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“Oh, the joy of having nothing and being nothing, seeing nothing but a living Christ in glory, and being careful for nothing but his interests down here.”

“If Darby had occupied Abraham's position, he might have left behind hardly less than Abraham's fame. It is easy to picture him dwelling in the land of promise as in a strange country, the contented heir of the promises of the world to come; or communing with God in the night-watches, by the lonely tent and altar that mark the stages of his faithful pilgrimage; or despising the gifts of the King of Sodom, and extending a covenant of peace to Philistine Abimelech.”

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The Early Life

Darby’s Character and Principles

Darby’s Negative Aspects

Darby with The Poor and Children

Darby’s Writings, Natural Gifts, and Views on Baptism

Darby’s Death and Funeral

Professor Francis William Newman & Benjamin Wills Newton

Some Other Prominent Early Brethren

Many centuries ago the Roman writer Cicero said that ‘not to know what took place before you were born was to remain forever a child'. In studying history we embrace the past in the present. It is also said that consciousness of the past alone can make us understand the present.

Christianity is essentially a historical religion. Within the historical framework of its growth, there were many revivals. Nothing is more thrilling than to read the stories of great revivals. Revival is a special season of spiritual refreshing when many believers simultaneously experience s deep moving of the Holy Spirit in their hearts. One such revival took place in Britain early in the 19 th century (around the year 1825). The belief and convictions of a handful of young people expanded into a worldwide faith commonly known as the “Brethren” Movement. John Nelson Darby became the foremost of the early Brethren in Ireland and Benjamin Wills Newton was his counterpart in England.

Born in London (1800) of wealthy Irish parents, Darby received his middle name from Admiral Lord Nelson. In 1815 Darby returned to Ireland and entered Trinity College, Dublin, graduating in 1819 as a classical gold medalist. He was trained for the law and was called to the Irish Chancery Bar in 1822. But later he gave up a career in law to enter religious ministry in the Church of England. But Darby along with other dedicated young men shared a deep concern at the spiritual degeneration and divided state of the church. They eventually disregarded all denominational barriers and gathered together “unto the Lord's name” to break bread, to study the Scriptures and to enjoy Christian fellowship. This was the beginning of the “Brethren” Movement.

The volume before us is a concise biography of J.N. Darby - one of the greatest Christians who ever lived. My friend and dear brother in the Lord, John Mathew Thekkel (usually known by his pen name Dr.Sunny Ezhumattoor) has spent many years of his life to produce definitive studies through books, pamphlets and articles on the history, doctrine and the spiritual contributions of the Plymouth Brethren. He has earned himself a reputation as a prominent Christian writer, historian and researcher. The biography of JND is indeed a crowning achievement for the author in the area of biography and historical theology.

The thirteen chapters of the book provide a basic analysis of the life and times of JND with special emphasis on his spiritual contributions. Chapter 9 (Darby and Children) was of particular interest to me, because I have never thought of Darby's affection and tender thoughtfulness for children. The author has beautifully and powerfully presented to us Darby's attitude towards the poor and down-trodden; things about which we seldom think of in JND. The most attractive trait in him was the greatness of his character along with the humbleness of mind. While Chapter 6 highlights Darby's character and principles, chapter 7 deals with the negative aspects of his personality – his stubbornness and tendency to depart from Scripture in certain areas. The author is to be appreciated for his factual and true portrait of his hero.

Students of theology will find Chapter 11 (Darby's Writings) particularly interesting and informative. Most of his papers and articles are gathered in 34 volumes of the Collected Works of J.N. Darby edited by William Kelly. One of his most influential writings is his Synopsis of the Books of the Bible . He is acknowledged as the father of modern dispensational pre-millennialism. His contributions in the area of ecclesiology (doctrine of the Church) and eschatology (doctrine of last things) have made a profound impact on systematic theology.

I should say that this book provides a splendid resource for serious students in the areas of biography, history, and theology. The author has excelled himself in pointing out the past and contemporary influence of J. N. Darby. He believes that history serves as a window to the future. The generation that has lost a sense of history has also lost their understanding and appreciation of a great and precious Biblical heritage. Let us know the facts and make radical efforts to come back to our Scriptural heritage.

What is the most profound thing about JND? You will find the answer in this biography. In my estimation it is his unswerving commitment to the Word of God and his spiritual dynamism, which altered the image of 19 th century Christendom and made a profound impact upon world Christianity. William Kelly's tribute to JND effectively captures the essence and spirit of this book: J. N. Darby was “…A saint and a servant with deeper insight into God's mind in Scripture than any other I ever knew or heard of in any age since the apostles…”

I believe that brother John Mathew has written this historical biography for our encouragement, instruction, challenge and motivation. May God bless it to that end and guide us to more spiritual dynamism and revival as exemplified in the life of John Nelson Darby.

The Brethren Movement, which is a divine movement, is at a cross roads of history. According to Wilbur M. Smith, “Of all the groups of Christian believers that developed in the English speaking world in the nineteenth century, the one which produced the greatest number of gifted writers was the Brethren.” Very few Christians who hold to fundamental truths realize how much the Church is indebted to the movement of a somewhat obscure group of believers, which began in the early part of the nineteenth century. Even an average believer at that time had great knowledge and insight in the word of God, but today the situation has changed drastically.

The spiritual globalization has convoluted the entire Christian world as many doctrinal boundaries have been erased. Some outsiders and insiders scorn the emotionless worship of the brethren as dead and dry. Many brethren postulate that the present system of worship and church administration is detrimental for its future progress. Some charismatic sympathizers have infiltrated the movement and they proclaim that the brethren are dead.

This writer believes that a correct understanding of history in all walks of life is paramount and a correct historical acumen will equip a person to make sound judgment. Some brethren clamor for change only because of their lack of historical perception. From my analysis, I have delineated three groups of believers in the Brethren movement.

The first group consists of believers who have been converted from other nominal Christian denominations. Among them, the majority of believers studied scripture and the history of the “Movement” and assimilated. A minority of the converts however, did not learn the uniqueness of the Assembly movement. They came with their own ideas and are trying to make some changes. They are attracted to loud music and scintillating speeches. They consider lifting hands and uttering Amen, halleluiah, and expressing emotions as the mark of a living and sprit filled worship. A keen observer will find that the emotional worshippers do not exhibit superior characters in practical life compared to other brethren. The fruit of the Spirit is the mark of a true spiritual person. In 1827, the early brethren understood the folly of emotional worship as superfluous and thus selected meditation worship.

The second group is comprised of believers, who are born to Brethren parents, but were never taught the real New Testament formula of worship. They are among the first group to castigate the assembly practices. The first two groups cite the incident of King David who danced in front of the ark as a true pattern of worship.

