Early Years – Recollections

I do not doubt that however they may have aided one another afterwards, or grown together, in the understanding and enjoyment of much common truth,

• earlier impressions had been abroad upon the hearts of many without conference or suggestion, which, however, led them readily, and necessarily, to run together when once they did confer.

• I believe the earliest times of our history, both in England and Ireland, might exhibit this.

I may fail in accuracy of recollection, and of course I may mistake when I was not personally engaged, but I will follow on just as my memory suggests to me, bethinking myself, of course, as I proceed, and praying the Lord to guide in all simplicity and truth.

It was in the year 1827 that the late Archbishop of Dublin, in a charge delivered to the clergy of his diocese, recommended that a petition should go up to the legislature seeking for increased protection for them in the discharge of their ministerial duties, as the teachers of religion in these lands.

• John N. Darby was then a curate in County Wicklow, and often did I visit him in his mountain parish.

• This charge of his diocesan greatly moved him; he could not understand the common Christianity of such a principle, as it assumed that ministers of Christ in doing their business as witnesses against the world for a rejected Jesus, should on meeting the resistance of the enemy, turn round and seek security from the world. This greatly offended him.

• He printed his objections to such a principle in a pretty large pamphlet, and without publishing it or putting it on sale, sent copies of it to all the clergy in the Diocese.

• All this had a very decided influence on his mind; for I remember him at one time as a very exact Churchman, as I may speak, but it was evident that his mind had now received a shock, and his attachment to the Church was never again what it had been.

• However, he continued in his mountain curacy, at times as a clergyman visiting the distant parts of the country, either to preach sermons or to speak at some of the meetings of the religious societies.

In the beginning of 1828 I had occasion to go to London, and there I met in private and heard in public those who were warm and alive on prophetic truth, having had their minds freshly illuminated by it.

• In my letters to JND at that time, I told him I had been hearing things that he and I had never yet talked about, and I further told him on my return to Dublin what they were.

• Full of this subject, as I then was, I found him quite prepared for it also, and his mind and soul travelled rapidly in the direction which had thus been given to it.

I continued, however, in Dublin, and he was more generally in County Wicklow, but he had introduced me to F. Hutchinson, whose memory is very dear to me and much honoured by me.

• He and I found we had much in common. Dissatisfied as I then was, we went occasionally together to the dissenting chapels, but we had not much sympathy with the tone prevalent.

• The sermons we heard had generally, perhaps, less of the simplicity of Christ in them than what might be heard in the pulpits of the Established Church, and the things of God were dealt with more for the intellect and by the intellect than, as we judged, suited the proper cravings of the renewed and spiritual mind.

• I believe I may say this for him as well as for myself, so we held on – loosely though it was – to the Established Church still.

Mr. A. N. Groves, who was a dentist in Devonshire, some short time before this had offered himself to the Church Missionary Society, and in order to fit himself for its service had entered our College – Dublin.

I knew him soon after his first reaching Dublin, and he occasionally stayed with us on coming here to pass his quarterly examinations.

• In a way perfectly independent of all that had been pressing in the minds of others, he had been taught to see that College education for the work of the ministry was not the thing and that he was wasting time in Dublin attending the examinations.

• By the entrance of these thoughts the whole question was raised in his mind, so that he not only abandoned his connection with the College, but viewed, as he had never done before, the whole matter of the Established Church and the claims of the Dissenting bodies.

• In the close of 1828 he visited Dublin though he had seceded from the College, and preached at Poolbeg Street, at the request of dear Mr. Egan, then in connection with the little company found there, of whom Richard Pope – well known in Ireland at that time – was one.

• Walking with him, one day, as we were passing down Lower Pembroke Street, he said to me, 'This, I doubt not, is the mind of God concerning us, that we should come together in all simplicity as disciples, not waiting on any pulpit or minister but trusting that the Lord would edify us together by ministering as He pleased and saw good, from the midst of ourselves'.

• At the moment he spoke these words I was assured my soul had got the right idea and that moment – I remember it as if it were but yesterday, and could point you out the place where we stood – it was the birthday of my mind, dear James, if I may so speak, as a brother.

Edward Cronin had been by profession an Independent, and a member of York Street, but his mind was at the same time under a like influence, I may say, with us all.

• In a private room he had the Lord's Supper, with I believe, three others, while I was still going to Sandford [Stamford?] Chapel, and J. N. Darby was still in County Wicklow, as a clergyman.

In the summer of 1829 our family was at Kingstown and dear F. Hutchinson was at Bray. We saw each other occasionally and spoke of the things of the Lord, but where he went on Sunday at that time I cannot tell. I attended the Scotch Church at Kingstown where all who were understood to be new-born were welcome.

The above and subsequent references to 1829 should be 1827. See 'John Nelson Darby', page 65, by Max S. Weremchuk.

• But on returning to Dublin in the November of that year, FH was quite prepared for communion in the name of the Lord with all, whoever they might be, who loved Him in sincerity, and proposed to lend a room in his house in Fitzwilliam Square for that purpose.

