Reviews. The Religious Tendencies of the Times. By JAMES GRANT. Mackintosh. (Concluded from page 166.) Mr. Grant has five chapters on the heresies of the Plymouth Brethren, in which he not only discloses their doctrinal views but brings under notice their origin, divisions, policy, numbers, principal persons, manners, and spirit towards other denominations, and towards one another in their different sections, particularly the Darbyites, so called after Mr. Darby, who joined Mr. Newton in 1832 or 1833, but who after wards separated from him, as he had previously done from the Church of England, being "bent on ruling," "and placed in a minority." It has been supposed that Mr. Darby was the inventor of this new sect; but the principle of union on which brethrenism is based originated with Mr. A. N. Groves, an earnest-minded young man, then living at Exeter and intending to enter the ministry as a clergyman of the Establishment. But though Mr. Darby did not originate the principle, or bond of union, laid down as the distinguishing characteristic of the new party, he introduced that party to the public by the designation of "Brethren," as a fitly descriptive term to represent those who had left other denominations and joined their gatherings on the ground of knowing only one Master, and being all "brethren" in Him. As Plymouth was the first place in which a church was formed on the principles of Brethrenism, the name of the town was soon used as a prefix to the word "Brethren," and hence the fixed phrase of "Plymouth Brethren." Their meetings for worship they call gatherings," as being more scriptural than "assemblies," "meetings," or 66 congregations?" Opposed to the pastoral office, which they derisively term the "oneman system, they believe that their meetings are under the direction of the Holy Spirit, and that, in so far as public teaching is concerned, every one who believes that he possesses gifts suited to edify the church, and whom the church regards as an acceptable teacher, is at liberty to speak. But neither pastors nor deacons, find office within the sects of the "Brethren,' who profess unfeigned faith in the presence of the Holy Ghost to guide and to minister in the assembling of the saints. But it is only when the church meets in its collec 66 tive capacity that the Holy Ghost is especi ally present, and that He as infallibly conducts them to right conclusions in relation to matters under their consideration, as he conducted the church at Jerusalem to right conclusions (see Acts xv. 28). This principle they apply to all their assemblies for important business, no matter how recriminatory or aspersive those assemblies have been. In the early part of the present year (March, 1869), one of the most extraordinary scenes of religious discord ever witnessed occurred in the Freemasons' Hall, when between four and five hundred "Brethren were invited from all parts of the country to hold a conference, in order that the Holy Ghost might direct them as to what they should say and what they should do when assembled. The conference lasted three days, and to say the conduct of these brethren, and more particularly of the Darbyite party, was neither gentlemanly nor Christian, would give no correct view of the case. They had not met more than an hour or so before they began combating each other with a fierceness of language and demeanour scarcely credible. Scenes of indescribable uproar, lasting four or five hours, occurred on each successive day. A lady who witnessed the uproar said she could have "wept tears of blood;" and a gentleman of education and social position said, "It was enough to have made even angels weep." But the saddest of all is the fact, that these deplorable scenes are in substance ascribed by the Darbyites, if not by the other sects, to the Holy Ghost, who was supposed to be present in his special guidance! It is a fundamental principle with the Darbyites, that where you acknowledge the existence of an "assembly," you must accept its action as that of the Holy Ghost. Space will not permit us to bring before our readers the "heresies" of the Plymouth Brethren, the Darbyites, respecting the person, sufferings, and obedience of Christ, which comprise errors more fearful than we had imagined. The zeal with which the brethren seek to make proselytes, the manner in which they "creep into houses," the means they employ to effect their purpose, and the social unhappiness they often cause, together with the temper and spirit they manifest towards one another in their different sections, and towards other denominations, are somewhat graphically described by this courageous author. Speaking of them, he says, "Plymouth Brethren have no feeling wherever their principles are concerned. I know, indeed, of no sect or denomination so utterly devoid of kindness of heart. It is the most selfish religious system with which I am acquainted. It is entirely wrapped up in itself." Again," The Plymouth Brethren are as intolerant as Popery itself. They will have no communion with any but those who belong to their own body. They interdict their own members from even entering the Church of England;" and the Darbyite party, from communion with even other sections of the Brethren. "I say," writes Mr. Grant, "that no tongue can tell what an amount of domestic unhappiness has been caused by the circumstance of some leading members of a family adopting Darbyite opinions, when the other members of the family are opposed to those opinions. Darbyism, as a rule, changes one's own character, as regards the social relations of life. The party is no longer, as regards what is called amiability of manners, the same as before." "It is a curious