Testament scriptures. So it was with a few christian men in Dublin in the early part of this century. The Lord, we doubt not, had been dealing with their souls for some time, and preparing them for the reception of many truths which had been long lost to the children of God. They were, no doubt, worthy members of their different communities, sound in the faith, devoted, and unworldly; but they began to see, in the clear light of God's word, that to remain where they were would be a practical denial of what the church is. Thus were they led of God to separate themselves from the existing religious systems with which they had been severally connected, and bear witness to the heavenly relations of the Christian, and to the nature and unity of the church of God. Unlike the mere abstractions of the ascetics, it was a moral separation from the world and from the religion which it sanctioned. Even the confessors at an early period of the church's history, and the Reformers and Puritans at a later, had no wish to leave the communion of the Established Church, provided she had agreed to reform abuses. Most of them were excommunicated; but when a change of government brought religious liberty, they gladly returned to their pulpits and benefices.

But as many of those who took the place of separation are still alive, we can do little more than state the origin of the community, and give a brief outline of its progress. We must hold character to be sacred, and we know that prejudice is strong, and that the feelings of all must be respected. Therefore we shall endeavour to avoid as far as possible everything that might give offence to anyone. But of that which has appeared in print, and been written by themselves, we may freely speak, Their writings, in the form of books, tracts, and periodicals, are abundant, and widely spread over the face of Christendom, so that their views may be easily ascertained. We shall not quote, as many have done, the opinions of their enemies as a fair estimate of their character, any more than we would accept the opinion of a bigoted Roman Catholic about the character of Luther.

CHAPTER 1.  "THE BRETHREN."

IN the winter of 1827-28, four christian men, who had for some time been exercised as to the condition of the entire professing church, agreed, after much conference and prayer, to come together on Lord's day morning for the breaking of bread, as the early Christians did, counting on the Lord to be with them, namely, Mr. Darby, Mr. (afterwards Dr.) Cronin, Mr. Bellett, and Mr. Hutchinson. Their first meeting was held in the house of Mr. Hutchinson, No. 9, Fitzwilliam Square, Dublin. They had for a considerable time — along with others who attended their reading meetings — been studying the scriptures, and comparing what they found in the word of God with the existing state of things around them; but they could find no expression of the nature and character of the church of God, either in the National Establishment, or in the various forms of dissenting bodies. This brought them into the place of separation from all these ecclesiastical systems, and led them to come together in the name of the Lord Jesus, owning the presence and sovereign action of the Holy Spirit in their midst, and thus endeavouring to keep the unity of the Spirit in the bond of peace. Matt. 18: 20; Eph. 4: 3, 4.

The Brethren continued to meet for some time in Fitzwilliam Square, and others were gradually added to their number.

The circumstances which led these earnest men to read the scriptures and come to the decision above described were evidently of the Lord. One of the four, a clergyman from the county Wicklow, having met with an accident which injured his foot, came to Dublin for care and treatment. Before this happened however, he had passed through much exercise of conscience as to his position in the establishment, and had determined to leave it. Some of his friends in town, like himself in the country, had been similarly exercised, and feeling the absence of spiritual life and christian fellowship in the denominations, were really thirsting for something which could not be found there. Thus the Spirit of God was working in many minds, and in an especial way, at that time. He had created a felt need in the heart which grace and truth alone could satisfy. In this state of mind they agreed to study the word together, and look to the Lord for light and direction as to their future path.

Interested friends, and the survivors of those who were early connected with this movement ' have raised the question as to whose heart the Spirit of God first visited and moved on the important subject of the unity of the church, and separation from existing religious systems. But without attempting to answer such a question, we would simply reply that the thought was God's thought as it was His truth, and the leader in the work was His chosen instrument. History has to do not with theories, but with facts, in so far as they are known.

THE OVERRULING HAND OF GOD.

Here we have to notice before going farther, the existence of a small meeting with a measure of intelligence as to the church of God being one body, previously to the meeting of the four in Fitzwilliam Square. They had been Independents; but it does not appear that they left that body so much from principle as from dissatisfaction with their ways. Nevertheless, God was working in their hearts by His grace and overruling the discipline of that church for their spiritual blessing. And how often this has been the case with individuals in all similar movements, of whom it may be said, "they went out, not knowing whither they went." But the Lord was guiding, and their dependence was in Him. It happened in this way:-

A young man, a medical student — afterwards Dr. Cronin — had come up from the south of Ireland to Dublin for his health, about the year 1826. He applied for communion as a visitor, and was readily received at the different tables of the Independents; but when they learnt that he had become a resident, this liberty was refused. He was then informed that he could no longer be admitted to the table of any of the congregations without special membership with some one of them. This announcement made a deep impression on his mind, and was no doubt used of God to turn his attention to the truth of the one body. If, he thought, all true believers are members of the body of Christ, what can that strange expression mean, special membership with the Independents? He paused, and after much exercise of conscience and prayer, he refused to submit to their church order. This forced him outside the gates of their Zion, and exposed him to the charge of irreligion and antinomianism. He remained in this outside place for several months, feeling deeply his loneliness and separation from many that he loved in the Lord. It was a time of trial in its way, and might have proved most injurious to his soul; but the Lord overruled it for blessing. To avoid the appearance of evil he used to spend the mornings of the Lord's day in secret. These seasons he found to be of great blessing spiritually, and also of deep exercise as to his future path. Such is the Lord's way with the instruments He is preparing for future testimony and service.

The young student was at length publicly excommunicated by name in a chapel, of which the Rev. William Cooper was the minister. This greatly affected him: he found it no light thing to be thus publicly denounced and avoided by those whom he esteemed as Christians. But the church had gone far beyond its proper jurisdiction. She has authority only from her Head in heaven to cut off those who have proved themselves to be wicked persons. "Put away from among yourselves that wicked person." (1 Cor. 5) Thus the church in so acting received the deeper wound herself. One of the deacons, Edward Wilson, secretary to the Bible Society, was constrained to protest against this step, which led to his leaving the Congregational body.

These two brothers, Messrs. Cronin and Wilson, after studying the word for some time, began to see their way clear to come together on Lord's day morning for the breaking of bread and prayer. They first met for this purpose in the house of Mr. Wilson, Sackville Street. They were joined in a short time by two Miss Drurys, who left Mr. Cooper's where they were members; and also by a Mr. Tims, bookseller, Grafton Street. Mr. Wilson leaving soon after this for England, the little meeting was transferred to Mr. Cronin's house in Lower Pembroke Street, where several were added to their number.

The existence of this meeting, it may be said, was the result of circumstances, not of divine conviction. We believe both concurred. They were no doubt forced into the place of separation by the mistaken conduct of the Congregational body, but they were also led to fall back upon the sure word of God, to act under their divine instincts, and the unerring guidance of the Holy Spirit. This little meeting never formally broke up, but they united at once with those who began to break bread in Fitzwilliam Square; the accommodation was greater, and the principles of meeting substantially the same.

We now return to what may be fairly called the first meeting of "the Brethren", held in Fitzwilliam Square. Deep impressions of the truth may have been abroad upon the hearts of many at an earlier period than this, and that without conference; but with respect to the community of Brethren, so-called, we must start from this point. And here we have something more definite and positive, something more to be relied upon than general report or personal recollections.

THE BRETHREN'S FIRST PAMPHLET.

In the year 1828 Mr. Darby published his first pamphlet, entitled, "The Nature and Unity of the Church of Christ." We may consider this tract as a statement of what the young community believed and practised, though not in the form of a creed or confession; and, further, as presenting the divine ground on which they acted. It may also be considered to contain nearly all the elements of those distinctive truths which have been held by Brethren from that day even until now. Not that the writer thought anything of this at the time; he was simply making known for the help of others what he had learnt from the word of God for himself. But who could question the guidance of the Holy Spirit in such a production? Surely He was leading His chosen instruments by a way which they knew not, that the blessing which followed might be seen to be of His own rich grace and truth.*

*See a reprint of the original in the Collected Writings, of J. N. D.; (Ecclesiastical, vol. i.); also in the Christian Witness, Plymouth, vol. i., and in a separate tract.