Since the inception of Christianity more than two thousand years ago, there were thousands of martyrs and great men of faith, and it is obviously impossible to focus on all of those heroes in one preacher's speeches and writings. That being said, one should notice that the men usually left out of preachers' writings and teachings are somehow the Brethren. Although the Brethren movement is young, they are the ones who recovered the precious truths, which were lost for two thousand years. This small movement produced more than one hundred of the greatest expositors that ever lived. This movement sent missionaries throughout five continents, which transformed Christianity all over the world in the nineteenth century. The Brethren movement has great heroes of faith with great history, so does it make any sense for some of our Brethren to ignore all the Brethren scholars and heroes of faith while only uplifting D.L. Moody, C. H. Spurgeon (a Brethren despiser), John Wesley, George Whitefield, etc? Of course they were great men and we should definitely read about them, but my question is why have most brethren never heard of F.W. Grant, William Kelly, Jim Elliot, C.H. Mackintosh and numerous others? We should not feel ashamed to identify with Brethren and their great men.

The third group is comprised of believers who are converted and believers who are born in the assembly families. This group has a clear grasp of scripture and history of this great movement.

My goal is to provide true historical facts about great men who gave great contribution to Christian Church and served our Lord with great sacrifices .

This work is a result of great desire from my heart to write a factual and true picture of J.N Darby to 21 st century readers. Most historians present him in an unfavorable light. Modern fundamental Christians derive their energy from the teaching of J.N Darby. Even many brethren who dislike Darby are following the doctrines and practices recovered by him. Let me quote Roy A. Huebner a Darby specialist. “ J.N. Darby has been the object of the most bitter calumny and animus. It is a disgusting, fleshly, and unholy polemic to blacken a man personally so that people will not listen to him. Thus, the integrity of J.N.Darby has long been under attack regarding his statements- in this case, about his having been taught of God, directly from His Word. It was his principle not to defend himself against personal attack, as often happened in his life. Such personal attack continues to this very day by some who dislike the teachings recovered to the saints through his instrumentality.”

Dispensational theology.
Prophecy
The priesthood of every believer
The pre -tribulation rapture.
The distinction between Israel and the church.

D.L Moody and C.I Scofield were influenced by Darby. Darby is the father of dispensational theology: a theology made popular by the Scofield and Ryrie study Bibles. The Dallas Theological Seminary and The Moody Bible Institute were founded by the principles of dispensational theology.

A.C. Gaebelein considered Darby, Kelly, F.W. Grant, and a few other men next to the apostles in their sound and spiritual teachings. Gaebelein also speaks of four saints named “John” who will be present at that great celestial meeting with Christ when He returns - John Calvin, John Knox, John Wesley and John Darby.

All modern prophetical writers base their works on J.N. Darby. Dr. Billy Graham (known as America 's pastor), Hal Lindsey, Tim LaHaye, and almost all modern fundamental evangelical preachers base their prophetic theology on Darby's teachings. In the last decade, Tim LaHay's “Left Behind” series sold more than any other book in the world. “Left Behind” emerges from a dispensationalist and fundamentalist framework. Tim LaHaye has written a book called “The Rapture” defending vehemently Darby and his teachings. The world trade center attack on September 11 2001 and the Iraq war have re-kindled the interest in Biblical prophecy and the end time events. According to a Time magazine survey, 36% of Americans believe that the Bible is the word of God, and is to be taken literally. Also 59% believe the prophecies in the book of Revelation will come true. The word “apocalypse” comes from a Greek word that literally means, “Lifting of the Veil”. More people in the U.S and around the world believe history is accelerating and that ancient prophecies are being fulfilled in real time. It changes the way people feel about their circumstances, and the way they act. The grays are beginning to fade out of the way people view the world, and they are now seeing things in more black and white terms.

America , a country born with a sense that divine providence was paying close attention from the start, has always had an affinity for prophecy.

The rise of Hitler, an embodiment of evil who murdered millions of Jews, read like a Bible story. His destruction, the subsequent return of the Jews to Israel after 2000 years, and the capture of Jerusalem 's old city by the Israelis in 1967, were taken by devout Christians and Jews alike as evidence of God's handiwork. Israel once again controlled the temple mount, a site holy to Islam, Christianity, and Judaism as well. The temple mount is the location of Al-Aqsa mosque, the third holiest site in Islam, and is also the very place where Christians and Jews believe a new temple must one day be rebuilt before the messiah can come.

“The Late Great Planet Earth,” written by Hal Lindsey and published in 1970, became the best selling non fiction book of its decade; Time Magazine called Lindsey “The Jeremiah of our Generation” The election of Ronald Reagan brought “Christian Zionism” deeper in to the White House. (Regan was a dispensationalist and believed Biblical prophesies. Critics wrongly made allegations that Regan would start World war III in order to fulfill Bible prophecies. Now we all know that those accusations were baseless. The current U.S. president, George W. Bush is also a believer of end time Bible prophecy. The left in America ridicule Bush for his stand about the status of Israel in the overall peace plan.) Lindsey says that he was called a false prophet for saying that there'd be a “United States of Europe” back in 1970, but there is one now. American Evangelical leaders have declared that support for Israel has moved to the very top of their agenda. Christian groups are spending millions on everything from armored school buses for Israeli children to halogen lights for the army's emergency rescue service. There are email chains, prayer ministries, and grass roots efforts to get the word out that the U.S. must stand united with its allies on the war on terror.

“Calamity is the mother of end- of- the world prophecy. This is true as millions of Americans, many rattled in to an end times frame of mind by September 11, line up to buy the latest installment in “The Left Behind” series, The Remnant. It was true when the first prophecies of the End appeared in the Hebrew Bible in response to a great national catastrophe in 586 B.C. And it was true in between, when an Irish preacher (John Nelson Darby) changed the course of American religious thought by bringing a stark apocalyptic vision to a nation that was reeling from the civil war, its own fratricidal foretaste of Armageddon. Notions of a divinely choreographed end to history are almost as old as western faith. They appear first in the Jewish Bible books of Isaiah and Ezekiel. In 586 B.C., after a brutal siege, the kingdom of Babylon conquered Israel and forced its elite in to exile. The prophets defiantly proclaimed the opposite:

The establishment over all nations of a Jewish Kingdom under a divinely anointed messiah, set at the end of days. It was so resonant to a nearly annihilated people that it became a central part of their tradition. The high water mark of Jewish apocalypticism is in the book of Daniel, which contributed a kind of timetable for the End and a vivid symbolic language. (“And four great beasts came up from the sea”).

