'The Brethren': (commonly so-called)
A Brief Sketch of their Origin, Progress
and Testimony: Part One – Andrew Miller

We must ever honour with admiring gratitude those faithful witnesses who laboured to spread the pure light of the gospel in opposition to papal superstition infidelity, and immorality, backed by the power of the civil sword, and in the face of imprisonment and death.

• The awakening and the agitation of mind were so general, and all in the direction of truth and holiness, that the most unbelieving must own that such a Reform could only have been produced by causes more than human, and of the most powerful efficacy.

But the leaders of that great movement overlooked many of the most important doctrines of the word of God.

• The vital truth of salvation through faith in the sacrifice of Christ, without the merit of good works, was so startling, so overwhelming, to those who had been educated in the superstitions of Romanism that they seemed to think no further truth was needed.

• They taught that the atoning work of Christ satisfied the justice of God, reconciling Him to rebellious man, and that all who had the full assurance of faith in this truth were saved.

• It does not appear that they ever laid hold of the precious truth that it was God's love to sinful man which led Him to send His Son to die in their stead, that they might be reconciled to Him.

• This is the grand foundation truth of all gospel testimony. Had there been no love, there would have been no Saviour-Jesus, no salvation, no glory.
  • But "God so loved the world, that he gave his only-begotten Son. that whosoever believeth in him should not perish, but have everlasting life", John 3: 16.

• Many sweet thoughts flow from this blessed truth; the child of faith can fall back, not only on the work of the cross as his resting-place, but on the heart of God who loved him and sent His Son to die for him.

• In 2 Corinthians 5 we read,
  • "that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them".

• The first word we hear from an offended God after man had sinned, is,
  • "Adam, where art thou?"

• Man was lost – God was seeking him. This was the first action in the work of redemption; indeed, the grand feature of redeeming love.

We must now notice a very special work of God's Spirit in the early part of this century, and in our own country.

• It pleased God, in the riches of His grace, just about this time, to awaken in many minds and in different parts of the country a deep desire for the study of the sacred scriptures.

• By this means many of His children were led to a renewed examination of the "sure word of prophecy", and others were led to see the importance and blessedness of what He had revealed in His word respecting the church, the body of Christ. This was something entirely new in that day.

• To speak of the church as the body of Christ, of which He is the glorified Head in heaven, and of its being indwelt and governed by the Holy Ghost, were new truths in the ears of Christendom.

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

From the end of the first, down to the beginning of the nineteenth century, no theological writer seems to have brought these precious truths before the church.

• Even the simple gospel was so completely overlaid and mixed up with human feelings and doings, that hardly anyone ever expected to know in this world the certainty of salvation.

• Hence we find some of the most holy living and spiritual teachers which have been in the church, praying on their death-beds that they 'might not take their sins and iniquities to the judgment-seat'.

• And this state of mind is by no means rare even in the present day, though the light and truth which have been spread abroad during the last fifty years have given many such a surer hope and a brighter prospect.

• The full efficacy of redemption, according to Hebrews 10, was, and is, comparatively little known. There we read,
  • "Because the worshippers once purged should have had no more conscience of sins".

• This does not mean no more consciousness of sinning, but no more conscience of sins. The precious blood of Christ has cleared the conscience of the believer for ever.
  • "For by one offering he hath perfected for ever them that are sanctified".

• There is no need of the Mass to perpetuate the sacrifice, nor of human feelings and doings to add to its value. When this truth is understood, the full forgiveness of sins, and acceptance in the beloved become the happy condition of the soul.

The difference between the righteousness of the law and the righteousness of God was also one of the important truths recovered at this time.

• The question is fully discussed by the apostle in Philippians 3. Its ramifications, especially in Puritan theology, are so wide, that we will not attempt to follow them here, but only give the apostle's conclusion:
  • "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith".

• Every Christian ought to know that He who knew no sin was made sin for us, "that we might be made the righteousness of God in him". The feeblest believer in Christ stands before God in a righteousness absolutely complete, divine, and everlasting. Christ is our righteousness.