• He did so, designing, however, so to have it that if any were disposed to attend the services in the Parish Church or Dissenting Chapels, they might not be hindered.

• We also prescribed a certain line of things as to the services of prayer, singing and teaching that should be found among us each day.

• E. Cronin was fully prepared for this. I joined but not at all with the same liberty and decision of mind. Several others were ready and just at this time we first knew William Stokes.

Thus we continued from November, 1829. Some time before this I had become acquainted with J. Parnell – now Lord Congleton – and in that month, November, 1829, and through the Spring of 1830, he was occasionally in Dublin and frequently among us.

• He became very familiar with E. Cronin, and in the month of May, purposing to let the Lord's table in the midst of us become somewhat more of a witness, he took a large room in Aungier Street, belonging to a Cabinet Maker. There the meeting was transferred during that month.

• This tried me still more, the publicity of it was too much for me. I instinctively shrank, F. Hutchinson, as I remember, would also rather have continued in the private house, so that I believe I did not join them for one or two Sundays, and I am not sure that he did,
  • but the others were there, at once, viz: J. Parnell, W. Stokes, E. Cronin and a few sisters and shortly several were added.

In the summer of 1830 the Mission party to Bagdad was formed. Mr. A. N. Groves had been there for some months previously and E. Cronin and his sister and J. Parnell with two or three more, were desirous of joining him.

• It was in the month of September they left us, sailing to France, and purposing to reach Bagdad across the desert from Syria.

• John Hamilton, whom some of us had known for two or three years, was also of the party. He had, with many others, become dissatisfied with the existing order of things and was very much of one mind with us all, and giving up other occupation was ready to join the mission party to the East.

• I rather think he was another witness of the independent energy of the Spirit of God that was abroad, as I have said, at that time.

• They sailed, and we continued in our room in Aungier Street.

It was poor material we had, dear James, and we had one or two solemn and awful cases of backsliding.

• There was but little spiritual energy, and much that was poor treasure for a living temple, but we held together in the Lord's mercy and care, I believe advancing in the knowledge of His mind.

• The settled order of worship which we had in Fitzwilliam Square, gave way gradually.

• Teaching and exhorting just became common duties and services, while prayer was restricted to two or three who were regarded as Elders, but gradually all this yielded.

• In a little time no appointed or recognised eldership was understood to be in the midst of us and all service was of a free character, the presence of God through the Spirit being more simply believed in and trusted in.

In the year 1834 many more were added and in that year JND being in Dublin, it was a question with him whether he should come and help us at Aungier Street as God might give him grace, or preach as he had been invited to do at the Asylum in Leeson [Lessor?] Street. He was all but detached from the Church of England.

See Timothy Stunt, Jan 14, 16, 2002. June 3, 2003, Max Weremchuk writes: Timothy Stunt sometime back asked about some items in Bellett’s letter to J. McAllister regarding Darby’s invitation to preach at the Asylum in Lessor Street. Well Timothy is probably right in his assumption that it should be Leeson Street. I could find no Lemon or Lessor Street. In “~Dublin Street Names: Dated and Explained “, by C. T. M'Cready (1892), there is the following: “Leeson's-walk. 1756. -str. 1765. -yd. 1766. -pk. 1860. From Joseph Leeson (cr. Earl of Milltown, 1763), who in 1735 leased part of his garden, near S. Stephen's-green. [Haliday, '93.] In 1756, the south side of S. Stephen's-green, q.v., is called Leeson's-walk. In 1728, Leeson-str. lr. is strangely called (probably by a mis-print) Suesy-str. in Brooking's map.” Fitzwilliam Street and Pembroke Street run parallel to each other from (on a map) top right to down left into Leeson Street (south of Fitzwilliam Square) which runs from top left to down right. In “An Historical Guide to the City of Dublin”, by G. N. Wright (1825) I have found: “The Magdalen Asylum - is a brick building in Leeson-street, near Stephen's street: this institution, the first of the kind in Dublin, was founded by Lady Arabella Denny, and was opened June 11, 1766. Its objects are the protection and subsequent reformation of deserted females, who having at first departed from the paths of virtue, have become disgusted with vice, and seek the means of qualifying themselves once more to associate with moral society. "Its means of support are, the interest of 2,000 l. raised originally by voluntary subscriptions, the collection of the annual charity-sermon, and the Sunday collections of the chapel. The produce of the penitents' labour is partly bestowed upon them, as an incentive to industry, and a part is reserved for donations upon their being restored to moral habits, and permitted to quit the asylum. "The chapel is capable of containing upwards of 600 persons, and is always crowded by the most respectable classes; consequently, the collections are considerable, probably amounting to 500 l. per annum. Among other causes this is to be attributed to the eloquence and popularity of the preacher.” MSW This is very probably the street, Leeson, and the Asylum. GAR ==================================================== In answer to my further inquiry, Timothy Stunt wrote on April 14, 2009: Thank you for your e-mail of April 13th. Yes the Asylum in Leeson Street was a Magdalene (Magdalen) asylum but not a Roman Catholic one. I did quite a bit of research but before I could share it with you Max Weremchuk wrote to you (June 3, 2003) with several references to it (see above) I also established that Lady Arabella Denny was the wife of an older brother of the Brethren hymn-writer, Sir Edward Denny’s, grandfather. I was intrigued by the reference to the ‘respectable classes’ frequenting the services in the chapel, but I have since found that a similar chapel (connected to the ‘Dublin Female Penitentiary’, founded in 1813) had a similarly respectable congregation. Interestingly its chaplain in 1832 was William Burgh who wrote several books on prophecy (one of which JND reviewed in Collected Writings vol. 33 [Miscellaneous 2]).In 1832 de Burgh was appointed to be the Chaplain of the Dublin Female Penitentiary (British Magazine [Nov 1832] 330) and "when Chaplain to the Female Penitentiary, North Circular Road, one who was at the time a member of his congregation told me that, Sunday after Sunday, on coming out of church, one could hardly see the end of the line of private carriages that stretched up and down the road, so great was the eagerness to learn from this gifted teacher of the Scriptures." (Harden, Ralph William, St. John's Monkstown : the story of an Irish church. (Dublin: Hodges, Figgis, 1911)." On the other hand JND never took up this possibility …other things were in store for him! TCFS