Eventually Jewish fascination with a militant restoration of God's Kingdom faded, but Christianity embraced it. Jesus' thoughts about the end are expressed in Matthew 24, in which he hints that it might happen in his disciples' lifetime. After his death, his followers developed scenarios keyed to his anticipated second coming.

The fullest of these is the techni-color spectacle called Revelation. The book is usually attributed to John of Patmos and dated around A.D. 95. John was responding to the horrific persecution of early Christians under the Roman emperor Nero. The book incorporates the harsh yet finally hopeful scenarios now familiar to believers: The earthquakes and plagues, the four horsemen, the seven seals, and the battle against the Anti-Christ. Christ's 1000 year earthly rule of peace and righteousness is called the (millennium). And then these lines of scripture: “Now I saw a new heaven and a new earth. Then I, John, saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” John's vision became the bible's final book.

There was one problem: The vagueness of Revelation's imagery almost immediately inaugurated a nearly 2000-year End Times guessing game. Some of the most heated speculation has been about precisely when the apocalypse would start (wrote an annoyed St. Augustine: “To all those who make calculations—Relax your fingers and give them a rest”) and when they were not guessing the date, denominations, and nations tried to figure out what long-term role they might play in the great final drama.

No nation though itself more of a player than the U.S. From as early as the 17 th century many had seen the new world as the linchpin of a particularly optimistic End Times scenario. Unlike earlier believers who thought humans were helpless to influence God's cosmic plan, they though they could trigger Christ's millennium by purifying and perfecting America . Ministers preached America as Revelations' New Jerusalem. Many colonists saw the revolution in millennial terms, with George III as the Antichrist. Those most convinced, whom we would now call Evangelicals, helped shape the nations' culture of civic engagement, founding movements to abolish dueling, drinking, slavery, and other sins. By the mid-1800's, some announced confidently that the millennium might be a mere three years away. By 1865, those dreams lay in bloody ruins on the civil war battlefields. Far from a millennial peace, Evangelicals found themselves fighting their brothers in America 's homemade taste of hell. Afterward, they fell helpless to alleviate the misery in fast growing cities and threatened by arrival of Catholic immigrants. As it did in ancient Israel , Calamity demanded a rethinking of the End Times.

The man with the plan was an Anglican priest turned traveling evangelical preacher named John Nelson Darby, who arrived in the U.S. in 1862 for the first of seven visits, bearing a radical new eschatology. Darby and Minister Cyrus Scofield, who would expand the evangelist's ideas in the vastly influential Scofield Reference Bible, divided God's relationship with man in to seven ages (The current sixth began with the death of Christ) (Darby is the father of dispensationalism so it is called Darbyism. Darby traced eight dispensations. Scofield modified it and traced seven dispensations.)

Their vision grimly upended the previous wisdom. Far from getting ever better, things on earth would progressively worsen, until the Antichrist, also known as the beast, arose. A seven-year, hell-like Tribulation would begin, survived by only a small human remnant. Not until then would Christ return, defeat the Antichrist and commence his millennium. (Postmillennialism is diametrically opposite to the above view. Postmillennialism teaches that the gospel already operative in the world will win a victory throughout the earth in fulfillment of the great commission. During this time the majority of men and nations will be Christianized, righteousness will abound, wars will cease, and prosperity and safety will flourish. Christ will return at the end of the present millennium. If you read newspapers, you will understand the terrorist scare and all other calamities sweeping the globe. Post-millennium view is not only wrong but also a poor understanding of scripture and world history. )

Darby's most striking innovation was the timing of a concept called the Rapture, drawn from the apostle Paul's prediction that believers would fly up to meet Christ in heaven. Most theologians understood it as part of the Resurrection at time's very end. Darby repositioned it at the Apocalypse's very beginning, a small shift with large implications. It spared true believers the tribulation, leaving the horror to non-believers and the doctrinally misled, thus moving Christianity's “us vs. them” concept of heaven and hell in to a new and exciting theater.

In the post-civil war decades, American Evangelicals seized on Darby like a life preserver. At the time of the Scofield Bible's publication in 1909, they were establishing a set of “fundamental's” which included painstaking interpretations of scripture. Darby's scheme became a pillar of the new fundamentalism. It merely confirmed for evangelicals the Darbyite assumption that the world was getting progressively wicked-beyonder any help but the conversion of new souls to Christ.

(The Scofield Bible can still be found in churches across the country)” Many think that Fundamentalism received a great blow at the monkey trial in 1925. “

In 1859 Charles Darwin published “The origin of Species.” Darwin argues in his introduction “the view which most naturalists entertain, and which I formerly entertained – namely, that each species has been independently created – is erroneous.” In 1871 Darwin published his second book, “The Descent of Man.” In this work, Darwin directly addresses the debate over the origin of mankind; a hairy tailed quadruped, probably arboreal in its habits, and an inhabitant of the old world.

In 1921 a former U.S. congressman and ex-secretary of state, William Jennings Bryan becomes a leader in the anti-evolution movement, delivering speeches entitled “The Menace of Darwinism” and the Bible and its enemies. Bryan declares that it is better to trust in the Rock of Ages, than to know the Age of the rocks; it is better for one to know that he is close to the Heavenly Father, than to know how far the stars in the heavens are apart”

In January 27, 19 25 , the Tennessee House of Representatives approves the Butler bill. It prohibited the teaching of “any theory that denies the story of Divine Creation of man as taught in the Bible, and to teach in stead that man has descended formal lower order of animals” By 1925 states across the South had passed laws prohibiting the teaching of evolution in the classroom. American Civil Liberties Union (ACLU) brought lawsuits against the Bill and in 1927 the Tennessee Supreme Court rules that the Butler law is constitutional.

In fact, pre-millennial Dispensationalism (Darbyism's Official name) was, and remains one of the narrowest and most inward-turned strands in American religious belief.

The Balfour Declaration was an official statement issued on behalf of the British government in 1917, announcing its support in principle of a proposed home for the Jewish people in Palestine . It was drafted by British Foreign Minister Arthur J. Balfour in concert with prominent Jewish leaders and the British cabinet and was issued by Balfour in the following communication to the 2nd Baron Rothschild on November 2, 19 17 :

"I have much pleasure in conveying to you, on behalf of his Majesty's Government, the following declaration of sympathy with Jewish Zionist aspirations, which has been submitted to, and approved by, the Cabinet.

"His Majesty's Government views with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavors to facilitate the achievement of this object. It being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine , or the rights and political status enjoyed by Jews in any other country. "I should be grateful if you would bring this declaration to the knowledge of the Zionist Federation."