• In place of taking his sins and iniquities to the judgment-seat, the moment he is absent from the body, he is present with the Lord, and in all the completeness of Christ Himself.

PROPHETIC TRUTH

It pleased the Lord to revive in many minds during the first quarter of the present century, a deep interest in the restoration of Israel to their own land, and the consequent glory of Messiah's reign.

• Several books were published on this subject between the years 1812-25. But the one which created the greatest interest is entitled 'The coming of Messiah in glory and majesty', by a South American Roman Catholic priest, Emanuel Lacunza, who adopted the nom-de-plume of Ben-Ezra, a converted Jew.

• This work was originally written in Spanish, and first published in Spain in 1812. It was translated into English, and published in London in 1827, with a long preliminary discourse by the Rev. Edward Irving.

• His powerful eloquence was now employed to arouse his congregation, his brethren in the ministry, and the whole professing church, to the study of this great and comparatively new subject. The prophetic description of the glory of the millennial kingdom gave him ample material for his glowing orations.

• The circulation of these new books, and fresh papers constantly appearing in the magazines awakened a fresh interest in the subject, and many, both lay and clerical, became diligent students of prophecy.

These studies led to the establishment of what were called 'The Prophetic Meetings', which for some years were held in Albury, Mr. H. Drummond's seat, Surrey, and at Powerscourt Castle, in Wicklow.

• Clergymen and private gentlemen came freely to those meetings at first; but after a while they were attended, at least in Ireland, chiefly by the Brethren. It was then, we believe, that the midnight cry was raised,
  • "Behold, the bridegroom cometh; go ye out to meet him".

• And from that day until now, the number of those who preach the second coming of the Lord has been steadily increasing. The cry has been heard in every land throughout Christendom, and still it rolls on waxing louder and louder, and must do so until He come and call His bride away
  • "And the Spirit and the bride say, Come. And let him that heareth, say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely", Revelation 22.

THE EFFECT OF CHURCH TRUTH

The first effect of discovering from the word of God what the calling, position, and hopes of the church are, must be a deep sense of the contrast between what man calls the church, and what the church really is in the light of the New Testament scriptures.

• So it was with a few christian men in Dublin in the early part of this century. The Lord, we doubt not, had been dealing with their souls for some time, and preparing them for the reception of many truths which had been long lost to the children of God.

• They were, no doubt, worthy members of their different communities, sound in the faith, devoted, and unworldly; but they began to see, in the clear light of God's word, that to remain where they were would be a practical denial of what the church is.

• Thus were they led of God to separate themselves from the existing religious systems with which they had been severally connected, and bear witness to the heavenly relations of the Christian, and to the nature and unity of the church of God.

• Unlike the mere abstractions of the ascetics, it was a moral separation from the world and from the religion which it sanctioned.

• Even the confessors at an early period of the church's history, and the Reformers and Puritans at a later, had no wish to leave the communion of the Established Church, provided she had agreed to reform abuses.

• Most of them were excommunicated; but when a change of government brought religious liberty, they gladly returned to their pulpits and benefices.

• But as many of those who took the place of separation are still alive, we can do little more than state the origin of the community, and give a brief outline of its progress.

• We must hold character to be sacred, and we know that prejudice is strong, and that the feelings of all must be respected. Therefore we shall endeavour to avoid as far as possible everything that might give offence to anyone.

• But of that which has appeared in print, and been written by themselves, we may freely speak. Their writings, in the form of books, tracts, and periodicals, are abundant, and widely spread over the face of Christendom, so that their views may be easily ascertained.

• We shall not quote, as many have done, the opinions of their enemies as a fair estimate of their character, any more than we would accept the opinion of a bigoted Roman Catholic about the character of Luther.

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

The circumstances which led these earnest men to read the scriptures and come to the decision above described were evidently of the Lord.

• One of the four, a clergyman from the county Wicklow, having met with an accident which injured his foot, came to Dublin for care and treatment. Before this happened however, he had passed through much exercise of conscience as to his position in the establishment, and had determined to leave it.

• Some of his friends in town, like himself in the country, had been similarly exercised, and feeling the absence of spiritual life and christian fellowship in the denominations, were really thirsting for something which could not be found there.

