he formerly belonged. In this way they have succeeded in breaking the peace of Churches, and in alienating affectionate wives from their husbands, and affectionate daughters from their parents. In some cases husbands have been silly enough to yield to the persevering urgency of a wife, for the sake of domestic peace, though conscientiously opposed to separation from a Church in which he and his fathers had long worshipped. Even the mighty Samson yielded to Delilah, 'when she pressed him daily with her words, and urged him, so that his soul was vexed unto death.' Many pious young people have been so perverted by these peacebreaking Brethrenites as to refuse to attend family worship, conducted by a devout father whom they previously revered and loved; but in other cases filial affection has proved too strong to allow full play to the Darbyite doctrine. Our Saviour declares that the peacemaker is blessed; but a different portion will fall to the peacebreaker. 'The Brethren' have become a pest to the Church-an unseemly ulcer on the body ecclesiastic. It is no wonder that they try to conceal their name, when prowling about sheepfolds with all the cunning of greedy wolves, for their nefarious deeds have given them a bad repute. In former days the husbandman on the Border required to watch his fields in the season of harvest, lest the whole produce of the year should be carried off by neighbours crossing the Tweed; but when these unprincipled invaders were caught, their pilfering propensities were summarily brought to a termination. So must the pilfering fraternity in quest of Church members be carefully watched, and their name demanded wherever they appear, with a full statement of their opinions and aims. People like Plymouthists, who believe that the moral law is abrogated so far as they are concerned, are dangerous neighbours. It is full time that these troublers of Israel were detected, exposed, and expelled. They have too long been permitted to impose on simpleminded people, whose goodness prevents them from suspecting ulterior designs. They creep into houses, and lead captive silly women.' Eve, the mother of all living, was overcome by temptation in her husband's absence; and then she became the instrument of effecting her husband's fall. This very ancient plan of the tempter is still followed. Idle persons become busy in mischief; and I have known idle Brethren' searching out benevolent and pious ladies, who are supposed to be susceptible of impression, and, when their husbands were absent at business, the poison of error was instilled into the unsuspecting mind. In some cases, the deadly work required many visits, during which secrecy was enjoined on servants. well when the husband's suspicions are aroused in time to defeat the plans of these sappers and miners. Not unfrequently is suspicion awakened by seeing a little book, either anonymous, or with only initials on the title-page, inadvertently left by the reader on the table. I have had many such books sent me. At first I did not suspect their error, as they contain many things good and true; but they are pervaded by views of Christian truth so crude and unsatisfactory and unscriptural, that I cannot advise any one to read them, except for purposes of controversy. Those who feel called on to refute their errors ought to ascertain them accurately from their own books. The fact that the authors are unwilling to prefix their names is itself suspicious; it is part of their cunning tactics. The reader will have no difficulty, however, in afterwards ascertaining who is the author. The learned and candid Dr. Tregelles, who was himself a Plymouthist ere the sect had embraced the errors by which they are now distinguished, laments the 'Romeward doctrines, veiled in apparent spirituality,' which pervade their tracts and little books. He says: 'Much ingenuity is shown in the manner in which Brethrenite doctrines on these subjects are circulated. They are often found in tracts, which are so mingled and circulated with other and better publications, that the good cause the bad to be received without suspicion. Some of the tracts are plain enough as to doctrine; in some there is a vein of specious spirituality thrown over the most dangerous statements; while some of the Brethren write such pamphlets on the subject that it is almost impossible to know what the writers mean, except that they do not receive the doctrine commonly held by intelligent Christians. Not only have bad and heterodox tracts been written, but there have emanated from Dublin professed extracts from the writings of the Reformers and others, in which the liberty has been taken of altering their words and doctrines, so as to suit the taste and theology of the reviser. There is no intimation given of such changes · NO. XII. VOL. XVII. NEW SERIES.-DECEMBER 1873. 2 M It is having been made; all appears under some known and venerable name, so that the doctrines are ascribed to some ancient writer which really are those of some modern Brethrenite. I am informed that such tracts have been circulated by thousands. In one case, a tract of a then living writer was appropriated, unsound doctrines were introduced, and to the astonishment of the author, who had not been consulted, this was published as though it had been the genuine writing. When I remonstrated against such use having been made of the names of Reformers, I was told that it had been done "for the honour of God."'