As this paper was the first public testimony of a movement which was so rapidly to produce such great and blessed results in liberating souls, we will here give for the convenience of the reader a few extracts, chiefly as to the unity of the church.

"We know that it was the purpose of God in Christ to gather in one all things in heaven and on earth; reconciled unto Himself in Him; and that the church should be, though necessarily imperfect in His absence, yet by the energy of the Spirit the witness of this on earth, by gathering the children of God which were scattered abroad. Believers know that all who are born of the Spirit have substantial unity of mind, so as to know each other, and love each other as brethren. But this is not all, even if it were fulfilled in practice, which it is not; for they were so to be all one, as that the world might know that Jesus was sent of God: in this we must all confess our sad failure. I shall attempt not so much to propose measures here for the children of God, as to establish healthful principles: for it is manifest to me that it must flow from the growing influence of the Spirit of God and His unseen teaching: but we may observe what are positive hindrances, and in what that union consists. . . .

"In the first place it is not a formal union of the outward professing bodies that is desirable: indeed it is surprising that reflecting Protestants should desire it. Far from doing good, I conceive it would be impossible that such a body could be at all recognised as the church of God. It would be a counterpart to Romish unity; we should have the life of the church and the power of the word lost, and the unity of spiritual life utterly excluded. Whatever plans may be in the order of providence, we can only act upon the principles of grace; and true unity is the unity of the Spirit, and It must be wrought by the operation of the Spirit. . . .

"If the view that we have taken of the state of the church be correct, we may adjudge that he is an enemy to the work of the Spirit of God who seeks the interests of any particular denomination; and that those who believe in 'the power and coming of the Lord Jesus Christ, ought carefully to keep from such a spirit: for it is drawing back the church to a state occasioned by ignorance and non-subjection to the word, and making a duty of its worst and most anti-christian results. This is a most subtle and prevailing mental disease, 'he followeth not us,' even when men are really Christians. . . .

"Christians are little aware how this prevails in their minds; how they seek their own, not the things of Jesus Christ; and how it dries up the springs of grace and spiritual communion; how it precludes that order to which blessing is attached, the gathering together in the Lord's name. No meeting, which is not framed to embrace all the children of God, on the full basis of the kingdom of the Son, can find the fulness of blessing, because it does not contemplate it — because its faith does not embrace it. . . . Accordingly, the outward symbol and instrument of unity is the partaking of the Lord's supper; "for we being many are one body, for we are all partakers of that one bread." And what does Paul declare to be the true intent and testimony of that rite? That, whensoever 'we eat of that bread and drink of that cup, we do show the Lord's death till He come.' Here there are found the character and life of the church — that into which it is called — that in which the truth of its existence subsists, and in which alone is true unity. . . . Am I desiring believers to correct the churches? I am beseeching them to correct themselves, by living up, in some measure, to the hope of their calling. I beseech them to show their faith in the death of the Lord Jesus, and their boast in the glorious assurance which they have obtained by it, by conformity to it, to show their faith in His coming, and practically to look for it by a life suitable to desires fixed upon it.

"Let them testify against the secularity and blindness of the church; but let them be consistent in their own conduct. 'Let their moderation be known unto all men.' While the spirit of the world prevails, spiritual union cannot subsist. Few believers are at all aware how the spirit which gradually opened the door to the dominion of apostasy still sheds its wasting and baneful influence on the professing church. . . . I do believe that God is working by means and in ways little thought of, in 'preparing the way of the Lord, and making his paths straight' — doing by a mixture of providence and testimony the work of Elias. I am persuaded that He will put men to shame exactly in the things in which they have boasted. I am persuaded that He will stain the pride of human glory, "and the loftiness of man shall be bowed down, and the haughtiness of man shall be brought low, and the Lord alone shall be exalted in that day. . . ."

"But there is a practical part for believers to act. They can lay their hand upon many things in themselves, practically inconsistent with the power of that day — things which show that their hope is not in it — conformity to the world which shows that the cross has not its proper glory in their eyes. . . . Further, unity is the glory of the church; but unity to secure and promote our own interests is not the unity of the church, but confederacy and denial of the nature and hope of the church. Unity, that is of the church, is the unity of the Spirit, and can only be in the things of the Spirit, and therefore can only be perfected in spiritual persons. . . . But what are the people of the Lord to do? Let them wait upon the Lord, and wait according to the teaching of His Spirit, and in conformity to the image, by the life of the Spirit of the Son.

"But if any will say, if you see these things, what are you doing yourself? I can only deeply acknowledge the strange and infinite shortcomings, and sorrow and mourn over them; I acknowledge the weakness of my faith, but I earnestly seek for direction. And let me add, when so many who ought to guide go their own way, those who would have gladly followed are made slow and feeble, lest they should in any wise err from the straight path and hinder their service though their souls may be safe. But I would earnestly repeat what I said before — the unity of the church cannot possibly be found till the common object of those who are members of it is the glory of the Lord, who is the Author and Finisher of its faith: a glory which is to be made known in its brightness at His appearing, when the fashion of this world shall pass away. . . . The Lord Himself says, 'That they all may be one: as thou Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them, that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me.' John 17.

"Oh! that the church would weigh this word, and see if their present state do not preclude necessarily their shining in the glory of the Lord, or of fulfilling that purpose for which they were called. And I ask them, Do they at all look for or desire this? or are they content to sit down and say, that His promise is come utterly to an end for evermore? Surely, if we cannot say, 'Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee,' we should say, 'Awake, awake, put on thy strength, arm of the Lord; awake, as in the ancient days, as in the generations of old'. . . . Will He give His glory to one division or another? or where will He find a place for it to rest upon amongst us? . . .

"I have gone beyond my original intention in this paper; if I have in anything gone beyond the measure of the Spirit of Jesus Christ, I shall thankfully accept reproof, and pray God to make it forgotten."

THE EFFECT OF THIS PAMPHLET.

The effects of these statements, so plain, so solemn, and so scriptural, were immediate and great. They found an echo in many a Christian's heart. Earnest men in various places, feeling it all but impossible to go on with the existing state of things in the professing church, welcomed the truth thus brought before them, and left their respective denominations. Pamphlets and books, with still more clearness and fulness, followed in rapid succession. In those days of virgin freshness and simplicity souls grew rapidly in grace and in the knowledge of the Lord and His truth. Many wondered whereunto all this would come. But the Lord was working, and numbers followed His leading.

"Amongst those," says Mr. Mackintosh in a letter to a friend, "who separated from the various organisations were some men of considerable gift, moral weight, intellectual power and intelligence — clergymen, barristers, solicitors, military and naval officers, physicians, and men of high position and property. Their secession, as you may suppose, caused a very considerable stir, and drew forth much opposition. Many a link of friendship was snapped; many a fondly cherished companionship was broken up; many sacrifices were made; much sorrow and trial were encountered; much reproach, obloquy, and persecution had to be endured. I cannot attempt to enter into details, nor have I any desire to do so. it could serve no useful end, and the record would but give needless pain. All who will live godly — all who are determined to follow the Lord; all who will keep a good conscience; all who, with firm purpose of heart, will act on the authority of holy scripture — must make up their minds to endure trial and persecution. Our Lord Christ has told us that He came not to send peace but a sword. 'Suppose ye that I am come to give peace on earth? I tell you, Nay: but rather division. For from henceforth there shall be five in one house divided, three against two, and two against three.' And He tells us that 'a man's foes shall be they of his own household.'" Luke 12.*

* Things New and Old, vol. xviii. p. 426.