• Thus the Spirit of God was working in many minds, and in an especial way, at that time. He had created a felt need in the heart which grace and truth alone could satisfy.

• In this state of mind they agreed to study the word together, and look to the Lord for light and direction as to their future path.

Interested friends, and the survivors of those who were early connected with this movement have raised the question as to whose heart the Spirit of God first visited and moved on the important subject of the unity of the church, and separation from existing religious systems.

• But without attempting to answer such a question, we would simply reply that the thought was God's thought as it was His truth, and the leader in the work was His chosen instrument. History has to do not with theories, but with facts, in so far as they are known.

THE OVERRULING HAND OF GOD

Here we have to notice before going farther, the existence of a small meeting with a measure of intelligence as to the church of God being one body, previously to the meeting of the four in Fitzwilliam Square.

• They had been Independents; but it does not appear that they left that body so much from principle as from dissatisfaction with their ways.

• Nevertheless, God was working in their hearts by His grace and overruling the discipline of that church for their spiritual blessing.

• And how often this has been the case with individuals in all similar movements, of whom it may be said, "they went out, not knowing whither they went". But the Lord was guiding, and their dependence was in Him. It happened in this way:–

A young man, a medical student – afterwards Dr. Cronin – had come up from the south of Ireland to Dublin for his health, about the year 1826.

• He applied for communion as a visitor, and was readily received at the different tables of the Independents; but when they learnt that he had become a resident, this liberty was refused.

• He was then informed that he could no longer be admitted to the table of any of the congregations without special membership with some one of them. This announcement made a deep impression on his mind, and was no doubt used of God to turn his attention to the truth of the one body.

• If, he thought, all true believers are members of the body of Christ, what can that strange expression mean, special membership with the Independents? He paused, and after much exercise of conscience and prayer, he refused to submit to their church order.

• This forced him outside the gates of their Zion, and exposed him to the charge of irreligion and antinomianism. He remained in this outside place for several months, feeling deeply his loneliness and separation from many that he loved in the Lord.

• It was a time of trial in its way, and might have proved most injurious to his soul; but the Lord overruled it for blessing. To avoid the appearance of evil he used to spend the mornings of the Lord's day in secret. These seasons he found to be of great blessing spiritually, and also of deep exercise as to his future path.

• Such is the Lord's way with the instruments He is preparing for future testimony and service.

The young student was at length publicly excommunicated by name in a chapel, of which the Rev. William Cooper was the minister. This greatly affected him: he found it no light thing to be thus publicly denounced and avoided by those whom he esteemed as Christians.

• But the church had gone far beyond its proper jurisdiction. She has authority only from her Head in heaven to cut off those who have proved themselves to be wicked persons. "Put away from among yourselves that wicked person", 1 Corinthians 5.

• Thus the church in so acting received the deeper wound herself. One of the deacons, Edward Wilson, secretary to the Bible Society, was constrained to protest against this step, which led to his leaving the Congregational body.

These two brothers, Messrs. Cronin and Wilson, after studying the word for some time, began to see their way clear to come together on Lord's day morning for the breaking of bread and prayer. They first met for this purpose in the house of Mr. Wilson, Sackville Street.

• They were joined in a short time by two Miss Drurys, who left Mr. Cooper's where they were members; and also by a Mr. Tims, bookseller, Grafton Street.

• Mr. Wilson leaving soon after this for England, the little meeting was transferred to Mr. Cronin's house in Lower Pembroke Street, where several were added to their number.

The existence of this meeting, it may be said, was the result of circumstances, not of divine conviction. We believe both concurred.

• They were no doubt forced into the place of separation by the mistaken conduct of the Congregational body, but they were also led to fall back upon the sure word of God, to act under their divine instincts, and the unerring guidance of the Holy Spirit.

• This little meeting never formally broke up, but they united at once with those who began to break bread in Fitzwilliam Square; the accommodation was greater, and the principles of meeting substantially the same.

We now return to what may be fairly called the first meeting of 'the Brethren', held in Fitzwilliam Square.