* The testimony of Dr. Tregelles is important, as he is well acquainted with the Plymouthist publications, and well qualified to judge of the doctrines contained in them. Similar remarks might be made regarding the treatment of hymns by the Plymouthists. The progress of error among them rendered their hymns altogether unsuitable. To quote the words of Dr. Tregelles: 'In hymns, the Brethren soon found themselves using the very language which they were condemning as heresy. Alterations were introduced in consequence. When Watts said, " Arrayed in mortal flesh" in one hymn, and "Entered the grave in mortal flesh" in another, the word human was substituted; and so on in other cases. The hymn-books of the Brethren, since 1847, might show, even to themselves, that they had adopted a new and unsound doctrine. A hymn written by one of the Brethren, Mr. J. G. Deck, beginning, "Lord Jesus, are we one with Thee?" contained the following verse :— "Such was Thy grace, that for our sake In all our misery one." But this was now changed by the author, after it had been so used for years as to become a public document. The orthodox word "mortal" has become a kind of key-note. The Plymouthists object to the word 'mortal' as applied to our Saviour, on account of their false doctrine of the 'heavenly humanity,' to which we shall have occasion afterwards to refer. When it is known that they object to confession of sin, it is at once apparent that they must materially modify or entirely exclude many hymns habitually used by sound Christians. It is not pleasant to suspect any class of professing Christians of pretending to be what they are not. But our Saviour sternly rebuked the hypocrisy of the Scribes and Pharisees of His day, knowing that hypocrisy is more hurtful to religion than the opposition of avowed enemies. Experience has revealed to us the superabundance of pious pretence which is found among the 'Brethren.' They are full of lamentations over the divisions which disturb the harmony of the Churches, and hold this forth as a reason why all Christians should join their party; but they cunningly conceal the fact, which ought to be known, that there is no sect so distracted by divisions as their own. One of their number, who soon saw good reason to withdraw from them, and is now a minister of the gospel in England, wrote thus to Dr. Carson: Allured by the appearance of their deep piety, I went among the Plymouth Brethren; and though I remained among them little more than six months, I saw quite enough. Among all the Christians I ever met, I never saw such intolerance and bigotry, such denial of the right of private judgment, and such miserable oppression, as among this sect. From personal contact with many of them, I know that the Plymouths do hold the errors you have so well exposed, and that the real humanity of Christ, as believed in by the mass of Christians, is regarded by them with horror as a fearful heresy.'‡ Mr. Darby was wont to write lovingly from Dublin to Mr. Newton, whom he styled 'the Elder of the Saints at Plymouth;' but in 1845 the unscriptural views of Mr. Darby on prophecy, and on the person and work of Christ, began to be discussed among the Brethren at Plymouth. Mr. Newton vigorously opposed the new views. Mr. Darby was furious, and with apparently calm but bitter determination he thus wrote of his once beloved brother: 'I have not the least doubt, from circumstances I have heard lately, of the authenticity of which I have * Christ the End of the Law for Righteousness: Five Letters by S. P. Tregelles, LL.D, pp. 28, 29. + Five Letters, pp. 23, 24. The Heresies of the Plymouth Brethren, by J. C. L. Carson, M.D., p. 182. not the smallest doubt, that Mr. Newton received his prophetic system by direct inspiration of Satan, analogous to the Irvingite delusion.* Dr. Tregelles says, that had Mr. Newton'accorded with Mr. Darby on prophecy, we should never have heard his voice raised against him as to ministry or church order; his writings would not then have been scrutinized with severity, in order to glean matter of accusation.' Mr. W. Kelly, in his pamphlet Brethren and their Traducers, has denounced Mr. Newton's doctrines as 6 deep, damnable, fundamental denial of Christ; 'strange and poisonous doctrine about our Lord; blasphemous and heretical statements; ' and he is stigmatized as 'the heretic,' 'the teacher of blasphemy,' 'the false teacher,''the evil doer.' After two years of strife, such as has seldom been equalled in bitterness and malice, Mr. Newton withdrew from the Brethren,' and has never since that time had any connection with them. He is now in London, 'minister of a congregation of Protestants holding the Creeds and first eighteen Articles of the Church of England, but rejecting her order and ritual.' According to Dr. Tregelles, the Church at Plymouth, under Mr. Newton, had a modified Presbyterianism.' ‡ 6 6 Mr. Darby broke with 'the Brethren' at Bristol because they refused to condemn Mr. Newton; and the breach remains unhealed. He denounced them as 'the Bethesda blasphemers.' They had received into fellowship Colonel Woodfall and his brother, Mr. Woodfall, though both friends of Mr. Newton. Mr. Darby came to Bristol, and had an interview with Messrs. Müller and Craik, in which he 'threatened to separate from them all believers in other places with whom they had fellowship.' Finding them firm, he started off on his unholy errand, and surely destruction and misery have been in his ways. At Stafford he succeeded, at Kendal he failed. From one place to another he went, sowing discord and strife; the miseries he caused cast into the shade all that had taken place at Plymouth. In a letter, August 20, 1848, he says: "I should not go to nor receive from Bethesda."'