This declaration, which Zionists interpreted as a promise for a Jewish state in Palestine , was formally approved by representatives of the Allied governments at Versailles in 1919 and was the basis of the League of Nations mandate for Palestine .

John Darby, whose Biblical teachings as to Israel being restored to their land influenced Balfour and others in the British government at the time, wrote this:

"A very clear prophecy of Israel 's condition in the last days is contained in Isaiah 18. They shall be restored by means of some powerful nation, outside the limits of their then national relationships; but Jehovah stands apart from His own relationship with them, though ordering all things. Then, when Israel shall begin to bud as a vine in the land, they shall be given up as a prey to the nations. Nevertheless in that time they shall be brought as an offering to Jehovah, and shall themselves bring an offering too."

I would be a great ingrate if I failed to mention the saints who over the years have helped and encouraged my ministry. Christy Varghese is an integral part of my written ministry. She has contributed her time and talents in publishing all my books. I write everything in an almost indecipherable long hand, and Christy edits it in readable format. I would like to add my special thanks and gratitude to Rob and Mary Terrill for correcting and editing this work.

Roy a. Huebner is a well-recognized Church historian and Bible expositor. Great men like Charles Ryrie, Dr. John Walvoord, Thomas Ice and many others have used his research materials in their works. He provided enough materials to use in my work, for which I am grateful. I am grateful for his support. I also wish to thank Dr. Alexander Kurien for writing a foreword. He has become a global speaker and evangelist. My youngest son Cyril Mathew organized the final draft and collected all the necessary photographs of prominent brethren. I am thankful for his endeavor also. C.V. Vadavana of Sathyam publication was instrumental in printing this book on time. He is a great visionary and organizer and has accomplished great things for the Lord within a short span of time. I thank him for his support.

The following brethren have also encouraged my ministry over the years. Br. Mathew M.Thomas (Kochu Baby, Houston), Bro. Frank Martin and Sid Ray are the elders of Colonial Hills Bible Chapel. I am grateful for the financial support and encouragement of Colonial Hills Bible Chapel. Bro. Alexander Daniel, Bro.P.T.Philip, Bro. Samkutty Philippose, Sam Abraham and Ponnachan Daniel have consistently provided financial support for my ministry. I am grateful for their support and encouragement.

It is amazing to know that only a few in advanced levels of their theological studies have heard the name of J. N. Darby. If we examine Bible related catalogues, we cannot find a book written by J. N. D. Although his name is obscure, it may be diametrically opposite in heaven.

J. N. Darby was a man with imperfections just like any other Christian. When we study the history of Paul we can see his obstinate nature by not giving John Mark a second chance. Likewise Darby also had flaws and shortcomings. Similar to Paul and great other Christian heroes, Darby never married and consecrated his whole life for his beloved master Jesus Christ.

His contribution to the Christian church is unique, and he is the greatest theologian that ever lived after the apostle Paul. The following statement is made by William Kelly about J. N. D. (William Kelly was universally recognized as a great theologian who possessed one of the greatest minds of all times):

The late Mr. Darby was a highly educated as he was an extremely able man, of rare attainments in almost all branches of knowledge, of pre-eminent logical power, of moral and metaphysical analyst hard to match, to say nothing of his linguistic skill ancient and modern . . .. But what characterized our honored brother as a saint and servant was a deeper insight into God's mind in Scripture than any other I ever knew or heard of in any age since the apostles approached: such was his spiritual power of bringing in Christ to decide questions great or small.

John Nelson Darby was born at Westminster in his father's London house, on November 18, 18 00 . He was the youngest son of John Darby, of Leap Castle , Kings

County Ireland . His uncle, Admiral Sir Henry Darby, commanded the Bellerophone in the Battle of the Nile under the general command of Lord Nelson, the British hero. John Darby received his middle name as a compliment to the naval hero Lord Nelson. His mother was of the Vaughan family, well known in Wales , whilst on his father's side he was of Norman extraction. It was in boyhood that the greatest misfortune that can befall a child happened to him in his mother's death; and the impression made upon him was very deep; so much so that, in spite of a stormy ecclesiastical career, the tender memory which he cherished in his heart of her sometimes found expression on unexpected occasions. When fifty years of age, he writes of her as follows; “I have long, I suppose, looked at the portrait of my mother, who watched over my tender years with that care which only a mother knows how to bestow. I can just form imperfect thought of her looks, for I was early bereft of her; but her eye fixed upon me that tender love which had me for its heart's object-which could win when I could know little else- which had my confidence before I knew what confidence was-by which I learned to love, because I felt I was loved, was the object of that love which had its in serving me-which I took for granted must be; for I had never known ought else. All that which I had learnt, but which was treasured in my heart and formed part of my nature, was linked with the features, which hung before my gaze. That was my mother's picture. I recalled her, no longer sensibly present, to my heart.”

Darby received his early education at Westminster school. At the age of fifteen, he matriculated from Trinity College in Dublin . Here he made rapid strides, becoming a classical gold medalist at the shorter time of a fellow commoner for his degree in his nineteenth year. He first entered the legal profession and was called to the Irish Bar; but being converted to God, he abandoned it out of conscience motives. This was a great shock to his father. It is said that his father was not in agreement with his actions, and thus disinherited him. Perhaps Mr. Darby had great plans for this one son, in the hope of his making a splendid career in law and enhancing the Darby name- plans that were ruined by his son's entering the service of the Church. It was also a great disappointment to his brother-in-law, the Lord Chief Justice of Ireland (then Sergeant Pennefather), who hoped not only for his rise to the highest honors in that profession, but also that his penetrating and generalizing genius would have done much to reduce the legal chaos to order.

From the age of eighteen to twenty-five, Mr. Darby underwent much spiritual exercise. Archbishop Magee ordained him a deacon in 1825. After one year, he became a priest. Soon he left the Church of England due to doctrinal principles. A fellow clergyman asked Darby why he left the Church of England. He received the following answer from Mr. Darby:

“I find no such thing as a National church in Scripture. Is the Church of England-was it ever-God's assembly in England ? I say then, that her constitution is worldly, because she contemplates by her constitution-it is her boast-the population, not the saints. The man, who would say that the Church of England is a gathering of saints, must be a very odd man, or a very bold one. All the parishioners are bound to attend by her principles. It was not the details of the sacramental and priestly system, which drove me from the establishment, deadly as they are in their nature. It was that I was looking for the body of Christ (which was not there, but perhaps in the entire parish not one converted person); and collaterally, because I believed in a divinely appointed ministry. If Paul had come, he could not have preached (he had never been ordained); if a wicked ordained man, he had his title and must be recognized as a minister; the truest minister of Christ unordained could not. It was a system contrary to what I found in Scripture.”