• Deep impressions of the truth may have been abroad upon the hearts of many at an earlier period than this, and that without conference; but with respect to the community of Brethren, so-called, we must start from this point.

• And here we have something more definite and positive, something more to be relied upon than general report or personal recollections.

THE BRETHREN'S FIRST PAMPHLET

In the year 1828 Mr. Darby published his first pamphlet, entitled,

The 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.

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.

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.

From their earliest history it is evident that reading meetings, so called, have been a mode of teaching which has been universally practised; and, beyond a question, they have been greatly used of the Lord for giving both an accurate and an extensive knowledge of the divine word.

• Many Christians both in the Establishment and among Dissenters who would go to a friend's house it might be in the forenoon or the afternoon, to read and study the word of God, would object to enter any place of public worship save what would be considered their own.

• In this way the word of God is closely read by small companies of twenty, thirty, or more; and, any one being free to ask a question, difficulties are removed and the true meaning of the scripture more clearly seen.

• Such being also considered instruction – not church – meetings, all are free to state what light the Lord may have given them on the portion under meditation.

In this way each one soon finds his level, for it is he, and he only, who knows most of the word that rises morally.

• The archbishop of Canterbury would find no advantage from his official dignity in such a meeting, but would have to take his place according to his knowledge of the pure word of God. Speaking generally, this is necessarily and always the result.

• The spiritual discernment of the meeting, through the presence of the Holy Spirit, is so sensitive that mere human opinions or reasonings are most offensive and carry no conviction; but the moment that the true meaning of the word is given, a chord is struck which vibrates through the meeting,

• Although the truth is not its own power it is used of the Holy Spirit to make the waiting soul feel its divine authority. It is the sword that cuts when He wields it, and the wine and oil for the wounded conscience when He applies it.

• No other kind of meeting, it will be seen, so stimulates the Christian to study constantly his Bible; and this may account for the proverbial saying that, 'Whatever may be the faults of the Brethren, they are at home with their Bibles'.

But the true secret of the Brethren's knowledge of the Bible is their knowledge of Christ. The Holy Spirit, who leads into all truth, connects everything with the Person and work of Christ.

• It is merely human, say the Brethren, to handle any particular truth as a subject. In such cases the mind takes the lead in learning the truth of God, and, as a consequence, everything is darkened and unsettled.

• It is not by means of human learning, or by the power of the human intellect, that the glory of Christ is seen, but by the teaching of the Holy Spirit. One ray of that sacred light will do more to enlighten the soul as to the Person, work, and glory of Christ, than the workings of the human mind for a thousand years.

• And herein lies the mighty difference between a reading meeting conducted under the direction of an appointed leader, however sincere or spiritual, and one under the acknowledged guidance of the Holy Spirit. The individual state of mind is very different in the one meeting from the other.

• In the former, it partakes more of an intellectual turn – disposed to discuss, to infer, to draw conclusions, and build upon them. In the latter, when the soul is subject to the guidance of the Holy Spirit, the conscience is exercised before God, and the affections are engaged with the blessed Lord Jesus.

• It is no question now as to either party being true, devoted, unworldly Christians, but as to who is looked to as leader of the meeting. We have had ample experience of both kinds and can speak with certainty on the subject.

But there is another, and an important point held by the Brethren in connection with all such meetings; namely – that peace with God is necessary to edification.

• All experienced Christians will admit this, for, until the soul has settled peace, it will be occupied with itself in place of Christ. Doubts and fears will harass and perplex, but God would have His children to be without distraction.

• This peace implies the full assurance of pardon and acceptance in the Beloved. Before God in the full unsullied light of His presence, being one with Christ, God has nothing against us. And as Christ is our peace, and always there, and we in Him, this peace is settled and eternal: or, as it is briefly given by the apostle,
  • "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God", Romans 5: 1-2.

• These four things – being justified, having peace, standing in grace, waiting for glory – are considered as primary truths of Christianity by the Brethren, necessary to happy fellowship as saints, and to progress in the divine life.