He visited different places either that year or the next, among them Oxford, Plymouth, Cork and Limerick, ministering wherever he might the truth that God had given him from His word;

• and I doubt not, from what I remember, that he found in all these places evidences of the same independent work of the Spirit of God in the hearts and consciences of the saints.

• In Limerick and Cork he occasionally preached in the pulpits of the Established Church. He also met Christians in private houses and his ministry was greatly blessed.

• Light and refreshment visited many a soul and that too of an order to which they had before been strangers, and by invitation going from Oxford to Plymouth he found the same thing there;

• so that in those distant places which had, perhaps, never been combined before in any one kindred influence, this grace was magnified, and little groups of saints, who sought relief from their heaviness, were formed in those places.

Just about the same time dear Lady Powerscourt had begun some prophetic meetings in her house. Her mind had also taken the same direction as that which was among us all.

Some of us were invited by her, some also from England, and these occasions greatly helped us. It was there I first knew G. V. Wigram, Percy Hall and others.

• The meetings were truly precious to the soul, and night after night did I retire to my room at Powerscourt House in the deep sense of how little a one I was in the presence of so much grace and devotedness as I judged I had been seeing around me through the day.

Thus it was in those days, dear James, and in Aungier Street we were pursuing our way, many being added to us, some who are to this hour in Brunswick Street among the many to be loved and cherished there.

• We were occasionally hearing good news from the party that went to Bagdad, and were sometimes visited by brethren from Cork, Limerick and other places, where the same influence had by this time become known.

But I should mention dear and honoured J. Mahon* as another instance of the independent action of the Spirit of God of which I have spoken.

• I remember E. Cronin visiting him at Ennis, it might I think be in 1828, and on his return to Dublin, telling us about him.

• And I have reason to believe that even before we had any table in FH's house there had been one in his, somewhere in the town of Ennis, by means of one of his family, if not by himself.

• This was altogether independent of any doings amongst us, and so I may add, was it in England, as I might prove to you.

  * From: Timothy Stunt: Tuesday, January 30, 2007 Dear Gordon, You know how much I appreciate your web-site with its meticulous care and precision. You know too that I often refer to your various historical and biographical excursus many of which are far more readily available on your site than anywhere else in the rather chaotic state of my library and filing cabinets! My query this time concerns one of JND's early associates. In JGB's recollections as you give them, the account of Ennis is interesting: "But I should mention dear and honoured J. Mahon as another instance of the independent action of the Spirit of God of which I have spoken. a. I remember E. Cronin visiting him at Ennis, it might I think be in 1828, and on his return to Dublin, telling us about him. b. And I have reason to believe that even before we had any table in FH's house there had been one in his, somewhere in the town of Ennis, by means of one of his family, if not by himself". I think it is reasonable to assume that this is the same "Mr Mahon" referred to by JBS as being at Powerscourt in 1833. For myself I am also inclined to think that he may also be identified with the "Thomas Mahon" [referred to in Andrew Miller's 'Last Chapter' of 'Short Papers on Church History'] who 'went on with' the work begun by JND. There is also a letter from T. Mahon to JND (1841) referring to a conference planned to take place at Parsonstown, in the Christian Brethren Archive, in Manchester. From all of which I am wondering whether a 'T' in JGB's original MS has been misread for a 'J'. There is also an interesting reference in the 'Ennis Chronicle & Clare Advertiser', Wednesday, Feb 14, 1827, where the Quaker prison reformer Elizabeth Fry is reported to have stopped at the house of Thomas Mahon Esq, prior to visiting the prison in Ennis. Forgive my bothering you on such an insignificant matter, but do you know of any Mahons with a name beginning with 'J', or do you think that my conjecture about 'T' being misread for 'J' is a reasonable one? Trusting that the new year of 2007 has been one of fulfillment and blessing for you and yours. As ever, Timothy Stunt. Dear Timothy, Hardly an "insignificant matter" to those of us who value accuracy – I was an accountant – and I certainly don't feel bothered. As always your reasoning is irresistible. I agree wholeheartedly with your conclusion, and have posted your findings at the reference to "J. Mahon". If JGB's original was most likely hand written a capital 'T' and 'J' might well be easily confused by a copyist who was not familiar with the primcipals. Please contact me at any time. I do enjoy the interchange. In our Lord Jesus, Gordon.