fact," says the author of these strictures, "that a generous, open, agreeable Darbyite is very rarely to be met with. Plymouth Brethrenism changes the most kind, courteous, and winning manners into the opposite-even where the family previously lived in perfect Christian harmony and happiness." Illustrative of these remarks, three examples are adduced. One is the case of an amiable Christian lady becoming a convert to Darbyism, which led her to refuse all connection with family worship, nor would she longer kneel with her husband in private worship,- -a practice she had always observed from the day of her marriage till the evil hour when she "fell into the hands of a Plymouth sister." Another "Plymouth sister," whose family has no sympathy with her views, expressively dissents from every act of family worship, and turns away her face when a blessing on the family meal is sought; while a mother and daughter," having adopted different views on Brethrenism, refuse to sit together at the same table of the Lord!! "Nor are these cases rare. They are of every day occurrence. Thou sands of formerly happy homes have been made the reverse by the simple fact of Brethrenism being brought into the domestic circle by some influential member of the household!" Thus writes the author of "the second and concluding volume of the Religious Tendencies of the Times," and we should like to know in what way the Brethren mean to deal with these crushing charges, alleged without hesitation against them. Do they mean to rebut, explain, or modify them? Or will they let judgment go by default? As the Brethren now stand before the public, they must cease to be regarded as a loving, spiritual, unselfish, humble-minded people, walking "not after the flesh, but after the Spirit." Churches and Christian families will view them with coldness, suspicion, and distrust, and their existence will be viewed in the light of a religious scandal or a social misfortune. The Reverence due to the Son of God. By G. PHILLIPS, of Evenjobb, Radnor. This is a sermon which the author delivered to his own congregation, at Midway-place Chapel, Rotherhithe, to neighbouring congregations, and to the Baptist Missionary Society in London. It has, moreover, been printed by the express desire of several of the author's friends, and may therefore be supposed to possess more than ordinary merit; and certainly if an exhibition of free-will principles to the exclusion of sovereign grace, particular redemption, and the official work of the Holy Spirit be characteristic of extraordinary merit, it would be idle to say neither the sermon nor the author can claim more than ordinary merit; for a more Arminian sermon we never read. this sermon fairly represents the religious principles of the author, of the neighbouring congregations, and of the London Missionary Society, so much the worse for them all. They must be General Baptists, not Particular: baptized Arminians, and nothing else. The sermon, however, has one recommendation: it is consistent with itself. One cannot say, it is neither Whitby nor Gill; nor Whitby and Gill rolled into one compound mass. It is "Whitby entire." If WHY WAS CHRIST A MAN OF SORROWS?-Why was the "Bread of life" hungry, but that he might feed the hungry with the bread of life? Why was "Rest itself weary, but to give the weary rest? Why was the "Prince of peace" in trouble, but that the troubled might have peace?-None but the Image of God could restore us to God's image. None but the Prince of peace could bring the God of peace and the peace of God to poor sinners. Intelligence. STRICT BAPTIST MISSION. THE Eighth Annual Meeting of this Mission was held on Tuesday evening, July 6th, at Zion Chapel, Wilderness-row, Clerkenwell. Mr. Hewlett, the pastor of the church, occupied the chair. After singing and prayer, the Chairman excused himself from making a speech on account of ill health and domestic affliction. He said, however, that he had felt a warm interest in the missionary cause for more than forty years, and had on one occasion been deeply disappointed in not being permitted himself to go out and carry the gospel to heathen lands. With reference to this Society the special feature of which is direct communication on the part of those who subscribe with the missionaries they support, dispensing with the expensive machinery of large organizations, the Chairman expressed his entire approval. He had formerly been a member of Mr. Bulteel's church at Oxford, where a dentist gave up a practice of £800 ayear, to go out as a missionary, and the church at Oxford collected what they could and sent it to him direct, on the same principle as that on which this Mission was based. One of the Secretaries then read the Report, from which it appeared that the Mission had supported four native agents,two at Madras, and two in Ceylon one of the latter, however, had recently resigned. MADRAS.