• And we have often thought from personal conversation with individuals that such knowledge is common to the community. Persons who would be considered dull and ignorant on everything else are clear and sound on the subject of peace with God, and answer with the greatest certainty. That there may be exceptions to this general rule we would not question, but we believe there are not many.

• But why, it may be asked, are such great attainments, and such precious knowledge, as many would say, common to a community composed of such a variety of age, intelligence, and condition in life?
  • Certainly not because they are better than other Christians, but because the Holy Ghost is owned as the leader and teacher in their assemblies, and that by whomsoever He will, not whomsoever they will. 1 Corinthians 12: 11.

• There may be failure on the part of some in not thoroughly realising this truth, and a measure of hindrance to the action of the Spirit; nevertheless it is His presence which constitutes their assemblies, and characterises them as Christians.

• In place of clericalism in its least offensive form, they believe in the presence and sovereign action of the Holy Ghost, and this according to the word of the Lord.
  • "Nevertheless", says Christ, "I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you … Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me; for he shall receive of mine, and shall show it unto you", John 16.

• This is the grand central truth which characterises the meetings of Brethren, gathered to the name of the Lord and reckoning on the Holy Spirit in accordance with the revealed word. So firmly do they believe that the exalted Lord sent down the Holy Spirit to work in and guide His assembly, that they would not think it right to be present at any meeting of the assembly when a person occupied the chair as leader.

• But the Brethren themselves did not at first see this truth clearly; for some time they thought it necessary to make some arrangement, or have some understanding amongst themselves, as to who should break the bread or give an address. Their early prejudices were too deeply rooted to be eradicated all at once; and the Lord in tender grace ruled that it should be by degrees.

• They were on the right ground and moving in the right direction, and God had patience with them as He always has with honest ignorance.

OUR RECOLLECTIONS OF
THE FIRST READING MEETING WE ATTENDED

The working and middle classes, not having time for such meetings during the day, availed themselves of their leisure time in the evenings for the study of the word.

• We well remember the first, or one of the first, of such a class that we attended. Being invited by a christian friend to meet a few Christians at his house for a social tea and reading, we accordingly went on the evening named.

• In observing the friends as they assembled, to the number of about thirty, we were struck with their plain appearance as to dress, and the absence of ornaments. The subjects of conversation before tea seemed only to concern themselves, or rather, the Lord's work in their different meetings.

• As for general news, nothing was said, and the mention of politics would have seemed sheer profanity. The Brethren, as a body, do not qualify, and, of course, they never vote at elections; they also, in general, object to take an oath, unless adjured by a magistrate.

But the tea is ready; and the whole company drop into a profound silence. Some brother, after a short but distinct pause, asked the Lord's blessing.

• All were very free and cheerful during tea; some were sitting and engaged in conversation, others were moving about for the purpose of speaking to as many as possible. This was a very happy part of the meeting, and lasted till about seven o'clock – fully an hour.

• When the tea was over and the time for edification had arrived, everyone found a seat, with Bible and hymn book in hand. All came provided with both. Again there was a pause, and perfect stillness. After a little waiting a hymn was sung, – and prayer was offered for the Lord's presence in light and blessing.

The head of the house now stated, 'that if any brother had a portion of the word on his mind that he would like read, he was free to say so'. This seemed a very responsible part of the meeting, and there was a long pause.

• At length a chapter was named, and all turned to it. The portion was read, and a free interchange of thought as to its meaning, connection, and importance was kept up till about nine o'clock.

• Nearly all the brothers had something to say on some part of it: others contented themselves with asking questions; but it soon became apparent who was the most richly instructed in the word, as the questions in time were addressed to him.

• After a hymn and prayer, the company dispersed about ten o'clock. But there was a distinct pause between each part of the service, leaving the Holy Spirit free to use whom He would, though it was not an assembly meeting.

From about half-past five till half-past nine, we seemed to be in an atmosphere purely spiritual, which had a great effect on the mind. Whether all felt it to be so, we have no means of knowing; we only speak of what we experienced.

• The Bible from this time became like a new book, prayer like a fresh thing, nearness to God a reality more so than ever, though we had known the Lord for more than twenty years, and been happy in Him and in His service all that time.