Although Mr. Darby was so young, he received great insight into the Scripture and had extreme courage to stand-alone against the establishment. Determined at all costs to go outside the established religion, he recognized the name of the Lord Jesus alone to be the original, abiding, and only true center for His own.

In the beginning of his conversion, Darby had been attracted to the Church of Rome, but Hebrews chapters nine and ten made it impossible for him to follow her.

John Darby was converted at the age of twenty-one. His conversion took place, as he himself testified, through the reading of God's word alone and not with the help of man. Darby faithfully executed his assignment. Every evening he would go out to teach in the cabins, traveling far and wide over mountains and bogs in the fulfillment of his duties. Arriving back home before midnight was a rare thing. Long walks through the wild countryside, and being among the poor people inflicted severe privation on him. Darby ate whatever food offered itself- food that was often tasteless and indigestible. All this served to give his wasted frame the appearance of a monk of La Trappe. The money that he had before his ordination he spent on building schools and giving alms. One can be sure that this man greatly excited the poor Romanists (Roman Catholics) in the area, which looked upon him as a genuine saint of the ancient breed. The stamp of heaven seemed clear to them in this frame so wasted by austerity, so superior to worldly pomp- in this man who shared in all their needs.

Mr. Darby arrived in Dublin during the winter of 1827-28,he had the joy of meeting with three men who had the same opinions about the nature of true worship and gathered on the Lord's Day to “break the bread” according to the Word upon the first day of the week when the disciples came together to break bread (Acts 20:7). The other men were J. G. Bellett, Dr. Cronin, and Mr. Hutchinson.

Money never played a part in his life although he inherited enough wealth. He felt that workers in the Lord should be dependent on the Lord alone for their support.

In 1826 Dec., Mr. Darby was violently thrown from his horse and suffered severe injuries. While recuperating from the accident, Darby began his deep study of the Scripture and meditation. Darby states:

“When I came to understand that I was united to Christ in heaven; and that, consequently, my place before God was represented by His own; I was forced to the conclusion that it was no longer a question with God of this wretched “I” which had wearied me during six or seven years in the presence of the requirements of the law. It then became clear to me that the Church of God , as He considers it, was composed only of those who were so united to Christ. Whereas Christendom, as seen externally, was really the world and could not be considered as “the Church”, save as regards the responsibility attaching to the position which it professed to occupy-a very important thing in its place. At the same time I saw that the Christian, having his place in Christ in heaven, has nothing to wait for save the coming of the Savior, in order to be set, in fact, in the glory which is already his portion “in Christ”. The careful reading in the Acts afforded me a practical picture of the early church, which made me feel deeply the contrast with its actual present state; though still, as ever, beloved by God. At that time I had to use crutches when moving about, so that I had no longer any opportunity for making known my convictions in public. Moreover, as the state of my health did not allow me to attend worship, I was compelled to remain away. In the meanwhile, there grew up in my heart the conviction that what Christianity had accomplished in the world, in no way answered for the needs of a soul burdened with the sense of what God's holy governmental dealing was intended to effect. In my retreat, the thirty-second chapter of Isaiah taught me clearly on God's behalf, that there was still an economy to come of His ordering; a state of things in no way established as yet. The consciousness of my union with Christ had given me the present heavenly portion of the glory, whereas this chapter clearly sets forth the corresponding earthly part. I was not able to put these things in their respective places, or arrange them in order, as I can now. The truths themselves were then revealed of God, through the action of His Spirit, by reading His Word.

What was to be done? I saw, in that Word, the coming of Christ to take the Church to Himself in glory. I saw there the cross-the divine basis of salvation, which should impress its own character on the Christian, and on the Church, in view of the Lord's coming. Meanwhile, the Holy Spirit was given to be the source of the unity of the Church; as well as the spring of its activity, and indeed of all Christian energy.

I saw in Scripture that there were certain “gifts” which formed true ministry, in contrast to a clergy, established upon another principle. Salvation, the Church, and ministry all were bound together, and all were connected with Christ, the Head of the Church in heaven; with Christ, who had accomplished a perfect salvation, as well as with the presence of the Spirit on earth uniting the members to the Head and to each other, so as to form “one body”, and He, acting in them, according to His will. In effect, the cross of Christ, and His return, should characterize the Church and each one of the members. What was to be done? Where was this “unity”, this “body”? Where was the power of the Spirit recognized? Where was the Lord really waited for?

Nationalism was associated with the world; in its bosom some believers were merged in the very world from which Jesus had separated them. They were besides, separated from one another, whilst Jesus had united them. The Lord's supper, symbol of the unity of the body, had become a symbol of the union of this latter with the world; that is to say, exactly the contrary of what Christ had established. A word in Matthew chapter eighteen furnished the solution of my trouble. Where two or three are gathered together in my name, there am I in the midst of them. This is just what I wanted. It is there He has recorded His name, as He had done of old in the temple at Jerusalem , for those who were called to resort there. Four persons, who were pretty much in the same state of soul as me, came together to my lodging. We spoke together about these things, and I proposed to them to break bread the following Sunday, which we did. Others then joined us.

I left Dublin soon after, but the work immediately began at Limerick , a town in Ireland , and then in other places. Two years later (1830), I went to Cambridge and Oxford . In this latter place, some that are still engaged in the work, shared my convictions, and felt that the relation of the Church to Christ ought to be that of a faithful spouse.

By invitation I went to Plymouth to preach. My habit was to preach wherever people wished, whether in public buildings or in private houses. More than once, even with ministers of the national church, we have broken bread on Monday evening after meetings for Christian edification; where each was free to read, to speak, to pray, or to give out a hymn. Some months afterwards we began to do so on Sunday morning, making use of the same liberty, only adding the Lord's Supper, which we had, and still have, the practice of taking every Sunday. About that time also, some began to do the same thing in London . The unity of the Church, “as the body of Christ”, the coming of the Lord, the presence of the Holy Ghost here below in the individual and in the Church, an assiduous proclamation of the truth, as well as the preaching of the gospel on the ground of pure grace, and that of an accomplished work, giving in consequence the assurance of salvation when received into the heart by the Spirit, practical separation from the world, devotedness to Christ as to Him Who has redeemed, a walk having Him only as the motive and rule, and other subjects in connection with these; all this has been treated of in separate publications, as well as by means of periodicals, and these truths have been largely spread abroad.