-Mr. Thomas, of St. Thomas's Mount, had been laid aside by indisposition but was now again actively engaged in the four departments of his work, viz., preaching, tract distribution, house to house visitation, and school teaching, amidst the various encouragements and discourage ments usually incidental to missionary labour. went to hear Mr. A. preach, whose earnest prayer on the occasion was blessed by God to his conversion. On May 30th, also, Mr. A. had the additional pleasure of baptizing three more, making seven in all. One of these candidates had been a Presbyterian for many years, and a lay preacher; another an Episcopalian, but a regular attendant on the Wesleyans; the third a young printer, whose father and brother are Baptists. The friends at Colombo have formed an Auxiliary to the Mission, and have raised £26 14s. 9d. during the year. In connection with each of these stations day and Sunday-schools have been estab. lished. Those at Madras are carried on by the missionaries themselves; that at Colombo is under the care of Mr. Fernando. The children receive scriptural and general education, both in English and their vernacular languages. Boxes of useful articles, school requisites, &c., have been forwarded for their use, through the kind liberality of some of the Sunday-schools supporting the Mission. In our last report we spoke of prospective liabilities as well as present engagements, by which our balance in hand would be considerably diminished. Our friends will see that our anticipations have been verified. With three missionaries to support, and three mission schools to keep up, and the rent of rooms at the Mission stations, our liabilities are in advance of our present income. It is, however, with great satisfaction that we are able to state that none of the funds entrusted to our care are expended in salaries or mission-house rent at home. All work for the Mission is done GRATUITOUSLY, and we feel persuaded that in no other instance is a mission to the heathen carried on in so The balance sheet was then presented by Mr. Cooper, the Treasurer. The receipts (including a balance of £133 9s. 44d. at last audit) amounted to £287 148. 9d. The total expenditure during the year had been £179 Os. 2d.; so that the balance in hand was £108 14s. 7d. Mr. Coopoosawmy Row, recently station-economical a manner in proportion to the ed at Perambore, has received pleasing number of agents employed." indications of usefulness. He has four enquirers of whom he entertains good hopes. At CEYLON, Mr. Andriesz was publicly ordained on February 2nd last, and on February 7th he had the pleasure of baptizing the first-fruits of his labours,a young man, a tailor by trade, and a young lady. On the 25th of April he was again favoured to administer the solemn ordinance to two candidates, one of whom, a widow, had been for many years a Wesleyan; the other, a jailor in the principal gaol of Colombo, had been a direct foe to Mr. A., until, prompted by curiosity, he Mr. S. MILNER (president of the Society), in the absence of Mr. Wilkins, of Soho, through family bereavement, then moved that the Report be adopted, printed, and circulated. Mr. M. said, that previously to the existence of this institution, he had not been much connected with missionary After votes of thanks to the Secretaries, and to the Chairman, the meeting was closed with the doxology and benediction. We are glad to observe that this Mission shows pleasing signs of progress and prosperity. It is supported by an increasing number of churches and Sunday-schools, both in London and the country, and requires only to be better known to be more largely supported. Copies of the Annual Report, of which the above is an abstract, may be had upon application to Mr. G. Pearson, Dartmouth Villa, York-road, Upper Holloway; or to Mr. Josiah Briscoe, 17, Arlington-square, Islington, London, N. movements,-not because he had no sympathy with them, for he thought nothing could be plainer than the Divine commission, "Go ye into all the world, and preach the gospel to every creature;" but partly because he was not altogether with the Baptist Foreign Mission in sentiment, and partly because he strongly disapproved of the great home expenditure of that institution. Mr. M. expressed his entire concur rence in the views of Dr. Stock, as reported in a letter written by him, and inserted in the Gospel Herald for the present month. As regarded missionary work itself, he held that sin, the soul, and salvation, being the same all the world over, the gospel was adapted to every nation under heaven. He cordially moved the adoption of the Report. ZION CHAPEL, NEW CROSS ROAD, This motion was briefly seconded by Mr. P. W. WILLIAMSON, of Notting-hill. Mr. J. HAZELTON, of Chadwell-street, then made a few remarks, by request, from Matt. xxviii. 18-20. He pointed out (1) The supremacy of Christ. The world is mine, go ye into it. (2) The universality of his interest: I have a people to save in all nations. (3) The unity of his kingdom: Teaching all nations the same things. (4) The perpetuity of his authority: Continue in the same course to the end of the world. (5) The necessity for a public avowal of discipleship: "baptizing them," &c. (6) The promise to be expected in the use of scriptural instrumentalities: "Lo, I am with you." To which the Saviour had added his own "Amen." Mr. J. T. BRISCOE, of Lever-street, then spoke from the words contained in Matt. xxiv. 14: "This gospel of the kingdom shall be preached in all the world for a witness to all nations." He observed that God had a witness in Nature, a witness in man's Conscience, and a witness in the Law; but the Gospel was to be preached for a witness in order that God might be more fully made known than by either of the former, and particularly to bear witness of his character as a Saviour in all nations. The law bore witness that he was a just God, but the gospel that he was a just God and a Saviour; the former revealed more of his justice than his mercy, but the latter the harmony of both. It was a witness to man, for and against him,-for him when its truths were received into his heart by the faith that is the operation of God; against him if hardened and impenitent. He held that the gospel must succeed: its success was secured alike by the purpose and promise of God, and finally, when the kingdoms of this world should become the kingdoms of our Lord and of his Christ, Jesus would be crowned Lord of all. DEPTFORD. IF anything were wanting to satisfy