Having occasion to visit Somerset in 1831 or 1832, and being at Sir Edward Denny's he asked me to give him an idea of the principles of 'The Brethren'.

We were sitting round the fire, and a daughter of a clergyman was present. As I stated our thoughts she said that they had been hers for the last twelve months, and that she had no idea that anyone held them but herself.

• So also being at … shortly afterwards, a dear brother, now with the Lord, told me that he, his wife, and his wife's mother were meeting in the simplicity of way of the 'brethren' for some time before he ever heard of such people.

• This brother and lady I mentioned at Sir E. Denny's, as soon as occasion allowed, were in full communion with us and she continues so to this day in County Down.

I like to trace these circumstances, for they assure us that the Lord's hand was independently at work designing to raise another testimony in the midst of His saints.

• I feel that I have great evidence at command for the existence of this independent work of His Spirit.

• Among other witnesses nearer home, I may mention that dear A. N. Groves re-visited Ireland after an absence of two or three years and I remember well his telling me of a very remarkable movement in the Southern part of the Indian Peninsula which indicated a mind quite in harmony with that which had been leading us in our position in England and Ireland.

The English brethren year after year visited Ireland, and not only Dublin, but the country places. John Harris, once a clergyman near Plymouth, was among them.

• G. V. Wigram was for a long-continued time in Cork and all this time JND was in the two countries by turns, occasionally with us in Dublin but more frequently either in Plymouth or in Cork,

• and the gathering, multiplying in England to a very great number, became known by the name of 'Plymouth Brethren', and in this country – Ireland – was called 'Darbyites'.

I do not know that I need follow the History beyond this, dear James, as your enquiry was rather about our beginnings.

• I would not doubt but that a fresh purpose of God, and a fresh work of the Spirit were put forth in the call-out of the 'Brethren'.

• Such things have been from time to time under various characters, though with a kindred spirit during this dispensation.

• The dispensation almost suggests such a thing, or makes it necessary, for it is not the ordered system of things linked with the earth or with flesh and blood, as was the former thing in Israel.

The call of the Church is apart from the world, to do service in the light and strength of the Holy Spirit, and to maintain in living spiritual grace testimony to a rejected and heavenly Jesus.

• All current within us and around us is contrary to this. Such a call can be upheld, such a dispensation maintained, only in the direct grace of the Holy Spirit ministering to elect vessels, and filling them with the freshness and apprehension of truth.

• No ordered service or course of fleshly ordinances could at all answer this end; no transmitted or successional office could at all fill out or discharge its duties; no such authority is owned by it.

• In man there is ever a tendency to the mere ways of nature and a course of the world.

• In order to sustain a thing spiritual and living like the Church, the natural way, yea necessary way – save that God is sovereign – is by a fresh putting forth of light and power to revive it again and again, that there may be still a testimony to the power of God and to the ways and services of the living House, so that the coal may not be quenched.

• Such revivals may each of them have its own peculiarities, while partaking of the kindred spirit or of the common witness that the same Holy Ghost is working.

• The Reformation, it is always acknowledged, was marked by a clear and fervent witness of justification by faith – the very truth then needed for the deliverance of souls, long held in deep captivity.

• Other revivals and energies had their character in like manner, and whether or not they have ever become the subject of history, faith knew of them, and the souls of the elect were edified and thankful.

I do not doubt that the work of God by and with 'Brethren' had its special purpose also.

• It seemed with certainty to present the separatedness of the Church from the world, and a distinct witness to its heavenly calling and high peculiar dignity;
  • as also to assert the precious truth that nothing else is worthy of the House of God, though the House be in ruins, as it was surely known and felt to be in a dispensational sense.

• And further, the 'Brethren' aided the testimony, which was rising again, to the coming and kingdom of the Lord, with some heavenly apprehensions connected with that great mystery, which were consistent with this separate and heavenly position and with that only;
  • for there are prophetic truths which must ever be felt to be more or less at variance with any 'church system' which links itself with the world.

Thus in simplicity, as my mind led me, I have done as you wished, dear James.

• I will not speak as to the result of this call of the 'Brethren'. It would be painful and it is needless.

• Each heart among us knows many and many a secret cause of humiliation which the present distracted condition in which we are found tells of itself.

"When He giveth quietness, who then can make trouble?" May such experience be more deeply and richly felt by us and ours.

Believe me, dear James,

Ever your affectionate brother, J. G. Bellett

It then became noised abroad, and one and another became affected by the same truth, which really was the oneness of the Body and the presence of the Holy Spirit, also seen by us very clearly.