A good many ministers of the national church left nationalism in order to walk according to these principles; and England became gradually covered with meetings, more or less numerous. Plymouth being the place where most of the publications originated, the name “Plymouth Brethren” became the usual appellation given to such meetings. In 1837, I visited Switzerland , and these truths began to be known there. I returned there more than once. The second time, I remained a considerable time at Lausanne , where God worked in conversions, and gathered a number of the children of God out of the world.

At the same time, quite independently of what was going on in Switzerland , a brother who was laboring in France had awakened an interest in a considerable district where the people were, in general, plunged in infidelity and darkness. A few young believers went to work in France . God raised up others also. God has blessed these laborers by numerous conversions, thank God, especially in the south of France . From the beginning I have visited these countries and shared with joy the troubles and fatigues of these brothers; but it is they who have actually labored at the work.

Almost about the same time in the eastern part of France , a like work had begun independently of this one. More recently, the work has begun to get established in Holland , and also in the south of Germany .

Gospel preaching in Switzerland and England has led to the formation of some meetings amongst emigrants to the United States and Canada . The evangelization of Negroes led to others in Jamaica and Demarara, as also amongst the natives of Brazil through a brother who went there and has since died. The English colonies of Australia have also meetings, but this sketch will be sufficient for you.

Brethren do not recognize any other body but the body of Christ, that is to say, the whole Church of the firstborn. Also, they recognize every Christian who walks in truth and holiness as a proven member of Christ. Their hope of final salvation is founded on the Savior's expiatory work, for whose return they look, according to His Word. They believe the saints to be united to Him already, as the body of which He is the Head, and they await the accomplishment of His promise, expecting His coming to take them to Himself in the Father's house, so that where He is, there they may be also. Meanwhile, they have to bear His cross and to suffer with Him, separated from the world, which has rejected Him. His person is the object of their faith, His life the example that they have to follow in their conduct. His Word, namely the Scriptures inspired of God, that is to say the Bible, is the authority, which forms their faith. It is also its foundation, and they recognize it as that which should govern their conduct. The Holy Ghost alone can make it effectual both for life and practice.”

Some historians think that Dr. Cronin is the founder of this movement. In History of the Plymouth Brethren by W. Blair Neatly, 1902, it claims that “Dr. Cronin learned certain things before J. N. Darby, but only in the germ and much simplicity.” Napoleon Noel, another historian, asked this question, “But could every person who had watched the steam raise the lid of a boiling tea kettle claim to be the inventor of the steam engine? There were many gliders, but no airplanes until the Wright brothers invented them. Benjamin Franklin attached a brass key to a kite string and discovered electricity, but is he to be credited with all that Thomas A. Edison later accomplished? If these writers claim that Dr. Edward Cronin was the first to learn Christian liberty, ecclesiastical and ministerial in his own heart and for himself individually, I do not think that anyone could either prove or disprove such a claim.” But as far as the Church of God was concerned, there was chaos as to these and many other matters, until J. N. Darby was used of God to bring cosmos out of chaos.

No one can honestly dispute the fact that Mr. Darby was used of God in the recovery for the Church of a vast amount of most precious and important truth that had been lost and forgotten almost from the time of the apostles, but as these writers have thought fit to compare others of his time with him, yea, place others before him, we need only reply that it can be said of him as it could of no other one of his time, that the Lord used him to bring cosmos out of chaos for the Church of God.

From what they say, this impression might easily be gathered. “These three men were breaking bread together in Dublin in 1827. Therefore when Mr. Darby came there, he had the privilege and joy of meeting with them.” But nothing is easier to prove than that it was at Mr. Darby's suggestion that they broke bread together, and this definitely marked the beginning of a continuous testimony, which has not broken up to the present day.

In many striking respects, Darby's work resembles that of John Wesley. John Wesley could never conscientiously bring himself to separate from the establishment. John Darby, on the other hand, could not conscientiously bring himself to remain within her pale. There was much resemblance between these two giants in missionary zeal, earnestness, devotedness, and thoroughgoing evangelism. In Mr. Darby's case, there was along with the most enthusiastic and ardent evangelism, a clear and definite teaching as to the Church of God in the areas of: the body of Christ, the coming of the Lord, prophecy, dispensational truth, the Word of God, the operations of the Spirit, and the calling and privileges of the Church.

In the early days of his ministry at Powerscourt Castle and subsequently in various centers of England , great attention and interest was aroused by this teaching. Sixty or seventy of the most devoted clergymen, and some dissenting ministers attended the meetings and enjoyed the truth together at one time, until they became alarmed as to where this would grow. Then the inevitable reaction followed.

J. N. Darby, like any other human being on earth, had some shortcomings. When someone is converted, certain changes take place. In some people we can see a great transformation; however in others we may not find any changes outwardly. Although a Christian becomes a new creation, they still retain their personal traits.

We often hear Hebrews 13:7 quoted in reference to men of God who have taken a leading role among Christians. But that verse says to imitate their faith, not to imitate their peculiar manners and habits. These habits may be good or bad; good for the original brother, but bad for the pretender.

“I heard of a group of Brethren who while praying had the habit of clearing their throats repeatedly because Brother Darby apparently used to do so. Is this what the Lord wants? It is important to see the difference between imitating a person's characteristics and habits and imitating his faith.”

Darby described an incident to discourage unnecessary imitation. His spectacles had been broken in a Canadian trip and someone gave him a gold pair of glasses. Then a brother in Barbados seeing this began to wear gold rings on his fingers and commented like this, “Oh, they are not a bit worse than Darby's spectacles.” So Darby went and got another pair of glasses. These types of behaviors are more prevalent among Indian people. Many young preachers imitate the voice, mannerisms, and many habits of their particularly favorite leader. Do we not often justify things that we do by taking a spiritual brother as our standard? We think that if such a spiritual brother can do this or that we can, too. Darby did not think twice about the glasses being gold, but the other brother thought he was therefore justified in wearing gold rings. Thus the gold glasses were a stumbling block that Satan was eager to take advantage of. If the other brother had imitated Darby's faith, he would have acted very differently. Darby saw such things as wearing rings as a hindrance and indulgence of the flesh.

Many critics had labeled Darby with many negative descriptions. However, he was just like anyone else. To present him as faultless would be nonsense. If he had been an ambitious man, anxious to build up a great and prosperous society, with a view to illustrate his own name rather than the glory of Christ, he might have compromised with Mr. Newton and thereby saved the society from the schism which followed.

Darby was lion-like against all that assailed Christ's person and work, or undermined God's Word. His simplicity was touching and edifying. An old Christian woman who sought fellowship visited him. Her account was that several young gentlemen called to see her, whose learned talk she hardly understood. But a dear old man visited her with whom she felt quite at home: “He was so plain.” It was J. N. Darby. He was straightforward and was able to listen to evil stories told him by rash and self-seeking persons whom he credited with honesty.