the minds of the people at Deptford of the appropriateness of the step they took in welcoming their former pastor into their midst, it has been abundantly presented to them in the tide of prosperity which is now fairly set in at Zion. For the second time since Mr. Anderson's return the baptismal pool was open on Lord's-day, June 27th, when nine persons (four men and five women) were immersed, who had in a most enthusiastic manner professed their belief in our Lord Jesus Christ,-love to his people and to the ordinances of his house. On that evening the chapel was more than usually crowded with attentive and devout listeners. The service was commenced by singing the hymn— "Jesus, and shall it ever be." Then Mr. A. read part of Acts ii., making when "Tossed on life's tempestuous shoals, The 39th verse of that chapter had been Apostles' doctrine,-not the doctrine of that synod or this church, but apostolic doctrine, which doctrine alone it was their sincere desire to follow in observing that ordinance. After singing the hymn "How glorious is the watery way," Mr. A. announcing for his text, Mark viii. 38, said, As Christ in the days of his flesh was accustomed to call his disciples around him with a multitude of people to speak to them words of instruction and consolation, so there at that time were Christ's disciples gathered together, and likewise a multitude of people. And were they not there in obedience to his summons? And was not Jesus himself there present? Yes, as surely as that he was once present with his followers in the flesh, so certainly was he there in the pulpit, and there amidst the people, and these were his words to all, not the preacher's words, but the message of Christ himself, "Whosoever therefore shall be ashamed of me and of my words, in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father with the holy angels.' There was the conduct supposed. Of whom is it some are ashamed? Of Christ. But, obviously, not of Christ himself, his character, or reputation, but of his doctrine. All at tempts to make the truth of God palatable to fallen and depraved man had failed. If Christ had not so forcibly depicted and so truly showed to man his lost condition he would not have so much incurred the ire of his contemporaries, but he outraged the finely strung and too polite sensibilities of the self-righteous pharisees by truths that were much "too rough to suit ears long accustomed to the pleasing lute." He told the men of his day and now tells us that we must renounce our own righteousness, and be brought into that state of mind completely to submit to receive the justifying righteousness of another. He pointed out the way to happiness and heaven, and put down every pretension that would attempt to attain it in any other way. It must be the one way. It might be a thousand ways, but the end would not be what they vainly hoped. But they despised the only way. They were ashamed of his doctrine and of his followers, and if we are like them and him we shall be despised. And hence the gospel is a touchstone-a kind of test,-if one professes it he is most likely to be despised; and thus it is that so few embrace it so heartily. But although what we practice and preach of gospel truth gives offence, yet we dare not renounce or lay aside what we believe to be God's order of things, for all the complimentary phrases of a society that is ashamed of it, and that because we are encouraged by the approval of our conscience and the hope of the reward which the Master will give to all them that obey him. The consequences of that conduct are revealed: "Of him also shall the Son of Man be ashamed," when he cometh in the glory of his Father with the holy angels in flaming fire taking vengeance on them that know not God." When the angel shall stand with one foot on the sea and another on the earth, commissioned from above to swear by him that liveth, that time shall be no more. When the elements shall melt with fervent heat, and all things be dissolved, and this conduct of Christ will not be a mere retaliation, but will follow as a natural consequence upon all who are ashamed to confess him before men who, like the Jews of old, repudiated his doctrine, and "Seized fast the hand held out to set them free, From a worse yoke, and nailed it to a tree." There is also a contrast implied,--That there were some who were not ashamed of him; they had been humbled at his feet, they had been taught his value-to them he was precious; and therefore, upon the occasion of some departing from him, and that Divine voice asking in plaintive accents, "Will ye also go away?" they responded, "Lord, to whom shall we go? thou hast the words of eternal life." They saw in him whom others rejected all that could save and bless, and were thankful that it was given them not only to believe on him, but to suffer shame for his sake. And lastly, the subject had hitherto been considered as applicable to the general conduct of Christians; but might not the text be repeated with special reference to the service in which they were about to engage, and to those who were that day come forward to testify of their love to Christ and obedience to his commands? They were not ashamed of him or his words, and of them he would not be ashamed when he comes in the glory of his Father, with the holy angels. RUFUS. P. S. On the following Lord's-day, Mr. Anderson received the above nine persons and six others into the fellowship of the church at the Lord's-table, and in his address mentioned the interesting fact, that amongst the fifteen new members we had three husbands with their wives, a sister of one of these, also the husband of a member and a mother and daughter and daughter |