• Here F. Hutchinson found us, and as we were becoming numerous, offered us the use of his large room in Fitzwilliam Square.

• At this time dear JGB and JND were more or less affected by the general state of things in the religious world, but were unprepared to come out into entire separation and looked suspiciously at our movements, feeling still able to attend and minister in the Church of England as well as to come occasionally to our little assembly.

We soon began to feel, as humbler brethren were added to us, that the house in Fitzwilliam Square was unsuited, which led us to take a large auction room in Aungier Street for our use on Sundays.

• And, oh! the blessed seasons to my soul, with J. Parnell, W. Stokes, and others, while moving the furniture aside and laying the simple table with its bread and wine, on Saturday evenings – seasons of joy never to be forgotten – for surely we had the Master's smile and sanction in the beginning of such a movement as this was!

About this time G. V. Wigram paid us a visit from England, having some intention of joining the Mission party going to Bagdad.

• From that to my leaving Dublin – 1830 – there were continual additions of evangelical Christians – all of us with very little intelligence as to the real character of God's movement among us.

• Special membership, as it is called among Dissenters, was the primary and most offensive condition of things to all our minds, so that our first assembling was really marked as a small company of Evangelical malcontents.

• We felt free up to this time, and long afterwards, to make arrangements among ourselves as to who should distribute the bread and wine and take other ministries in the assembly.

• We were also, from ignorance or indifference, careless as to conscience or Godly care one for another.

• I am led the more to make the observation owing to the frequent way in which some of the early brethren, who are now in separation from us, accuse us of departure from first principles in our present meetings.

• Nevertheless, I am convinced that even at that time we should no more have tolerated false doctrine, through God's grace, than now.

• The comfort of many who loved us, but were not with us, was our staunch orthodoxy as regards the mystery of the Godhead and the doctrine of grace and godliness.

I would remark here a feature in the ways of God in the beginning of the movement, on and through obscure individuals, and how in distant places and divers positions the substance of His grace and truth dwelt in us, and though, as I have said before, with little intelligence, led us in paths more or less agreeable to the mind of God.

• It is striking that those able and honoured brethren, JGB, JND, and GVW did not constitute the embryo of it, while God has used and continued to use them in Divine intelligence and developing principles as to His Church, etc.

• I have repeated somewhat as to this point, owing to the charge alluded to above, whereas God's ways with us were, and still are, a gradual unfolding of His truth discovered to us in various practical details.

• So that that which in the beginning was, as it were, no bigger than a man's hand, when we were few in number and weak and defective in understanding, has expanded itself to meet the necessities of thousands gathered on the same principles and to the praise of the glory of His grace.

E. Cronin (1800-82), July 1871

All went to the Acts of the Apostles, or as we might more truly call it, the Acts of the Holy Ghost, for their instruction as to the first principles of Christianity …

• This study of the Acts taught them that they were in the confession of the death of Christ.

• His death had passed sentence on all the world for them, on themselves, and on all that belonged to them as men on earth. They had no place or standing here where Christ had died, nothing to show before the world but His death.

• Accordingly, they said, we show forth His death until He comes and on that ground they met together in their own houses to break bread as the Lord said, "in remembrance of Me" …

• In 1830 – just 100 years after the Fetter Lane company began – they took a room in a back street in Dublin in order that the poor might be more free to come than they were when they met in their private homes and those of the rich.

In 1827 the Archbishop of Dublin gave a charge to his clergy to petition the Government for protection against the Roman Catholics who molested them to [in] their parochial work, etc.

• Mr. Darby was then a clergyman in County Wicklow and he was greatly distressed at asking protection from the world in the work of the Lord; like Ezra, he was ashamed to ask for horsemen from the King! Ezra 8: 22.

• He wrote a paper and sent it to all the clergy in the diocese.

• But as he poured out his soul in secret like Nehemiah of old – Neh. 1: 6 – confessing the state of the church and its ministers, of whom he was one, the Lord showed him the truth that had been hidden by 'much rubbish' for ages,
  • that He was Head of the church, that the church was His body, united to Him now by the Holy Ghost.

• He learned that he was a member of that mystic body now; he learned it in the sanctuary, and from the Lord Himself.

• Then he said, 'If I am a member of Christ, He must have other members here, Lord, help me to find them!'

At this time Mr. Daly was the pious and enlightened Rector of Powerscourt; he was having clerical meetings to which all the young clergy were invited, to encourage them in zeal and devotedness and in seeking after truth.

• Lady Powerscourt opened her house to them and entertained them for the week.

• Mr. Darby was always present and was referred to as one of the chief, if not the chief, students of Scripture among them.

There were many good clergymen in those days, real men of God, as was said of one, that 'his life as well as his teaching made Christ attractive to souls' – was happily true of some both in England and Ireland, and there was an exchange of pulpits, for it was one church then.

They came from all parts to Powerscourt. Mr. Irving was there and Mr. B. W. Newton, both valued friends of Lady Powerscourt to whom the thought of 'the church of God' opened out a new world of glory and her heart seemed to have room for nothing else.