Many thought that the movement would soon come to nothing, as they had no definite organisation, no clerical order, no confession of faith, no visible bond of union, no president, nor ordained minister. But the Lord Himself was with them; true to His promise, "Where two or three are gathered together in my name, there am I in the midst of them." And there the Lord was to the joy, blessing, and edification of His beloved people. If we allow Him His proper place at the table, He will not only take it, but His presence will fill our hearts with joy unspeakable and full of glory. Thus were the Brethren strengthened, and thus the good work of the Lord went on. The gospel was preached with a clearness, fulness, and power, unknown since the days of the apostles. Books and tracts were written, and widely circulated. The grand doctrines of the church, the operations of the Holy Spirit, the blessed hope of the Lord's speedy return, were brought out with great freshness and power to the uplifting of many hearts, and to the eternal blessing of hundreds of precious souls.

But we must return for a moment to our true starting-point, Fitzwilliam Square.

When these things became noised abroad, great interest was awakened in many minds as to the real character of this movement. Those who ventured to their meetings were struck by the fact of hundreds of people assembled together without a minister so called, and yet there was no confusion but "all things were done decently and in order." One and another, becoming affected by the truth, were, after due examination as to soundness of doctrine and holiness of life, received into communion. The numbers so increased, that in little more than a year the house of Mr. Hutchinson was found to be unsuitable for the meetings.

THE BRETHREN'S FIRST PUBLIC ROOM.

Mr. Parnell — afterwards Lord Congleton — who appears to have united with the Brethren in 1829, hired a large auction room in Aungier Street for their use on Lord's day. His idea was that the Lord's table should be a public witness of their position. This was the Brethren's first public room; there they commenced breaking bread about the spring of 1830, if not in the winter of 1829. This strange-looking place for the holy service of the Lord may be taken as a sample of what Brethren's rooms have been in all parts of the country ever since. In order to clear the place for the meeting on Lord's day morning, three or four of the brothers were in the habit of moving the furniture aside on Saturday evening. One of these active brothers, referring to their Saturday night's work, after a lapse of nearly fifty years, says, "These were blessed seasons to my soul — J. Parnell, W. Stokes, and others, moving the furniture, and laying the simple table with the bread and wine — and never to be forgotten; for surely we had the Master's presence, smile, and sanction, in a movement such as this was." We have heard some describe the strangeness of their feelings on their first visit to this room, having been accustomed to all the proprieties of "church and chapel," but what they heard was entirely new to them, and is remembered to this day. Such love to speak of the peculiar freshness, unction, and power of the word at that time.

The Brethren afterwards engaged the room entirely for themselves, and continued to meet in it for several years; so that it became as well known in Dublin to be the Brethren's room, as the Priory of late years in London.

A. N. GROVES AND THE BRETHREN.

One of the Brethren's earliest visitors from a distance, whose name has become connected with their beginnings, was the late Mr. Anthony Norris Groves. From the scantiness of dates, even in his Memoirs, it is difficult to ascertain with certainty when he first met with the Brethren in Dublin, or how often. After doing our best by comparing the dates of letters, we believe the following to be substantially correct.

This dear devoted man was a successful dentist in Exeter; but from an early period of his life his heart had been fixed to go abroad as a missionary. The following conversation, as told by himself, shows a heart of almost ascetic devotion to its object. "Mr. Bickersteth," he says, "came down, and in our dining parlour at Exeter I related to him my circumstances. I told him I had offered myself to the society ten years ago; and that my whole desire was to do the Lord's will, and the greatest good to the church at large, but more especially to that object to whose interests I had pledged myself - the cause of missions. But this, I said, may be done in two ways: first, by giving one's means; secondly, by personal exertions. In the first point of view I have an increasing professional income, and have this year received nearly fifteen hundred pounds, and dear Mrs. G., on the death of her father, will most probably have ten or twelve thousand pounds more; the whole of which, with my present views, will of course vanish, the moment we take the contemplated step. Mr. Bickersteth's answer was, 'If you are called of the Lord to the work, money cannot be set against it; it is men whom the Lord sends, and He stands in need of men more than money.' I thought his judgment a wise and holy one, and I do so to this day."*

* Memoirs of A. N. Groves, p. 23.

Although we have no date as to when this conversation took place, we gather from a letter to a friend that it was not later than March, 1827. Writing under date April 2nd, 1827, he says, "The death of Mrs. G.'s father, about three weeks ago, has rendered our path in some respects much easier; but it has put some of that deadly corrupter of the human heart — money — in our way, under circumstances we have no control over. Pray for us, therefore, that we may glorify Him with every farthing of it."

But as the Church Missionary Society required that all their missionaries should have a college education and be duly ordained to the ministry, Mr. G. had to give up his professional duties and turn his attention to the study of theology. It was not necessary, however, that he should reside in Dublin during his studies, but that he should appear at the university there two or three times a year for examination as to his attainments. It was during some of these periodical visits that he became acquainted with the Brethren. As a Christian he broke bread with them in Fitzwilliam Square, the meeting being at that time in existence. This was the extent of his connection with the young community. Indeed he never agreed with their ecclesiastical principles, nor the ground they had taken in separation from all the religious systems around them. In the year 1828 Mr. G. had a lengthy conversation with some of the Brethren on the subject of Missions and the Church, but as to the nature of the latter they could not agree. Mr. G. warmly contended that the tares were to grow in the church to the end, which the Brethren strongly resisted as unscriptural, and necessarily opposed to all wholesome discipline; "the field is the world," not the church.*

*See this subject considered, Church History, vol. i. p. 22.

This was probably the last time they met previously to his sailing for Baghdad. During these visits to Dublin a great change had taken place in his mind as to the necessity of a college education, and of a ministerial ordination, for the work of the ministry. He abandoned his connection with the college, thought his preparations and visits to Dublin a waste of time, and recommended all missionaries going abroad to avoid the dictation of the cold formalities of a committee. Mr. Groves and his party sailed from Gravesend for Baghdad on the 12th. of June, 1829, and arrived after a most perilous journey on the 6th of December.

Although we think that the self-denying wholehearted devotedness of Mr. Groves, for the spread of Christianity among the heathen, is well worthy a page in all church histories — and no pen could adequately write of the singleness of his purpose — yet this is not our object in the present instance. In several hurried and inaccurate sketches of the origin of Brethren which have come before us, Mr. Groves has been spoken of as the one who first suggested the idea of coming together to break bread without the presence of a minister. From this alleged suggestion some have called him the "founder" of the Brethren, and some the "father;" but this conclusion is not at all borne out by facts. It is quite possible that some of the early Brethren may have benefited by the remarks of Mr. Groves, and that he may have profited by his intercourse with them, especially as to the Establishment and ordination; but they had been meeting for worship and communion before Mr. Groves knew them, and we are fully assured that he never had any real sympathy with the ground they had taken.

We now return to trace a little, though with scanty materials, the spread of the truth by the Brethren.

CHAPTER 2.  READING MEETINGS.

MR. DARBY, who seems from the very first to have had a great love of travelling, or rather for carrying the truth of God from place to place, soon after the formation of the meeting in Fitzwilliam Square, found his way to Limerick. This was the first place he visited; and in a truly apostolic spirit he has steadily gone on for fifty years, and never more so than during the last ten or fifteen.

In the good providence of God he had a most interesting visit to Limerick; the Lord opening the way for the ministry of the word. He held reading meetings to which many of the gentry and clergy came, and the truth found its way amongst them by the blessing of God. Mr. Maunsell, who lived there, worked with him, and was the active brother for a long time in that place. As reading meetings from that day until now, have been a principal means employed by the Brethren for introducing and spreading the truth, we may briefly notice them before going farther.

From their earliest history it is evident that reading meetings, so called, have been a mode of teaching which has been universally practised; and, beyond a question, they have been greatly used of the Lord for giving both an accurate and an extensive knowledge of the divine word. Many Christians both in the Establishment and among Dissenters who would go to a friend's house it might be in the forenoon or the afternoon, to read and study the word of God, would object to enter any place of public worship save what would be considered their own. In this way the word of God is closely read by small companies of twenty, thirty, or more; and, any one being free to ask a question, difficulties are removed and the true meaning of the scripture more clearly seen. Such being also considered instruction (not church) meetings, all are free to state what light the Lord may have given them on the portion under meditation.