• There was no need of a president in such a meeting; the sense of the divine presence was such, that the least impropriety, or any appearance of the flesh, would have been intolerable. The spiritual sense of those so gathered would have marked its disapprobation in a way unmistakable to the intruder.

This may be considered a fair sample of such meetings at that time – nearly a quarter of a century ago. Then there were about twelve or thirteen meetings in what was called London, now there are about forty-five.

• Consequently, the numbers are much greater, and we cannot be surprised, though a greater element of the world may be seen in their meetings, however much we may deplore it.

• But even to this day many of the tea and reading meetings would bear comparison with the one described above. Still, we have to say of some individuals as a brother said of one long ago, 'Moulting time is not yet come'.

Having said so much about reading meetings and their value, it seems necessary to add that there are many among Brethren of great moral weight, who might not be able to take much part in such meetings;

• but the godliness of their lives, their pastoral service, and their Christ-like spirit, commend them to the esteem and affection of all.

• We must further add, though with deep sorrow, that such meetings have been used for the worst purposes by the enemy. A company carefully selected may be brought together, and evil doctrine may be insinuated by a specious false teacher, and notes being taken by partisans, it may be circulated far and wide.

• But what good thing is there that the enemy will not seek to corrupt if he cannot upset; or that the flesh may not abuse even in a Christian?

THE PRAYERFUL STUDY OF THE WORD OF GOD

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

1. To present a true and faithful account of how the Brethren gave themselves up to the prayerful study of the word of God, under the guidance of the Holy Spirit, and apart from all their preconceived theological views. We could not speak of the amount of blessing which flows from such meetings.

   Not that reading meetings are always profitable; on the contrary, unless there be real subjection to the truth, they may be very trying. Poor, weak, restless nature may occasionally display itself in the meeting, and make it anything but happy and profitable.

   But this is failure and infirmity, notwithstanding the presence of the Holy Spirit, just as an individual Christian may fail though the Holy Spirit dwells in him. We speak of reading meetings as they ought to be.

2. To draw attention to the difference between such meetings, and those with which we were formerly acquainted.

   And this we would do in all love, and with the most sincere and earnest desire that dear christian friends may honestly consider which is most in accordance with the mind of the Lord.

   Next to conversion, the greatest blessing that a soul can receive in this life is to be led of Him to divine ground for communion and worship.

That which comes nearest the meeting described above is called a 'Fellowship Meeting'. This may consist of a dozen or more serious christian men of the same denomination, and living conveniently to each other, agreeing to come together once a week, or month, for prayer and reading the word.

• A president is chosen, who gives out the hymn, prays, reads the portion for the evening, and makes a few remarks by way of opening up the word; the first twenty minutes may be occupied by him. The others are now expected to give their opinions, and all remarks to be addressed to the chairman.

This kind of meeting tends, we have no doubt, to nourish both christian fellowship and personal piety, but it lacks the living light and power which reveals Christ to the soul, and transforms it to His image.

• The Holy Spirit, though unintentionally, is practically displaced, and the mind is left in the darkness which the lack of simple dependence on the Lord causes. As the portion is announced for the forthcoming meeting, and the president named, he is expected to study it well.

The only other meeting we would name is the 'Social Tea Meeting'. The guests are selected, and invited by the brother, in whose house they meet. Sometimes there may be a mixture of rich and poor, according to the fancy of the host.

• After tea the conversation may be general, or some conversing and others having a little music. No one thought of taking a Bible or hymn book with him; but about 9 o'clock family worship was observed.

• The large Bible was placed on the table and some one was asked to officiate, generally the minister if he were present. A chapter being read, and prayer offered up, all resumed their free and easy attitude, and general conversation until called to supper.

• The breaking up depended a little on the liveliness of the meeting, or the heartiness of the host. This could scarcely be called a spiritual meeting; yet its object was good, inasmuch as it brought the members of a congregation socially together, and cultivated a brotherly feeling towards each other.

Those best acquainted with such meetings will readily testify that we have put the best possible appearance and construction upon them; there is nothing farther from our thoughts than to say a word that would pain the most sensitive mind.