J. N. Darby loved the poor and downtrodden. Despite his immense learning, his humility was very striking. One brother remarked like this, “Christ still hung crucified under Hebrew, Greek, and Latin.” So learned and pedantic was the preaching of that day. This was not so in Mr. Darby's case however, for how few ever heard an allusion to the Hebrew or the Greek in his addresses. So much so those expectant strangers wondered and said, “What! Is this the great Mr. Darby?”

A common instance of his greatness of character and humbleness of mind occurred at a reading meeting, where a brother advanced a particular theory, professedly based upon a quotation from J. N. Darby's collected writings. After a pause, Mr. Darby replied, “Then J. N. D.'s writings are entirely at fault, for it is obvious that the theory is quite unscriptural, and therefore unsound.” Needless to say, the brother had misread and misquoted Mr. Darby; he had in fact read his own ideas into the book, which is not difficult.

His tender thoughtfulness and consideration for children was markedly displayed during one of his many visits to the United States . A poor brother, whose children kept tame rabbits, was extremely anxious to entertain the great man to dinner. The long- wished for opportunity arrived. Mr. Darby, with his usual Christian courtesy and tact, declined an influential brother's invitation to dine, but proceeded to the poor man's house. The household was all on the tiptoe of expectation and pleasurable excitement with the sole exception of one downcast little fellow, whose tame rabbit had been requisitioned as the principal dish for the honored guest's reception. While the dinner was in the process of being served, Mr. Darby, noticing the little lad's downcast demeanor, inquired the reason.

The little fellow (contrary to previous instructions) blurted out the whole truth, with the result that J. N. D. expressed his sympathy with him in a practical manner. Declining to eat any of the little fellow's pet, as soon as the meal was over, he took the boy to where there was a large tank of water, and producing some mechanical toy ducks from his pocket, the great man played with the little boy for an hour or so. Thus he conferred all the honor of his company upon a little child in the hope of partially consoling him for the loss of his pet.

A conference was held in London in 1845. Only on the afternoon of the third day did J. N. D. rise to speak, and this, after a well-known friend had alluded to his silence. Mr. Darby explained that he had not spoken because so many brothers had a great deal to say. It was a most impressive discourse; for after many of the leaders had spoken with considerable power and unction, he gave a terse summary, which set their main points in the best position. He brought a flood of fresh light from Scripture on all of them. William Kelly, Darby's personal friend for almost forty years, said, “I have ever regarded J. N. Darby otherwise as a great and good man; and the terms rarely go together.”

Julius Anton Von Poseck, who worked with Darby on the German translation of the New Testament, and knew him for about thirty years, wrote of him; “You could not be in his presence more than a few minutes without soon feeling that you were in the presence of a great man and even greater servant of God. I have often wondered at God's grace in J. N. Darby, which was able to sustain him in such healthy spiritual simplicity for so many years, in spite of the increasing amount of human praise surrounding him.”

Walter Scott, best known for his Handbook of the Bible and Exposition to the Revelation of Jesus Christ , wrote in connection with Darby's death:

“It has been the experience of most men brought into personal contact with Mr. Darby, that the influence exercised over them was overwhelming. His marvelous power in grappling with principles and tracing their applications to their legitimate results; his simple and unaffected piety; combined with the ripest scholarship and unequalled ability in expounding the Word of God, accompanied by a generous appreciation of the good and excellent outside the ecclesiastical sphere in which he moved fitted him to become, as he undoubtedly was, a recognized leader in the Church of God.”

Darby had a very strong character and personality. His followers spoke almost exclusively of his positive traits – his enemies of his negative traits. Von Poseck wrote that Mr. Darby had, as many men of great natural mental abilities, a strong indomitable natural will and an untamable energy.

It is interesting to note that while in Chicago on one occasion, Mr. Darby was invited by D. L. Moody to give a series of Bible readings in Farwell Hall. These were attended by many lovers of the Word of God, but unfortunately suddenly came to an abrupt end as the two clashed over the question of the freedom of the will. Mr. Darby held to what Moody considered extreme Calvinism on this point. Darby affirmed that so perverted was man's will, he could not “will” even to be saved. He based his contention largely on the texts; “which were born not of the will of the flesh, but of God; and It is not of him that willeth, but of God that showeth mercy.” Mr. Moody insisted that man as a responsible person was appealed to by God to turn to Him, and he would be condemned if he did not.

“Ye will not come to Me that ye might have life,” Jesus said to those who refused this message. “Whoever will” is the great gospel invitation. The controversy became so heated one day, that Mr. Darby suddenly closed his Bible and finished his visit with Moody. Another American leader whom Mr. Darby met was Dr. Daniel Steele, the great Methodist divine, and advocate of Wesleyan perfectionism. He was at first greatly delighted with Mr. Darby's downright earnestness of purpose and vast knowledge of the Word. He attended many of Darby's readings in Boston . However, he could not accept the doctrines of grace, and considered Mr. Darby's teaching on the two natures and the believer's eternal security to be utterly false.

One day when Mr. Darby was expounding on 1 John 1:7 showing that the subject dwelt on there was “where you walk – not how.” Dr. Steele interrupted with the question, “But Brother Darby, suppose a real Christian turned his back on the light, what then?” “Then, replied Darby, the light would shine upon his back.”

Later, Dr. Steele wrote a book against the Brethren called Antinomianism Revived or Plymouth Brethrenism Exposed . F. W. Grant ably answered this in Christian Holiness: Its Roots and Fruits . Mr. Darby, however, had the greatest patience with the poor, unlettered, simple believers. At his Bible readings, he was frequently known to help an uneducated brother out with his questions, and to go over the same ground again until the difficulty was cleared up. Occasionally, his stock of patience ran out with those of another class whom he thought were inclined to temporize with the truth under consideration.

The Reverend Sir Charles Brenton commented that he never knew a man in whom the “two Adams ” were so strong as they were in Darby. The negative side of Darby's character is undeniable, and it would not be honest to try to play it down. Darby was an Englishman by birth and upbringing, but he also had an Irish background. The people of each land have some distinct characteristics. Darby bore characteristics of his background as we all do, but as a Christian, he sought to bring the negative ones under Christ. The Lord Jesus was Darby's one and all. He gave up all for Christ, and he held fast to all he considered true, regardless of the cost. Like Paul, he stayed single, and consecrated his life for Christ. Someone once said that Darby was the most gullible man in all of England . Darby often made mistakes in trusting men who were unworthy of his trust, especially if he believed that they had suffered for Christ and for the truth. Darby was too easily deceived. He had the habit of believing the first person that came to him with a story.