In this way each one soon finds his level, for it is he, and he only, who knows most of the word that rises morally. The archbishop of Canterbury would find no advantage from his official dignity in such a meeting, but would have to take his place according to his knowledge of the pure word of God. Speaking generally, this is necessarily and always the result. The spiritual discernment of the meeting, through the presence of the Holy Spirit, is so sensitive that mere human opinions or reasonings are most offensive and carry no conviction; but the moment that the true meaning of the word is given, a chord is struck which vibrates through the meeting, Although the truth is not its own power it is used of the Holy Spirit to make the waiting soul feel its divine authority. It is the sword that cuts when He wields it, and the wine and oil for the wounded conscience when He applies it. No other kind of meeting, it will be seen, so stimulates the Christian to study constantly his Bible; and this may account for the proverbial saying that, "Whatever may be the faults of the Brethren, they are at home with their Bibles."

But the true secret of the Brethren's knowledge of the Bible is their knowledge of Christ. The Holy Spirit, who leads into all truth, connects everything with the Person and work of Christ. It is merely human, say the Brethren, to handle any particular truth as a subject. In such cases the mind takes the lead in learning the truth of God, and, as a consequence, everything is darkened and unsettled. It is not by means of human learning, or by the power of the human intellect, that the glory of Christ is seen, but by the teaching of the Holy Spirit. One ray of that sacred light will do more to enlighten the soul as to the Person, work, and glory of Christ, than the workings of the human mind for a thousand years. And herein lies the mighty difference between a reading meeting conducted under the direction of an appointed leader, however sincere or spiritual, and one under the acknowledged guidance of the Holy Spirit. The individual state of mind is very different in the one meeting from the other. In the former, it partakes more of an intellectual turn — disposed to discuss, to infer, to draw conclusions, and build upon them. In the latter, when the soul is subject to the guidance of the Holy Spirit, the conscience is exercised before God, and the affections are engaged with the blessed Lord Jesus. It is no question now as to either party being true, devoted, unworldly Christians, but as to who is looked to as leader of the meeting. We have had ample experience of both kinds and can speak with certainty on the subject.

But there is another, and an important point held by the Brethren in connection with all such meetings; namely — that peace with God is necessary to edification. All experienced Christians will admit this, for, until the soul has settled peace, ill will be occupied with itself in place of Christ. Doubts and fears will harass and perplex, but God would have His children to be without distraction. This peace implies the full assurance of pardon and acceptance in the Beloved. Before God in the full unsullied light of His presence, being one with Christ, God has nothing against us. And as Christ is our peace, and always there, and we in Him, this peace is settled and eternal: or, as it is briefly given by the apostle, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." (Rom. 5: 1, 2) These four things — being justified, having peace, standing in grace, waiting for glory — are considered as primary truths of Christianity by the Brethren, necessary to happy fellowship as saints, and to progress in the divine life. And we have often thought from personal conversation with individuals that such knowledge is common to the community. Persons who would be considered dull and ignorant on everything else are clear and sound on the subject of peace with God, and answer with the greatest certainty. That there may be exceptions to this general rule we would not question, but we believe there are not many.

But why, it may be asked, are such great attainments, and such precious knowledge, as many would say, common to a community composed of such a variety of age, intelligence, and condition in life? Certainly not because they are better than other Christians, but because the Holy Ghost is owned as the leader and teacher in their assemblies, and that by whomsoever He will, not whomsoever they will. (1 Cor. 12: 11) There may be failure on the part of some in not thoroughly realising this truth, and a measure of hindrance to the action of the Spirit; nevertheless it is His presence which constitutes their assemblies, and characterises them as Christians. In place of clericalism in its least offensive form, they believe in the presence and sovereign action of the Holy Ghost, and this according to the word of the Lord. "Nevertheless, says Christ, "I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. . . . Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me; for he shall receive of mine, and shall show it unto you." John 16.

This is the grand central truth which characterises the meetings of Brethren, gathered to the name of the Lord and reckoning on the Holy Spirit in accordance with the revealed word. So firmly do they believe that the exalted Lord sent down the Holy Spirit to work in and guide His assembly, that they would not think it right to be present at any meeting of the assembly when a person occupied the chair as leader. But the Brethren themselves did not at first see this truth clearly; for seine time they thought it necessary to make some arrangement, or have some understanding amongst themselves, as to who should break the bread or give an address. Their early prejudices were too deeply rooted to be eradicated all at once; and the Lord in tender grace ruled that it should be by degrees. They were on the right ground and moving in the right direction, and God had patience with them as He always has with honest ignorance.

OUR RECOLLECTIONS OF THE FIRST READING MEETING WE ATTENDED.

The working and middle classes, not having time for such meetings during the day, availed themselves of their leisure time in the evenings for the study of the word. We well remember the first, or one of the first, of such a class that we attended. Being invited by a christian friend to meet a few Christians at his house for a social tea and reading, we accordingly went on the evening named. In observing the friends as they assembled, to the number of about thirty, we were struck with their plain appearance as to dress, and the absence of ornaments. The subjects of conversation before tea seemed only to concern themselves, or rather, the Lord's work in their different meetings. As for general news, nothing was said, and the mention of politics would have seemed sheer profanity. The Brethren, as a body, do not qualify, and, of course, they never vote at elections; they also, in general, object to take an oath, unless adjured by a magistrate.

But the tea is ready; and the whole company drop into a profound silence. Some brother, after a short but distinct pause, asked the Lord's blessing. All were very free and cheerful during tea; some were sitting and engaged in conversation, others were moving about for the purpose of speaking to as many as possible. This was a very happy part of the meeting, and lasted till about seven o'clock — fully an hour. When the tea was over and the time for edification had arrived, everyone found a seat, with Bible and hymn book in hand. All came provided with both. Again there was a pause, and perfect stillness. After a little waiting a hymn was sung, — and prayer was offered for the Lord's presence in light and blessing.

The head of the house now stated, "that if any brother had a portion of the word on his mind that he would like read, he was free to say so." This seemed a very responsible part of the meeting, and there was a long pause. At length a chapter was named, and all turned to it. The portion was read, and a free interchange of thought as to its meaning, connection, and importance was kept up till about nine o'clock. Nearly all the brothers had something to say on some part of it: others contented themselves with asking questions; but it soon became apparent who was the most richly instructed in the word, as the questions in time were addressed to him. After a hymn and prayer, the company dispersed about ten o'clock. But there was a distinct pause between each part of the service, leaving the Holy Spirit free to use whom He would, though it was not an assembly meeting.

From about half-past five till half-past nine, we seemed to be in an atmosphere purely spiritual, which had a great effect on the mind. Whether all felt it to be so, we have no means of knowing; we only speak of what we experienced. The Bible from this time became like a new book, prayer like a fresh thing, nearness to God a reality more so than ever, though we had known the Lord for more than twenty years, and been happy in Him and in His service all that time. There was no need of a president in such a meeting; the sense of the divine presence was such, that the least impropriety, or any appearance of the flesh, would have been intolerable. The spiritual sense of those so gathered would have marked its disapprobation in a way unmistakable to the intruder.

This may be considered a fair sample of such meetings at that time — nearly a quarter of a century ago. Then there were about twelve or thirteen meetings in what was called London, now there are about forty-five. Consequently, the numbers are much greater, and we cannot be surprised, though a greater element of the world may be seen in their meetings, however much we may deplore it. But even to this day many of the tea and reading meetings would bear comparison with the one described above. Still, we have to say of some individuals as a brother said of one long ago, "Moulting time is not yet come."