• Our object is not to praise the Brethren, but to seek the Lord's glory in the blessing of all His people, and to set forth and press upon all Christians the adoption of those means which He has so richly blessed for edification.

• The blessing of God evidently rested most abundantly on those who were thus gathered to the name of the Lord Jesus.

THE VARIOUS MEANS OF SPREADING THE TRUTH

Besides the prayerful study of the word of God, the Brethren were most zealous in preaching the gospel to sinners; and from their increased knowledge of the finished work of Christ, and the riches of divine grace, it was preached with a clearness, fulness, and power, unknown since the days of the apostles; and many in different places were brought to know the Lord.

• So zealous were they in spreading the glad tidings that in some places almost every brother became a preacher. Teaching, or giving lectures on scripture to Christians was also greatly practised by the better instructed.

• The important distinction between preaching the gospel to the unconverted and teaching Christians, as thus enforced and illustrated by the Brethren, was altogether new. The gift and work of the evangelist are perfectly distinct from those of the teacher; but the distinction has, always excepting the apostolic ace, never been acted upon in the church generally until very lately.

• Special gospel services in public rooms began to be held soon after the great Revival in 1859, and they have never since ceased. The gospel mission of Messrs. Moody and Sankey to this country in 1873-5, was an offshoot of the American Revival; but, strange as it may appear, this mission took more the form of evangelising the denominations than the outside lower classes.

Another means adopted by the Brethren for spreading the truth was writing and circulating books and tracts. This was done to a large extent.

• As they received fresh light from the word of God on any important subject, it was immediately embodied in a tract and sent forth. In this way not only instruction but food was supplied for the soul, fresh from the exhaustless stores of divine truth.

• In a comparatively short time people had in their hands, and at a small cost, the means of becoming acquainted with the whole word of God; especially with those truths which were then engaging the attention of thousands.

• We might speak of a countless number of tracts, which were written, and appeared from time to time on the grand doctrines of the church, the heavenly calling, the operations of the Spirit, ministry, worship, prophecy, the efficacy of redemption, the heavenly relations of the Christian, the coming of the Lord, the rapture of the saints, the first and second resurrection, etc., etc.

• Four volumes of these early tracts, collected and bound together, now lie before us: most of them are out of print, and comparatively few of them are known to younger Brethren; but they are abundantly supplied with what is intended to be 'Present Testimony', or a character of testimony suited to the present time.

In this way, and by these means, the truth was rapidly and widely circulated.

• The Brethren evidently possessed a great advantage over the popular bodies by what is called lay ministry. Ordination being absolutely essential to the exercise of ministry in these bodies, the work was necessarily limited to the authorised few.

• The Brethren have always maintained that this system of ministry is opposed to the truth of God, and, in many instances, ruinous in its operations.

• An educated man, for example, though destitute of spiritual gifts, and it may be even of spiritual life, yet, if duly ordained, may exercise every branch of ministry in the denomination to which he belongs; but,
  • on the other hand, if a Christian possessed the most decided gifts for preaching and teaching, he could not exercise either within the jurisdiction of the church, unless sanctioned by human authority.

Happily for the Brethren, for the church of God, and for the souls of men, they found the true source of ministry, in all its branches, in Christ Himself the glorified Head in heaven.

• "To every one of us", says the apostle, "is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. And he gave seine, apostles, and some, prophets, and seine, evangelists, and some, pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ", 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.

Their first meeting-place was called 'Providence Chapel', and as they refused to give themselves any name, they were called in the town 'Providence People'.

• When the brothers began to preach the gospel in the open air and in the villages around, no small curiosity was awakened to know who they were; there was something new in their preaching and in their way of going to work.

• But as they belonged to none of the denominations, they were spoken of as 'Brethren from Plymouth'. This naturally resulted in the designation, 'The Plymouth Brethren", which has been applied to them – sometimes in derision – ever since.
  • "One is your Master, even Christ; and all ye are brethren";

• There we have the title which the Lord Himself gives His disciples. Matthew 23: 8.