• They also studied prophecy, but in connection with the church and as showing that everything on earth was for Israel – the church called from heaven, for heaven and to heaven.

• This gave great separation of heart from the world, which prophecy showed them was under judgment.

• As Lady Powerscourt said: 'Let us put by our playthings for the world is in flames'.

• The coming of the Lord was not a 'mere theological idea' but an actual waiting for the Christ they knew, with hearts ready to receive Him.

But already the enemy was sowing tares. Mr. Irving insisted on the necessity for another Pentecost and believed that the Lord was giving 'gifts' as at the first.

• This was a denial of the fact that the Holy Ghost was here, actually in residence in this evil world, and that all through the dark ages He had never given up His 'witness' to the absent One.

• It was a great trial to Lady Powerscourt to feel a doubt as to Mr. Irving's teaching.
  • She went to London to hear him and had misgivings there, feeling that the way in which women were made the vessel of 'gifts' was not quite according to Scripture.

• When Mr. Irving found that his pupils leaving the Establishment made him less popular and the crowds began to drop off, he told them not to leave the system they belonged to.
  • This was expediency, not faith, and contradicted his own teaching as to the Holy Ghost alone for ministry and 'gift'.

A 'Monument' to the Irving Connection

15 Jan 2004: Gordon Simmonds writes: In this connection I recently had my attention drawn to a large neo-Gothic Church with the pretentious title 'The One Holy Catholic Apostolic Church' in Albury Surrey. I have often been passed this church en route to various places and a few days ago had another look at it. It is not open to the public – a notice outside says so – and from information given me by some Christian friends who live in nearby Chilworth services are not held there. It was clearly connected with the Irvingite people from information on the internet. My eldest Son who himself has passed the place many time always felt it to be spooky though he knew nothing of its Irvingite connections. It is well kept up though apparently unused. Curiously it is only a few hundred yards from the so-called silent pool – a tourist attraction – and itself might well be called the silent Church. To me it is a warning against taking pretentious ground. My Christian friends have a book about it and have promised to lend it me. It may contain some information of interest. 26 Jan 2004: Gordon Simmonds writes: I received the booklet regarding the Catholic Apostolic Church that I mentioned to you and read it through. It appears that the so-called twelve apostles that were appointed at the close of Edward Irving's life in the 1800's had all died by 1901 and were not replaced. It had been expected that the Lord would have come by then. Although we can see that the end cannot be far off, we should not presume to say that the Lord will come before a certain date or in our lifetimes. Subsequently the Church declined and it is considered that such adherents as there are today think we are in the time of silence spoken of in Revelation 8: 1. However the Church in Germany broke away and appointed more apostles and called themselves the New Apostolic Church and claim to have something like 8-9 million adherents world-wide. There are websites relating to that Church.

In 1833 the meetings at Powerscourt seemed to be more open to laymen. Mr. Daly became Bishop and was not present. Mr. John Synge of Glanmore took the chair, a layman!

• That year Mrs. Elwood shut up her house in the country and took a cottage in the Powerscourt demesne to be near the meetings.

  

• There she met JBS, Mr. Wigram, Sir E. Denny, Capt. Hall and others, among whom she became as a mother in Israel until her death in 1864. Mr. Bellett, of course was also there.

• The truth that came out at this meeting decided many that they could no longer go on with any human system.

• Mr. Darby's greatest friend said to him, 'I mean to stick to the old ship'. 'The old ship is going to Rome', Mr. Darby said, and it was a prophetic word, as we see to-day.

It was a time of real suffering in heart and conscience, especially to Lady Powerscourt and her friends, a wrench that was worse than death to be divided in the things of God, and things of supreme value to them both.

• The worst of all was giving pain to Mr. Daly, the one God had used to bring her into salvation, who had been a comfort and guide to her through years of sorrow such as few pass through.

• He took it beautifully, seeing her conviction was so true, but he felt it as he feared it would lead others, less taught of God, to forsake the church where alone in those days the Bible was upheld and taught in Ireland.

• His being moved to Cashel in 1834 made it easier in a way, though he was often at Powerscourt and Glanmore after that.

When the young heir came into residence, though Lady Powerscourt still lived there, it was no longer her house, and she felt it would be better to have the meetings elsewhere.

• Mr. Synge wished to have them at Glanmore, but Mr. Darby preferred Dublin, so Lady Powerscourt took a hotel, and invited all as usual, but the meetings were open to all who wished to hear.

• By this time all the little companies in England and Ireland who were breaking bread in their own houses had come to know one another and had learned that the 'name of the Lord' was their only centre and control amid the ruin and confusion around and wherever they met they broke bread together simply as members of Christ and brethren to one another.

• Every one who loved Him was welcomed, in fact it was felt that no one who was not thoroughly enjoying the truth they set forth would desire to throw in his lot with the despised few in their out-of-the-world position, unrecognised even by the religious world!

The last of these meetings was held in 1836 in Dublin. Major Lancey and many others date from that time.