Having said so much about reading meetings and their value, it seems necessary to add that there are many among Brethren of great moral weight, who might not be able to take much part in such meetings; but the godliness of their lives, their pastoral service, and their Christ-like spirit, commend them to the esteem and affection of all. We must further add, though with deep sorrow, that such meetings have been used for the worst purposes by the enemy. A company carefully selected may be brought together, and evil doctrine may be insinuated by a specious false teacher, and notes being taken by partisans, it may be circulated far and wide. But what good thing is there that the enemy will not seek to corrupt if he cannot upset; or that the flesh may not abuse even in a Christian?

THE PRAYERFUL STUDY OF THE WORD OF GOD.

In thus giving our recollections of a reading meeting, we have a two-fold object in view.

1. To present a true and faithful account of how the Brethren gave themselves up to the prayerful study of the word of God, under the guidance of the Holy Spirit, and apart from all their preconceived theological views. We could not speak of the amount of blessing which flows from such meetings. Not that reading meetings are always profitable; on the contrary, unless there be real subjection to the truth, they may be very trying. Poor, weak, restless nature may occasionally display itself in the meeting, and make it anything but happy and profitable. But this is failure and infirmity, notwithstanding the presence of the Holy Spirit, just as an individual Christian may fail though the Holy Spirit dwells in him. We speak of reading meetings as they ought to be.

2. To draw attention to the difference between such meetings, and those with which we were formerly acquainted. And this we would do in all love, and with the most sincere and earnest desire that dear christian friends may honestly consider which is most in accordance with the mind of the Lord. Next to conversion, the greatest blessing that a soul can receive in this life is to be led of Him to divine ground for communion and worship.

That which comes nearest the meeting described above is called a "Fellowship Meeting." This may consist of a dozen or more serious christian men of the same denomination, and living conveniently to each other, agreeing to come together once a week, or month, for prayer and reading the word. A president is chosen, who gives out the hymn, prays, reads the portion for the evening, and makes a few remarks by way of opening up the word; the first twenty minutes may be occupied by him. The others are now expected to give their opinions, and all remarks to be addressed to the chairman.

This kind of meeting tends, we have no doubt, to nourish both christian fellowship and personal piety, but it lacks the living light and power which reveals Christ to the soul, and transforms it to His image. The Holy Spirit, though unintentionally, is practically displaced, and the mind is left in the darkness which the lack of simple dependence on the Lord causes. As the portion is announced for the forthcoming meeting, and the president named, he is expected to study it well.

The only other meeting we would name is the "Social Tea Meeting." The guests are selected, and invited by the brother, in whose house they meet. Sometimes there may be a mixture of rich and poor, according to the fancy of the host. After tea the conversation may be general, or some conversing and others having a little music. No one thought of taking a Bible or hymn book with him; but about 9 o'clock family worship was observed. The large Bible was placed on the table and some one was asked to officiate, generally the minister if he were present. A chapter being read, and prayer offered up, all resumed their free and easy attitude, and general conversation until called to supper. The breaking up depended a little on the liveliness of the meeting, or the heartiness of the host. This could scarcely be called a spiritual meeting; yet its object was good, inasmuch as it brought the members of a congregation socially together, and cultivated a brotherly feeling towards each other.

Those best acquainted with such meetings will readily testify that we have put the best possible appearance and construction upon them; there is nothing farther from our thoughts than to say a word that would pain the most sensitive mind. Our object is not to praise the Brethren, but to seek the Lord's glory in the blessing of all His people, and to set forth and press upon all Christians the adoption of those means which He has so richly blessed for edification. The blessing of God evidently rested most abundantly on those who were thus gathered to the name of the Lord Jesus.

THE VARIOUS MEANS OF SPREADING THE TRUTH.

Besides the prayerful study of the word of God, the Brethren were most zealous in preaching the gospel to sinners; and from their increased knowledge of the finished work of Christ, and the riches of divine grace, it was preached with a clearness, fulness, and power, unknown since the days of the apostles; and many in different places were brought to know the Lord. So zealous were they in spreading the glad tidings that in some places almost every brother became a preacher. Teaching, or giving lectures on scripture to Christians was also greatly practised by the better instructed. The important distinction between preaching the gospel to the unconverted and teaching Christians, as thus enforced and illustrated by the Brethren, was altogether new. The gift and work of the evangelist are perfectly distinct from those of the teacher; but the distinction has, always excepting the apostolic ace, never been acted upon in the church generally until very lately. Special gospel services in public rooms began to be held soon after the great Revival in 1859, and they have never since ceased. The gospel mission of Messrs. Moody and Sankey to this country in 1873-5, was an offshoot of the American Revival; but, strange as it may appear, this mission took more the form of evangelising the denominations than the outside lower classes.

Another means adopted by the Brethren for spreading the truth was writing and circulating books and tracts. This was done to a large extent. As they received fresh light from the word of God on any important subject, it was immediately embodied in a tract and sent forth. In this way not only instruction but food was supplied for the soul, fresh from the exhaustless stores of divine truth. In a comparatively short time people had in their hands, and at a small cost, the means of becoming acquainted with the whole word of God; especially with those truths which were then engaging the attention of thousands. We might speak of a countless number of tracts, which were written, and appeared from time to time on the grand doctrines of the church, the heavenly calling, the operations of the Spirit, ministry, worship, prophecy, the efficacy of redemption, the heavenly relations of the Christian, the coming of the Lord, the rapture of the saints, the first and second resurrection, etc., etc. Four volumes of these early tracts, collected and bound together, now lie before us: most of them are out of print, and comparatively few of them are known to younger Brethren; but they are abundantly supplied with what is intended to be "Present Testimony," or a character of testimony suited to the present time.

In this way, and by these means, the truth was rapidly and widely circulated. The Brethren evidently possessed a great advantage over the popular bodies by what is called lay ministry. Ordination being absolutely essential to the exercise of ministry in these bodies, the work was necessarily limited to the authorised few. The Brethren have always maintained that this system of ministry is opposed to the truth of God, and, in many instances, ruinous in its operations. An educated man, for example, though destitute of spiritual gifts, and it may be even of spiritual life, yet, if duly ordained, may exercise every branch of ministry in the denomination to which he belongs; but, on the other hand, if a Christian possessed the most decided gifts for preaching and teaching, he could not exercise either within the jurisdiction of the church, unless sanctioned by human authority.

Happily for the Brethren, for the church of God, and for the souls of men, they found the true source of ministry, in all its branches, in Christ Himself the glorified Head in heaven. "To every one of us, says the apostle, "is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. And he gave seine, apostles, and some, prophets, and seine, evangelists, and some, pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." (Eph. 4: 7-12.) Here we have the true basis and the only source of all ministerial gifts — the redemption accomplished by Christ on the cross, and His ascension to God's right hand in heaven. Christ as the Head of the church is the Giver of these gifts; nothing is said of human authority or of human ordination. The professing church has suffered immensely from her traditional ideas of ministry, regarding it as an honourable profession among men, and as giving a certain status in society; whereas the ministerial gift is here called grace, which is surely possessed by all who love the church and care for its members, or seek to win fresh souls by the gospel.

CHAPTER 3.  THE ORIGIN OF THE TITLE — "PLYMOUTH BRETHREN."

AMONGST the many meetings which sprang up all over the country in the early days of Brethren, the one at Plymouth became the most prominent. "About the year 1831," says Mr. Darby in a letter to a friend, "I went to Oxford where many doors were open, and where I found Mr. Wigram and Mr. Jarratt. Subsequently in calling on Mr. F. Newman I met Mr. Newton, who asked me to go down to Plymouth, which I did. On arriving I found in the house Captain Hall, who was already preaching in the villages. We had reading meetings, and ere long began to break bread. Though Mr. Wigram began the work in London, he was a great deal at Plymouth."

