THE BRETHREN'S FIRST PAMPHLET
In the year 1828 Mr. Darby published his first pamphlet, entitled,
- 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.
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; wake, 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.
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', page 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' 1: 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.
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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.
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.
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.
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.
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.
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.
- 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.
- 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", Ephesians 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.
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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.
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'.
A strong opposition was soon manifested against the new movement, especially on the part of the clergy and ministers of all denominations.
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;
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.
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. 20. This paper was probably written about the end of 1846.
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.
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, pages 10-12.
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".
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.
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