§ Mr. Craik, in a letter written in the summer of 1849, || makes the following admissions regarding the failure of Plymouthism: The truth is, Brethrenism, as. such, is broken to pieces. By pretending to be wiser, holier, more spiritual, more enlightened than all other Christians; by rash and unprofitable intrusions into things not revealed; by making mysticism and eccentricity the test of spiritual life and depth; by preferring a dreamy and imaginative theology to the solid food of the Word of God; by the adoption of a strange and repulsive phraseology; by the undervaluing of practical godliness; by submission of the understanding to leading teachers; by overstraining some truths and perverting others; by encouraging the forwardness of self-conceit; by the disparagement of useful learning; by grossly offensive familiarity in speaking of such sacred matters as the presence and teaching of the Holy Ghost; and by a sectarianism all the more inexcusable that it was in the avoidance of sectarianism that Brethrenism originated, by these and similar errors the great scriptural principles of church communion have been marred and disfigured.' The errors of Mr. Darby are now the prevailing opinions of the 'Brethren.' The other divisions are too numerous for description here. When they declare that they and their societies are peaceful, and paragons of perfection, they assert what their own writings prove to be untrue. Those who had joined them for a time have published their reasons for withdrawing from them, acknowledging that, like the dove from the ark of Noah, they found no rest for the sole of their foot till they returned to the communions they had left. Eager to proselytize, Plymouth Brethren are found in the wake of religious awakenings as constantly as sharks follow ships. Their conduct in this respect is censurable and criminal in the highest degree. They unsettle the mind of the young convert at a time when he needs the wisest and most gentle treatment. They produce divisive courses, which lead Christian ministers and sober-minded Christian men to object to movements which ought to be only beneficial and blissful. Such troublers of the Church have a tremendous responsibility, and are really doing Darby's Plain Statement on the Sufferings of the Lord, quoted by Mr. John Cox, jun., in his Refutation of certain Charges made by Brethren, p. 3. Three Letters, p. 32. Darbyism, by Henry Groves, p. 47. Five Letters, p. 16. the work of the enemy, whatever they may themselves think. I have seen one of 'the Brethren ' detected and expelled from the very centre of a church where there were many anxious inquirers. I called the attention of the chairman, who had presided at the public service at the close of which the 'anxious' meeting was held, to the presence of one who was supposed to be a Plymouthist. I conducted the chairman to the stranger, who was addressing three persons together, who were supposed to be anxious. The chairman proposed the question, 'Well, friend, who authorized you to come here and converse with the anxious?' In the true spirit of a Plymouthist, he confidently replied, It was the Lord Jesus Christ, sir.' They constantly claim the authority of the Holy Spirit, or of Christ Himself, for their doings, however disorderly or dishonourable they may be. The chairman, however, was not to be silenced by the arrogance of this intruder, and he sharply replied, 'You give very good authority, but I have to inform you that no one is allowed to converse with the anxious here unless he has also the authority of the secretary of our committee.' Nothing abashed, he went off to the secretary, appointed by a committee consisting of ministers and members of all evangelical denominations. When the secretary refused to authorize him, as he was a stranger suspected of holding opinions different from those entertained by the parties conducting these meetings, he said that he could produce an attestation of his fitness from Mr. Jenkinson of the Carrubber's Close meetings. The secretary agreed to authorize him so soon as he came with such an attestation. When the case was reported to the committee, great surprise was expressed that any gentleman should intrude into such a meeting under false pretences; but the secretary remarked that it was in keeping with the doings of the party, and he was instructed to continue his vigilance. Two nights thereafter, the same gentleman crept stealthily into the anxious meeting; and when the secretary observed him, he demanded his attestation, which was not forthcoming, and he was again expelled. I have referred to this case the more particularly, because the circumstances were known to a large committee with which I was associated for four weeks; and we were all of opinion, that had the intruder not been detected, he might have seriously injured a religious movement in which all denominations took part, and by which they all ultimately profited. Others may be less vigilant, and suffer from an excess of charity. I knew of a Plymouthist who, by denying his Church connection, was allowed to hold a series of meetings in the large hall of a Free Church. At the seventh meeting he distinctly declared, in the very presence of the minister, that the moral law is no longer binding on Christians 6 as a rule of life.' Of course the minister felt constrained to expose the Plymouth error at the close, and the speaker immediately left the place. But such an exposure cannot be made without some undesirable disturbance in a locality. The Churches must either employ their own evangelists, or at least ministers must take care that those are properly authorized whom they countenance. Such a system as Plymouthism, with its covert and cunning operations, is unworthy of the honoured name of Christian. The great commission entrusted to the Christian Church is the world's conversion to God-a vast and noble enterprise. But the Plymouth Brethren let the world alone, and aim at dividing the Church, and they thereby weaken it. They'regard it as their business to dissever the people of God from all visible church connection.' It was recently confessed in public by one of themselves that they only seek the good, and put them together, leaving the bad alone.'