Their first meeting-place was called "Providence Chapel," and as they refused to give themselves any name, they were called in the town "Providence People." When the brothers began to preach the gospel in the open air and in the villages around, no small curiosity was awakened to know who they were; there was something new in their preaching and in their way of going to work. But as they belonged to none of the denominations, they were spoken of as "Brethren from Plymouth." This naturally resulted in the designation, "The Plymouth Brethren," which has been applied to them — sometimes in derision — ever since. "One is your Master, even Christ; and all ye are brethren;" here we have the title which the Lord Himself gives His disciples. (Matt. 23: 8) As the numbers increased, the little chapel was bought and enlarged considerably.

A strong opposition was soon manifested against the new movement, especially on the part of the clergy and ministers of all denominations. Nor need we wonder: the ground occupied by Brethren was felt to be a standing testimony against their whole state and practice, and many were stirred up to say hard and untrue things against them with the view of neutralising the blessed work which God was doing by their means. But these efforts of the enemy — as they usually are — were overruled to increase the general interest in the new preachers, and to attract numbers to their various meetings. The blessing of God evidently rested on the labours of the Brethren at that time; many were led to separate from the different denominations of the day, and gather round the new centre, the name of the Lord Jesus; though, on the part of some, it may have been with very little intelligence, or exercise of conscience, compared with those who originally took that ground. But they were dissatisfied with what they had been going on with, and longed for something better.

There was great freshness, simplicity, devotedness, love and union, among the Brethren; and such features of spirituality have always a great attraction for certain minds; and many, of course, who united with the Brethren had very undefined thoughts as to the nature of the step they were taking. But all was new: Christ was owned as their only centre, and the Holy Spirit as their only teacher. Thus they gave themselves to the study of the word of God, and experienced the sweetness of christian communion, and found the Bible — as they said — to be a new book. It was, no doubt, in those days, a most distinct and blessed work of God's Spirit, the influence of which was felt not only throughout this country, but on the continent, and in distant lands.

THE EFFECT OF SEPARATION FROM THE WORLD.

It was no uncommon thing at this time to find valuable jewellery in the collection boxes, which was soon turned into money, and given to the deacons for the poor. But this quiet way of disposing of a little finery did not satisfy the devoted spirits at Plymouth. They parted with all that was considered worldly in dress, books, and furniture. These free-will offerings were collected, and when the stripping time seemed nearly at an end, the accumulation was so great that it was necessary to sell them by auction.

We have now before us a catalogue, of date 1838, which contains a description of each article to be sold. The headings are thus given on the first page of the cover — "Catalogue of an auction at the Grand Masonic Hall, Cornwall Street, Plymouth, for selling silver plate, silver-mounted plated articles; about seven hundred volumes of books, handsomely bound; paintings and prints, valuable jewellery; table linen, glass, china, wearing apparel; household furniture, etc., etc." After classifying the articles, and selling a number of the smaller things in lots the whole extended to six hundred lots, and were three days in selling.

Many will now be disposed to inquire, What were the motives which led the young community — scarcely nine years old — to make such a surrender of their worldly goods? As the printer of the catalogue, Mr. Rowe, and others, then in communion, are still alive, we have made every possible inquiry as to the origin and object of this remarkable instance of devotedness. The following quotation is from the last letter we received, and given on the testimony of more than one witness.

"Respecting the quantity of goods, jewels, books, furniture, etc., given up and sold during early days at Plymouth, there was no call of any particular kind, no special need for which it was done. It was quite simply and freely, as desiring to express their then indifference to the world, their separatedness to the Lord, and their waiting for His coming from heaven."

It would be no lack of charity, notwithstanding this testimony, to believe that some who had thus stripped themselves, may have merely followed others, or acted under the general feeling, and afterwards regretted what they had done; but from all we can learn, the general movement seems to have been the holy action of the Spirit rather than the excitement or sympathies of nature. Although we have no wish to make more of this instance of indifference to the world than christian prudence would suggest, yet we would desire to speak of it as an illustration of the power of the Spirit when the heart is separated to Christ and waiting for His coming from heaven. There are no doubt numbers of individual cases of a similar character constantly occurring, only with less formality and publicity. It was the simultaneous movement of the whole meeting, and in the most open and positive way, that makes the Plymouth case so remarkable. It would be difficult to find its parallel in the history of the church since the days of the apostles. There have been many instances no doubt of great liberality on the part of christian people; but these have generally been under high pressure, and for some special object of the church and its operations. This was purely voluntary, uncalled for, as expressive of their indifference to the world, of their devotedness to Christ, and of their longing for His return.

THE SPIRIT OF CLERICALISM.

It is painful, deeply painful, to reflect on a scene of such wonderful freshness, simplicity, and genuine devotedness, being blighted and desolated by the subtle wiles of Satan, through a false but influential teacher. The Spirit of God had wrought mightily at Plymouth, and produced the most marvellous fruits of His gracious operations; but the arch-enemy had his evil eye on those who were bearing such a bright testimony to the truth and church of God, and found, within their own gates, a ready instrument to do his ruinous work. "It now appears," says one who passed through the sifting, searching period from 1845-8, "that almost from the very first there were elements of evil introduced by the enemy, very slowly and gradually manifesting themselves for a time, but in the end assuming a distinctness and working with an energy which left no room for doubt as to whence they came and to what they tended."*

*The Whole Case of Plymouth and Bethesda, by William Trotter. [On this CD]

As it was in the beginning, when the kingdom of heaven was preached, men slept and the enemy sowed tares where the good seed had been sown; so it was at Plymouth. In the very midst of the Brethren themselves, and by one of their principal leaders, the enemy was early and steadily at work. Mr. Newton, a man of grave manners and of considerable influence over a certain class, and one of the earliest labourers at Plymouth, was observed by some, almost from the outset, to isolate himself from the other Brethren. "He held reading meetings, and would not allow the labouring Brethren to be present, saying it was bad for the taught to hear the authority of the teachers called in question, as it shook confidence in them." This was the beginning, the creeping in of clericalism, which gradually grew up into a definite system. But no one at that time seems to have suspected any serious evil springing from it, and for years no voice was raised to arrest its progress. "I sorrowed over this unhappy trait of isolation," says Mr. Darby, "and love of acting alone, and having his followers for himself; but I had no suspicion whatever of any purpose of any kind, bore with it as a failing of which we all had some, and left perfect individual liberty complete and entirely untrenched on. I should not have so acted without my brethren. I should have rejoiced to have my views corrected by them when I needed it, and learn theirs; but there it was, and there for my part I left it. At the Clifton meeting Mr. Newton, speaking of ministry and the points connected with it, told me that his principles were changed. I replied that mine were not, that I felt I had received them from the Lord's teaching, and with His grace I should hold them fast to the end. . . .

"As to the teaching I heard in Ebrington Street from Mr. Newton, the one undeviating object seemed to be to teach differently from what other Brethren had taught, no matter what, so that it set their teaching aside. This was so marked in many cases as to draw the attention of others besides myself."*

*For lengthy and minute details see Narrative of Facts by J. N. D. Collected Writings, vol. xx. This paper was probably written about the end of 1846. [On Darby Disk.]

Those who have carefully marked the origin and early days of Brethren, will have no difficulty in seeing the craft of Satan in the system thus introduced by Mr. Newton. "That which characterised their testimony at the outset was the coming of the Lord as the present hope of the church, and the presence of the Holy Ghost as that which brought into unity, and animated and directed the children of God; and they avowed their dependence upon it. The distinct condition of the saints of the present dispensation, as filled with the Spirit abiding with them and risen with Christ, marked their teaching, while the great truths of the gospel were held in common with other true Christians, only with the clearer light which God Himself directly, and these other truths, afforded. The distinct heavenly character of the church was much insisted on."* Just as Moses went outside the camp because of the golden calf, so did these Brethren go outside the camp of the professing church, because of the practical denial of the unity, heavenly calling, and hopes of the church; other saints who had faith to follow them were companions in their position, and they were not separated in life, love, or essential unity, from those who would not, though blamed by them.

*Narrative of Facts, p. 19.

THE CHARACTER OF MR. NEWTON'S SYSTEM.