• Lady Powerscourt died that year and in 1837. Mr. Darby went to Switzerland, where he found groups of believers everywhere remembering the Lord's death and looking for His coming;

• and he was greatly used to show them the peculiar calling of the church and that the testimony of the Holy Spirit here to the absent One at the Father's right hand, was the only power for gathering or for ministry and He was indwelling each one and forming bridal affections and preparedness of heart to say, "Come, Lord Jesus".

• This teaching spread all over the continent, where little groups were feeling after the truth for themselves, and in each of the places where the martyrs had suffered for their protest against Rome, little meetings were formed to wait for God's Son from heaven.

• In India, also Australia and Africa the Lord had His 'twos and threes' who by degrees found each other and were drawn together by the same bond.

In 1865 Mr. Darby wrote, "I have been profoundly moved in seeing, on reading over old tracts, all the principles on which the fate of the world and the church now turns, brought out from 30 to 39 years ago!

• "God was in it in a way I did not know, though I felt it personally to be God's truth. But what a solemn thing!

• "It made me feel the responsibility of bringing it all out systematically, before the professing church … What progress in disruption has been made since then!"

It was scarcely 20 years from the first breaking forth of the light as to the presence of the Holy Spirit and His awakening the hearts of the redeemed to look for God's Son from heaven, until the enemy came in like a flood to sweep away the testimony that was given to 'brethren'.

Mr. Newton was a man of great natural gift, of striking appearance, eagle face, and as a teacher, impressive, attractive and convincing.

• He took up the subject of prophecy as a kind of specialty; reminding us – as all church history does – that to be occupied with one truth is always a danger.

• Every 'sect' that has arisen has come from a good man taking up one truth, even as Irving, occupied with the Spirit's work, lost sight of Christ and His work …

• All the intellectual and religious people of Plymouth, and even from distant places, flocked to his lectures.

• He taught that the kingdoms of the earth were to be re-arranged under one head, that Christ was coming to take up His kingdom to go through a time of trial in sympathy with His people Israel, and to bring in everlasting blessing to both Jew and Gentile.

• The church of Matthew 16: 18 having no place in prophecy and never heard of until revealed to Peter as something to be known outside "flesh and blood" had no place in his prophetic system, but
  • this omission led to his presenting Christ as a Godly Jew who kept the law and fulfilled righteousness, etc., as an example to men.

• But he never saw the truth of John's gospel or his epistles – of the Father, Son and Holy Ghost as a divine revelation to his soul – so that even in treating of His place as Son of David, he lost the divine royalty of the Son of the Fathers' right hand …

Mr. Newton did not see the heavenly calling of the church, consequently he opposed the thought of her being caught up to meet the Lord in the air.

• He was so occupied with the earthly kingdom and the 1,000 years of millennial blessing – an entrancing subject which the mind of man could take up – that he could not see that as the Man out of heaven "whom the heavens must receive", was received up into heaven, so His church of the firstborn [ones], written in heaven, must also be 'received up' before the glorious 'Head of every man' returns to receive His rights on earth.

Mr. Newton did not own the presence of the Holy Ghost in the assembly, except as the source of gift to one to teach it.

• Hence he went back to 'one-man ministry' as they called it, and believed that he himself was appointed of God to be the teacher at Plymouth.

• Mr. Darby said, 'You are going back to what we have both left, clericalism', and it was on this ground at first that JND separated from him, because it was a denial of the presence of the Holy Spirit if He must only speak by one man.

• The poor and illiterate brothers were not permitted to take part. Mr. Newton said that Plymouth was to be a model church.

A.M.S.

It would be, of course, impossible to go at large into the several subjects which were handled there; I shall endeavour merely to convey to you some character of the meeting.

• There were a number of Clergy, and several of the Laity, whose minds had been exercised on these subjects; and the Reverend Robert Daly, Rector of Powerscourt, as on a former occasion, unless casually absent, presided.

• The subjects you will be enabled to state below, should you feel it an object to your readers.

• The solemnity which characterised the meeting was broken only in a single instance, which needs only to be mentioned for the sake of truth.

• There was, besides at the opening and closing of each morning and evening assembly, much prayer made elsewhere for the meeting, and this even in England;
  • and the remarkable recognition of the Spirit, I mean practically, was very striking; and, it appears to the writer, met by a restraint on the thoughts and feelings of man,

• which, considering the variety of the subjects, was very remarkable – more so even than the elucidation of scripture which was afforded.

• It appeared to the writer that the progress in knowledge and exposition of scripture was decided, but the practical apprehension of the subjects treated, yet more so.

• There was, of course, variety of view in so large an assemblage, but scarce anything which did not positively add to the information of all – subject, of course, to the correction which interchange of views ever brings, where there is unity in the general scope.

• There was but one individual who introduced anything which could have given pain to any on these subjects; and that was a reference to the reception of "the gifts" and the principles connected with it.

• Little, however, was said upon it; and while the principles were calmly inquired into by a few, it did not, I think, affect the meeting, otherwise than to direct the earnest desires and prayers of many, for the more abundant presence of that Holy Ghost, by which alone, error can be brought to light, and the believer guided into all truth.