• As the numbers increased, the little chapel was bought and enlarged considerably.

A strong opposition was soon manifested against the new movement, especially on the part of the clergy and ministers of all denominations.

• Nor need we wonder: the ground occupied by Brethren was felt to be a standing testimony against their whole state and practice, and many were stirred up to say hard and untrue things against them with the view of neutralising the blessed work which God was doing by their means.

• But these efforts of the enemy – as they usually are – were overruled to increase the general interest in the new preachers, and to attract numbers to their various meetings.

• The blessing of God evidently rested on the labours of the Brethren at that time; many were led to separate from the different denominations of the day, and gather round the new centre, the name of the Lord Jesus;
  • though, on the part of some, it may have been with very little intelligence, or exercise of conscience, compared with those who originally took that ground.

• But they were dissatisfied with what they had been going on with, and longed for something better.

There was great freshness, simplicity, devotedness, love and union, among the Brethren; and such features of spirituality have always a great attraction for certain minds;

• and many, of course, who united with the Brethren had very undefined thoughts as to the nature of the step they were taking.

• But all was new: Christ was owned as their only centre, and the Holy Spirit as their only teacher. Thus they gave themselves to the study of the word of God, and experienced the sweetness of christian communion, and found the Bible – as they said – to be a new book.

• It was, no doubt, in those days, a most distinct and blessed work of God's Spirit, the influence of which was felt not only throughout this country, but on the continent, and in distant lands.

THE EFFECT OF SEPARATION FROM THE WORLD

It was no uncommon thing at this time to find valuable jewellery in the collection boxes, which was soon turned into money, and given to the deacons for the poor.

• But this quiet way of disposing of a little finery did not satisfy the devoted spirits at Plymouth. They parted with all that was considered worldly in dress, books, and furniture.

• These free-will offerings were collected, and when the stripping time seemed nearly at an end, the accumulation was so great that it was necessary to sell them by auction.

We have now before us a catalogue, of date 1838, which contains a description of each article to be sold. The headings are thus given on the first page of the cover –

• "Catalogue of an auction at the Grand Masonic Hall, Cornwall Street, Plymouth, for selling silver plate, silver-mounted plated articles; about seven hundred volumes of books, handsomely bound; paintings and prints, valuable jewellery; table linen, glass, china, wearing apparel; household furniture, etc., etc".

• After classifying the articles, and selling a number of the smaller things in lots the whole extended to six hundred lots, and were three days in selling.

Many will now be disposed to inquire, What were the motives which led the young community – scarcely nine years old – to make such a surrender of their worldly goods?

• As the printer of the catalogue, Mr. Rowe, and others, then in communion, are still alive, we have made every possible inquiry as to the origin and object of this remarkable instance of devotedness.

• The following quotation is from the last letter we received, and given on the testimony of more than one witness.

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

It would be no lack of charity, notwithstanding this testimony, to believe that some who had thus stripped themselves, may have merely followed others, or acted under the general feeling, and afterwards regretted what they had done;

• but from all we can learn, the general movement seems to have been the holy action of the Spirit rather than the excitement or sympathies of nature.

• Although we have no wish to make more of this instance of indifference to the world than christian prudence would suggest, yet we would desire to speak of it as an illustration of the power of the Spirit when the heart is separated to Christ and waiting for His coming from heaven. There are no doubt numbers of individual cases of a similar character constantly occurring, only with less formality and publicity.

• It was the simultaneous movement of the whole meeting, and in the most open and positive way, that makes the Plymouth case so remarkable. It would be difficult to find its parallel in the history of the church since the days of the apostles.

• There have been many instances no doubt of great liberality on the part of christian people; but these have generally been under high pressure, and for some special object of the church and its operations. This was purely voluntary, uncalled for, as expressive of their indifference to the world, of their devotedness to Christ, and of their longing for His return.

THE SPIRIT OF CLERICALISM

It is painful, deeply painful, to reflect on a scene of such wonderful freshness, simplicity, and genuine devotedness, being blighted and desolated by the subtle wiles of Satan, through a false but influential teacher.

THE 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.

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.