* Like other troublers of society, they live on the industry of their neighbours, finding it easier to plunder the Church than to gather in the outcasts. P. M. The Gleaner. THE ONE VOICE. I WENT into a German church, in one of the old quaint cities of the Middle Ages, as twilight time was fading over the old buildings, to hear an organ. The building was dark as I entered it, for only a single candle struggled with the gloom that * Rev. R. H. Ireland's Principles and Practices of Brethren, p. 28. possessed the aisles and nave, the columns and arches and old monuments, and made all things weird and spectral. Some hundred people sat there, and the strange thing began its wonderful work of sound, calling up all the faculties from their chambers, the watchmen of the soul,-from their citadels and cells. How it groaned through the old building! How those wonderful sounds throbbed against the pillars and shook them, and rumbled along beneath our feet, and travelled thrillingly and palpitatingly overhead among the arches! You know what an organ can do,-how it can sigh, and shout, and storm, and rage; and how it can maddeu, and how it can soothe. And then, when the wonderful creature I was listening to had poured out these preludes of its power, it began to utter some marvellous delirium of music,—I think Mendelssohn's Walpurgis Night. It imposed on the imagination the whole scenery of a wild tempest -a storm of nature among heaths and mountains! The thunder rolled near and far among the crags, the rain hissed in the wind, the flash of the lightning went by you-the storm possessed, it overwhelmed you. The blasts of the tempests and the bolts of the thunder were like giant spirits striving together in night and solitude, while fear, and terror, and awe, and horror held revelry and carnival. And then I will tell you what came,-I had never heard it before,-I thought it was a human voice. Amidst the hurricane on the organ, it rose so clear, so calm, so ineffably restful and light, so high over the surges and the wailing of the rain, the thunder, and the wind. It was the vox humana stop,—that wondrous simulation,— the human voice stop, the mightiest marvel of all the artifices of music. The storm continued, but still it sang on and rose on the wings of light and of sound, over all the hurricanes that hurried from the pipes and the keys. Then I thought of the One Human Voice stop in time, and said: 'Why do the heathen rage, and the people imagine a vain thing?' 'The heathen raged, the kingdoms were moved: He uttered His voice, the earth melted.' Amidst the crash of kingdoms, thrones, peoples, and opinions, amidst panics, and horrors, and fears, and travails, one voice, and only one, has been heard-one human voice-able to sway all storms, to pierce to and sing in the heavens, high above those lower regions where the tempests have their home. It is He that sitteth upon the circle of the earth,' who hath spoken to us by His Son, the voice including every human chord: 'In the world ye shall have tribulation, but in me ye shall have peace;' Come unto me, and I will give you rest.' -PAXTON HOOD's Dark Sayings on a Harp. CONFESSION TO A PRIEST. THE want of faith manifests itself in the craving which is felt by many for an opportunity of confessing their sins to a priest, with the purpose of receiving his absolution. It is a proof of the strange ignorance, or wilful blindness, which prevails in a certain school concerning the most notorious facts in the history of the Church, that auricular confession not only finds its apologists, but even its eulogists, in these days-that any persons should long after it for their own edification-that any should speak of it as the only efficient means for building up the whole people in faith and godliness. An efficient instrument it certainly is, an instrument of awful power; but it has been tried, and it has been found to be a terrible curse. It is a power not committed to man, and seems like some magical charm, which man is not fit to use, and which he can hardly attempt to use without abusing it. Twenty years ago, if any one had to speak of auricular confession, he would hardly have done so without some word expressing abhorrence. If any person was enumerating the evils of Popery, foremost well-nigh in the list would have stood 'the abomination of auricular confession.' So, too, it is one of the chief abuses which are complained of in Romish countries at this day, and its abolition is anxiously desired; but as it is the main prop of the power of the hierarchy, this desire will be hardly accomplished, unless by some convulsive struggle. The wish for it now entertained by some persons in England arises, I said, from want of faith. We do not feel a sufficiently lively assurance of God's presence, of His hearing us, of our having gained access to Him through Christ so that we may confess our sins to Him, and of His readiness to forgive the sins of all such as come to Him with penitent hearts, in the name of His Son. Against this error we can only contend |