We now return to the details of Mr. Newton's system and here we prefer to quote from the writings of one, who, previously to the mischief coming before the public, knew something of its secret workings behind the scenes. In the following paragraph the writer, Mr. William Trotter, probably refers to the appearance of things from about the year 1841 to 1845, when the numbers in communion had reached to nearly a thousand, including Devonport and Stonehouse.

"Such was the course pursued by Mr. Newton, that it issued in all the other Brethren who had laboured there leaving Plymouth to work elsewhere. Mr. Darby went abroad, Captain Hall to Hereford, Mr. Wigram to London, and Mr. Newton was left almost alone at Plymouth. A beloved brother, Mr. Harris, who was not identified with the movement at first, became associated in labour with Mr. Newton, and his presence for several years was the only hope that Brethren elsewhere had of any check being put to Mr. Newton's course. He, however, at a very early period of the present trouble withdrew from association with Mr. Newton and those identified with him. The system thus introduced, and most speciously disguised for a time, was directed to the undermining of all the truth by which God had acted on the souls of Brethren, and to the setting up afresh in other form all that had been renounced.

"The coming of the Lord as an object of present hope or expectation was denied, and there was substituted for it the expectation of a train of events, many of them nowhere foretold in scripture, and only existing in Mr. Newton's imagination. The real unity of the church as one body indwelt and governed by the Holy Ghost was denied; and instead of it the doctrine was asserted of a kind of independent churches — so independent indeed, that when division took place at Plymouth and godly, experienced brethren from Exeter, London, and elsewhere went down to aid by their prayers and counsel, Mr. Newton and his party peremptorily rejected them; and on the ground that they were not of Plymouth, and had no right to interfere. For the presence and sovereign rule of the Holy Ghost in the church was substituted the authority of teachers, and the authority claimed for them and by them was so absolute, that when Mr. Newton was charged with untruthfulness, and it was sought by one and another that the charge should be investigated before the whole body of the brethren, this was steadily refused on the ground that he could not be tried, but by those who with him were the teachers and rulers there, and as they acquitted him, there was no further appeal and no remedy.

"Besides this there was the steady systematic absorbing of all ministry in the word, or even participation audibly in public worship into the hands of one or two, with the effectual exclusion by one means or another of all others. There was also the zealous unwearied endeavour to form a party distinguished by Mr. Newton's views of prophecy and church order, to which the appellation, "the truth, was arrogated, and means were found to keep away from Plymouth any brethren whose views were known to be adverse to these. Such were the leading features of the system which silently grew up at Plymouth, and I was quite aware of its existence and of the concern felt by many brethren respecting it from the time that I became acquainted with the Brethren between six and seven years ago."*

*The Whole Case of Plymouth and Bethesda, pp. 10-12.[On this CD.]

The first question which seems to have been raised at Plymouth as to Mr. Newton's teaching, was on the ground of its sectarian tendency. Nothing more serious was at first charged against him. Several of the leading brethren waited upon him at different times, and remonstrated, but he answered them with the greatest violence, and "declared that we were destroying the fundamentals of Christianity; that he was justified in what he was doing against us, and should continue."

Some time after this, Mr. Newton agreed to meet a few of the brethren to inquire whether sectarianism had been introduced into the meeting. There may have been about eighteen in all. Mr. Darby, who had been urged to return to Plymouth, was present. He was asked to state what he objected to at Ebrington Street. He replied, that, "As to an inquiry into sectarianism, any could inquire as well as he; that he would not enter on the prophetic question as a doctrinal thing; that was a moral question with him; what he objected to on the present occasion was sectarianism."

"Mr. Newton broke out in great anger, saying, that he waived all formal objections, that he did seek to make a focus of Plymouth, and that his object was to have union in testimony there against the other brethren, and that he trusted to have at least Devonshire and Somersetshire under his influence for this purpose; and that it was not the first time Mr. Darby had thwarted and spoiled his plans." After this declaration of Mr. Newton's from his own lips, there was no further need to inquire into his sectarianism. Several of the brothers present so expressed themselves; and Mr. Darby called upon them all to say, "If this was what Plymouth was to be; as, if it was, I should not go next Sunday."*

*Narrative of Facts, p. 45.

THE DIVISION AT PLYMOUTH.

Mr. Darby having laboured for several months within the meeting at Plymouth, "and using what means he could to awaken the consciences of Brethren, he was obliged, in order to keep a clear conscience himself, to withdraw from the assembly." Mr. Newton and his friends, in attempting to meet the charges which were brought against them, acted in so unscriptural and untruthful a manner, as to decide many of their former friends to separate from them. About a hundred or more withdrew from communion at Ebrington Street, and began to break bread first in a private house, afterwards in Raleigh Street; and thus the division was completed at Plymouth.

Brethren from all parts of the country, on bearing of these events, flocked to Plymouth; many of them were friendly to Mr. Newton, and nearly all of them thought that Mr. Darby had acted rashly and prematurely. But they had not been inside the scene, and so knew but little of the real state of things there. When a meeting was spoken of for investigating the charges, Mr. Newton strongly objected to any interference on the part of Brethren from a distance, and would only consent to an investigation on the principle of arbitration, he appointing four of his friends and Mr. Darby appointing four of his. Mr. Darby objected entirely to the worldly principle of arbitration: this, he felt, would be taking the case out of the hands of God and His church, as well as making himself the head of the party. He offered at the same time to meet Mr. Newton before the whole assembly, or, if it was preferred, before a number of the most grave and experienced brothers. To none of these would Mr. Newton consent, and to no other tribunal would he allow the case to be referred, save to the arbitration proposed. Many of the brethren who had gone down to Plymouth, with the godly intention of trying to heal the breach, finding things so much worse than they had any conception of, separated from Mr. Newton and his party, and the division extended to other parts of the country.

Meetings were held in London and other central places for common humiliation and prayer. Many pamphlets were published on both sides; many fondly cherished friendships were broken up; much sorrow and trial were endured both by individuals and families for more than two years, when this mournful history assumed a new and still graver aspect. Not merely was the ecclesiastical fabric assailed, but the very foundations of Christianity by false doctrines concerning the blessed Lord Himself. *

*For minute details, see The Whole Case of Plymouth and Bethesda, by William Trotter.

CHAPTER 4.  FALSE DOCTRINE DETECTED.

AFTER the secession from Ebrington Street, as spoken of above, the adherents of Mr. Newton were reduced to a comparatively small number, but these for the most part were zealous partisans. Copious notes were taken of his lectures and readings, "as regularly circulated among a select few in various parts of England, as books in a reading society." A package of such notes fell into the hands of Mr. Harris in the year 1847; and in the following way. A sister in Exeter lent them to his wife, as being Mr. Newton's teaching, from which she had found much interest and profit. Mrs. Harris, not understanding the meaning of some of the author's expressions, referred them to her husband. "I then," he says, "looked into the MS. myself, and (on perusing it) felt surprised and shocked at finding such unscriptural statements and doctrine, which appeared to me to touch the integrity of the doctrine of the cross." Having carefully examined these statements, he published a tract, in which he exposed and brought to light that system of false doctrine which Mr. Newton had been diligently teaching to his chosen few for years.

Such an exposure, as may easily be supposed, produced a great alarm among Brethren in all parts, and naturally brought a reply from Mr. Newton. Two pamphlets speedily appeared, in neither of which did he disclaim the doctrine asserted in the lecture thus reviewed, but stated it more at large, though in a less offensive form, and then defended and supported it. The doctrines of this lecture on Psalm 6 by Mr. Newton, and published in a tract entitled, "The sufferings of Christ, as set forth in a lecture on Psalm 6, considered by J. L. Harris," are no doubt the most truthful expression we have of the author's mind. It was delivered in the presence of his friends, calmly and deliberately for the benefit of note-takers, so that we may fairly infer that the real sentiments of his soul flowed out freely without disguise and without reservation. But finding something like universal indignation excited by his blasphemous doctrines, and even his own friends ready to desert him, he agreed to withdraw his offensive tracts for reconsideration, and confessed he was in error on one point relating to Christ's connection with Adam as federal head.