• On the whole, this part of the meeting was, perhaps, the most practically profitable, from the elucidation of the doctrine of the Holy Spirit casually drawn out by it; and the presiding presence of the Holy Spirit most marked, by a careful observer; and several defective and erroneous views prevalent (to the writer's knowledge) in England, met by what appeared to be scriptural light.

The belief in the coming of a personal Antichrist was common, and that amongst many who, at a former meeting, had not received it at all; in this there was a very distinct and avowed change of opinion on the part of some.

• The discussion of the subject of Antichrist led to an extensive development of scripture, and to much very profitable detection of the spirit by which he might work in the nations; though no definite conclusion was come to upon this;

• while the recognition of his actings amongst the Jews, in Jerusalem, was more definitely recognised by those more conversant with the subject.

On Daniel a good deal of light was thrown, and though there was some, I think not so much, perhaps, upon the Revelation; though particular parts of it were discussed with considerable accession of knowledge.

• There was some very interesting inquiry as to the quotation of the Old Testament in the New; particularly on the point, whether there was any "accommodation," or whether they were quoted according to the mind of the Spirit in the Old; this gave occasion to some very interesting development of scripture.

• The progress of the Antichristian powers was very fully discussed.

This will give you, after all, but a very imperfect idea of the meeting.

• Even as to the extent of scriptural information brought forward, while it left the additional impression of how much yet remained to be understood of blessing and of truth, and left upon the minds of many a highly increased degree of value for the privilege of the word of God,

• many, I am sure, were humbled, and many refreshed; while light was afforded also to many, on points which are exercising the christian world so universally at the present day.

That all was perfect there, Sir, I suppose none there would be disposed to think; but this certainly struck the writer, how remarkably, as he has stated, the Spirit restrained, while it left the strengthened consciousness of all the imperfection and weakness which exists among us;

• and I think those in the church, who are really in earnest, must most deeply feel, on the whole, that, spread as that assembly will be over the country, the meeting was one of deep interest to the church of God at large.

• In the discussion on so many subjects, and many relating so much to the practical position in which Christians are, it cannot be doubted that the views advanced by some may have given pain to a few;
  • but the effect, on the whole, was to knit, in the deepest interests of the church of Christ, the affections of many believers, and to unite them in the surest tie with each other;

• while the sense of the difficulties in which the church is now placed, would lead them individually (under God) to more earnest seeking the guidance and presence of God's Spirit, and that blessing upon the church, and presence of God's power with it, by which alone it can be brought, in the honour of Christ, through the perilous times in which it is now placed.

I remain, dear Sir, Yours faithfully, X.

Subjects for Consideration at the Meeting above referred to.

Monday Evening, Six o'clock, September 24th, 1832. – An examination into the quotations given in the New Testament from the Old, with their connections and explanations, viz.: – Matthew 1: 23, Is. 7: 14; Matthew 2: 15, Hosea 11: 1; Matthew 2: 18, Jeremiah 31: 15; Matthew 11: 10, 14, Malachi 3: 1, 4: 5; Matthew 21: 16, Hebrews 2: 6, Psalm 8: 2; Matthew 24: 15, Daniel 9: 27; Matthew 27: 9, Zechariah 11: 12, 13; Ephesians 4: 8, Psalm 68: 18; Hebrews 2: 13, Isaiah 8: 18; Hebrews 8: 8, Jeremiah 31: 31-34; Hebrews 10: 16, Jeremiah 31: 33; Luke 1: 73, Genesis 22: 16; John 10: 34, Psalm 82: 6; John 19: 37, Zechariah 12: 10; Acts 2: 17, Isaiah 44: 3, Joel 2: 25; Acts 15: 16, Amos 9: 11, 12; Romans 9: 25, Hosea 2: 23, 1: 10; Romans 10: 5, 6, Leviticus 18: 5, Deuteronomy 30: 13; 1 Corinthians 9: 9, 1 Timothy 5: 18, Deuteronomy 25: 4; 1 Corinthians 15: 55, Hosea 13: 14; Galatians 4: 27, Isaiah 54: 1; 2 Peter 3: 13, Isaiah 65: 17, 66: 22.

Tuesday. – The Prophetical character of each book in the Bible; including the three great feasts of the Jews, the blessings pronounced on Jacob's sons, the Parables in the Gospel, and the Epistles to the Seven Churches in Revelation.

Wednesday. – Should we expect a personal Antichrist? If so, to whom will he be revealed? Are there to be one or two great evil powers in the world at that time? Is there any uniform sense for the word Saint in the Prophetic, or New Testament scripture? By what covenant did the Jews, and shall the Jews, hold the land?

Thursday. – An inquiry into, and a connection between Daniel and the Apocalypse.

Friday. – What light does scripture throw on present events, and their moral character? What is next to be looked for and expected? Is there a prospect of a revival of Apostolic churches before the coming of Christ? What the duties arising out of present events? To what time, and to what class of persons do 1 Timothy 4; 2 Timothy 3; Jude; Matthew 24: 23, 24; and 2 Peter 3 refer?