Were it not that even this brief sketch might be considered incomplete if we did not say something of the heresy, we would gladly pass it over in profound and perpetual silence. We shrink from transferring to our pages the subtle and mystical expressions in which the deadly error was taught. The blessed Jesus, Emmanuel, God with us, was represented as born at a distance from God, involved in the guilt of the first Adam, because He was born of a woman, and under the curse of the broken law, because of His association with Israel.

Thus, alas! according to these doctrines, we are bereaved of the true Christ of God — the Christ of the New Testament. There is no need to enter into details. If born at a distance from God, under the curse, and an heir of death, He is utterly disqualified for becoming the Saviour of others. He had Himself to deliver from those relations in which He stood from His birth; and this, it is said, He did. It was admitted that He was free from taint in His person, and by His perfect obedience to the law and in all things even unto death, having delivered Himself, was owned of God and accepted by Him. But all this being due from Him to God, where is the sinner's substitute, the sinner's surety, the sinner's sacrifice, the sinner's gospel, the sinner's Saviour? and where are the doctrines of grace, and where is the church of the living God, and where are we individually? and what of the finished work of Christ, or what means the conqueror's cry — "IT IS FNISHED?"

The folly of this theory is as glaring as its blasphemy, though characterised by the depths of Satan. In result it is as ruinous as Arianism or Socinianism, though less logical. It is self-contradictory and savours more of the author's vanity and love of distinction than of honest conviction. It had only to be brought in to the light to be seen and detected. This was the great mercy of God to Brethren and to the church at large: it was not allowed to go on. For most assuredly, a false Christ was preached at Plymouth, and the presence of the Holy Ghost was denied. But, with the exception of a small party, chiefly Mr. Newton's personal friends, the great body of the Brethren were agreed, after due investigation and prayer, that the doctrines which Mr. Newton had been teaching and privately circulating, were fundamentally heretical, as to Christ, and utterly subversive of all that is essential to Christianity. The false doctrine was almost universally condemned; but they were not of one mind as to the principle of dealing with it and of separation from it.

BETHESDA AND HER RULERS.

In the year 1848, while Brethren from all parts were holding meetings in different places for prayer and humiliation because of the sad work of the enemy, the rulers of Bethesda received to the Lord's table several of Mr. Newton's devoted friends and partisans who were known to hold his heresy. This rash and most unhappy step on the part of these rulers, and their deliberate defence of it, proved most disastrous; it rent the Brethren asunder, entailed indescribable sorrow and trouble on individuals and families, many of which are not healed even unto this day, besides the great damage done to the cause of truth and dishonour to the name of the blessed Lord Jesus. This is the real source of all the strife, divisions, misrepresentations, heart-burnings, and evil surmisings, which many Brethren still feel, and which has put so many weapons in the hands of their enemies. Mr. Newton and his followers might have been easily disposed of; but the complication of Bethesda was hopeless. And this act, apparently so regardless of the christian feelings of others, was not the result of accident or of ignorance, but was done deliberately in spite of the remonstrances of godly Brethren among themselves, and of others at a distance, who warned them of the character and views of the persons in question.

Seeing things had taken such a decided form, a few faithful brethren on the spot, members of the Bethesda meeting, protested, and entreated that such doctrine should be examined and judged, and its teachers put out of communion. But, their remonstrances being unheeded, they were obliged, in order to avoid fellowship with what they knew to be evil, to withdraw from the communion at Bethesda. This they did; one of them printing, for private circulation, a letter to the leading Brethren, explanatory of his reasons for seceding. This brought forth a paper, signed by ten chief persons at Bethesda, vindicating their conduct in receiving Mr. Newton's followers, and in rejecting all the warning and remonstrances which had been addressed to them.*

*The Present Question, 1848-9, by G. V. Wigram. The paper is given at full length in this tract, thoroughly examined and commented upon.

As the question of fellowship was first raised at Bristol, and from thence extended to almost every place on the face of the earth where there happens to be an assembly of Brethren, it may be well to look for a moment at the antecedents of this meeting. It was simply what is known as a Baptist congregation, presided over by Mr. Müller and Mr. Craik, and meeting for worship in a chapel called "Bethesda" in Bristol. Some years previous to this testing time, this entire congregation was received into fellowship with Brethren — received as a body. "The whole assembly," says Mr. Mackintosh, "professedly and ostensibly, took the ground occupied by Brethren. I do not mention names or descend into minute details; I merely give the great leading fact, because it illustrates a most important principle.

"It has been my conviction for many years, that this reception of a congregation was a fatal mistake on the part of Brethren. Even admitting, as I most heartily do, that all the members and ministers may have been most excellent people taken individually; yet I am persuaded that it is a mistake in any case to receive a whole body as such. There is no such thing as a corporate conscience. Conscience is an individual thing; and, unless we act individually before God, there will be no stability in our course. A whole body of people, led by their teachers, may profess to take certain ground, and to adopt certain principles; but what security is there that each member of that body is acting in the energy of personal faith, by the power of the Holy Ghost, and on the authority of the word of God? It is of the very last importance that, in every step we take, we should act in simple faith, in communion with God, and with an exercised conscience. . . .

"The fact is, Bethesda ought never to have been acknowledged as an assembly gathered on divine ground; and this is proved by the fact that, when called to act on the truth of the unity of the body, it completely broke down.*"

*Things New and Old, vol. xviii. p. 318.

"THE LETTER OF THE TEN."

The main object of what is commonly called "The Letter of the Ten" was to vindicate the conduct of those who had received the followers of Mr. Newton and adopted a neutral position with regard to the solemn questions which had come before Brethren generally. While the signers of the letter, severally and jointly, disclaimed the doctrines taught by Mr. Newton, they strangely say, with reference to communion, "Supposing the author of the tracts were fundamentally heretical, this would not warrant us in rejecting those who came from under his teaching, until we were satisfied that they had understood and imbibed views essentially subversive of foundation- truth." The only ground of rejection is thus plainly stated That no one defending, maintaining or upholding Mr. Newton's views or tracts, should be received into communion."'

Such was the ground taken by the most intelligent men in Bethesda, according to this remarkable document, and that before the error in question had been judged. They refused to judge it. "What," they said, "have we at Bristol to do with errors taught at Plymouth?" Nor would they agree to any extracts being read to the congregation from Mr. Newton's writings, or remarks made on his doctrines, until the letter had been adopted by the church. A meeting of the church was called for this purpose in July, 1848; but, as some of the members objected to the congregation sanctioning a paper which had not been explained and was not understood, Mr. Müller rose and said, "The first thing the church had to do was to clear the signers of the paper; and that if this were not done, they could not continue to labour among them; and the worse the errors were, the more reason they should not be brought out." Thus were the people required, under pain of losing the labours of their pastors, to assume a position of neutrality between the author of the tracts and his adherents, and those who utterly rejected them as unsound and heretical. The majority acquiesced: by standing up they declared their approbation of this paper of "the ten," and assumed a neutral position as to the great question which then agitated the minds of all Brethren both at home and abroad.

THE DIVISION.

About fifty or sixty of the congregation, rather than sanction such a loose principle of communion, withdrew from Bethesda. A positive division now existed. The question was now fairly raised as to whether Brethren were really gathered on the ground of the unity of the church, or merely as independent congregations. Bethesda had deliberately given up the ground she professedly occupied in fellowship with Brethren, had adopted independence, and openly avowed it. All who adhered to the principle of the "one body," as the only true ground of christian fellowship, were directly opposed to it. Several meetings throughout the country followed the example of Bethesda, while others firmly maintained the position they had previously occupied. Brethren everywhere had now to face the question. It had to be looked at straight in the face. The testing, time was come, and there was no backing out of it. To all who had not taken in the true idea of the church of God, it proved a terrible stumbling-block.