Darby was also well known for his consideration of the needs of others. Once he heard of a poor brother who thought of going to America because he was no longer able to support himself in England . Darby gave him a check to cover his expenses. During a conference, Darby stayed as a guest in a large house. At bedtime, he was missing. The others finally found him sleeping in a loft so that a poorer brother, whose loft bed he now occupied might have his more comfortable quarters in the house.

Darby sought to be a help wherever he could, even helping out in a barbershop that belonged to a brother who had been taken ill.

Darby had a great affection for the poor, and preferred to stay with them when traveling abroad rather than with well-to-do believers. This is all the more interesting when one considers the fact that he had been brought up in a rich family, and had certainly never known any want as a child.

Neatby recorded the following incident: Darby had arrived at the railway station of a continental town where he was expected to make some little stay. As he stepped from the train, he found himself face to face with a formidable contingent of the local Brethren. Several ladies of good position were there, all jealous for the honor of becoming his host. It was a delicate situation, but Solomon could not have been more equal to it. Darby asked who generally hosted the visiting ministering brothers. All eyes turned upon a very humble looking brother, who had hitherto kept modestly in the background. Darby walked up to him and informed him that he would stay where the ministering brothers are in the habit of staying. And the entertainer of obscure itinerants became the host of the great man himself.

Darby and Kelly were once invited to a sister's place for the study of the Word of God. When they arrived, Darby was very disappointed to see that all the other guests were of the higher class. This grieved him very much, and when he was asked to give thanks, he begged Kelly to do so. He felt that the sister's act had been contrary to the mind of Christ since she had not given the more lowly saints an opportunity for hearing the Word.

Once, Darby was traveling in Switzerland and he visited a brother who owned a factory. This brother was in the habit of offering strangers and poor people something to eat and a place to rest. Darby arrived and used the back entrance, which was used by the poor. He was not recognized by the servants and was treated as the rest. Darby took this in stride, without revealing his identity. After refreshing himself, he continued on his way. Perhaps the thing to be feared most is the desire to be rich, as 1 Timothy 6:9 warns us. If one is already rich, then he might be able to use his wealth for the Lord and the Lord's own, but there is an admonition for him too, in 1 Timothy 6:17-19.

Kelly says that Darby lived out his faith. He hated for Christians to have the pride of life, and justly felt that one little license opens the way for much greater ones. True spirituality does not necessarily mean great intellectual understanding of all the doctrines of Scripture. In fact, true spirituality is often found in the simplest brothers whose all is Christ. Darby again said, “True spiritual superiority does not assert itself, but makes itself felt. It does not look for acknowledgement, but is acknowledged because real.” Darby did not seek for him a high place among believers, at least not in the way his opponents seemed to think. He wanted only to serve. Christ was everything to him, and others recognized this. It was for this reason he held such an important place in the hearts of so many of the Lord's own. They saw something of Christ in him.

Darby was well known for his great love for children and understanding them. While laboring in Eastern France and Switzerland , Darby often stayed with poor mountaineers. When the mothers would be working out in the fields, he would be half occupied with his studies because of the children who sat about him. He helped them with their work, and he played with them. Darby was known to have rolled up his overcoat to be used as a pillow for a sleeping child whose uncomfortable position had attracted his attention while he was addressing a meeting. On one of his many sea voyages, Darby was seen at night walking up and down the deck with a restless child in his arms, so that the worn-out mother might be able to sleep.

George Campbell Morgan, a well-known preacher and author of over sixty books, said that one of the cherished recollections of his boyhood was meeting Darby, who had come to visit his father. Morgan recalled the almost reverential awe that came over him in the presence of such a great man. His awe disappeared, but his reverence remained as the visitor spoke kindly to him about his studies.

Regarding the conferences that took place during the 1870's in Vinton , Iowa , Anne Mabel Roberts wrote:

As I am not able to speak worthily of dear J. N. D. as a teacher and servant of God, of his long years of devoted ministry, of his many and valuable writings and translations of Scripture, I must content myself with telling you a little of him as a man, and especially of those things which appeal to the young. Mr. Darby was a grand old man, in the vigor of manhood, although his hair was almost white. His features were rugged, but noble. He would have made a kingly king, so great was the dignity of his bearing; and yet he was as simple as a child, and had a fine sense of humor.

Your Aunt Anna (Mrs. Fleming) was not three years old. She was a little mischief, running all around and quite at home all over the house. Mr. Darby occupied the parlor bedroom. Going there after a meeting, he could not find his keys. At once he thought of Anna. Taking her by the hand, he began to hunt in the grass where he had seen her playing. He soon found them – and then! – such a funny scolding he gave her, while she stood laughing all the time. I have heard that he was great at playing bear with little folks – growling to their delight and terror.

Darby wrote a touching and comfortable letter to a young boy on the loss of some pet birds. He reminded him of the Creator's care even in small birds, and His overall purpose.

Darby had an appreciation for music. According to William Kelly, Darby had a sweet voice and a good ear, but he feared music would become a distraction.

We may not be able to agree with all the details of this letter, but there are some divine principles found in it:

I am very thankful your conscience has been exercised about the music. I can sympathize with you, for as far as the ear goes; music had the greatest power over me, though I was never taught to play. But the ground of those who wrote you to keep it up is all wrong and not true. It is not for Christ they wish you to keep the harmonium, and that decides the case. I am not a Jew, nor am I in the New Jerusalem where all will be to God's glory, though not in the highest way, for the Father does not come in here. I could suppose a person earning his bread by music, though I think it a very dangerous way, as Peter did by fishing, which is no excuse for a person spending his time fishing to amuse himself.

All these pleas of “gifts of God” are bringing in nature – when it is fallen – into the worship or service of the new man and the Lord, and spoiling it. I have known hunting justified by the hounds having scent. No instrument can equal in effect (says Haydn) as the human voice. Besides, as I said, it is not true. It is merely helping the pleasure of fallen nature, not a thing evil in itself, but connecting sensual pleasure with spiritual life. It is not the thing to begin with a ruined soul, but we have to live by God's Word. Harps and organs down here began in Cain's city, when he had gone out from the presence of the Lord. In point of fact, artistic musicians as a general rule are not a moral class; the imagination is at work, not the conscience, nor the heart.

John Nelson Darby was a most voluminous and original writer of theological books and tracts. Foremost amongst his works was his translation of the Bible (an entirely free and independent rendering of the whole original text, using known helps). It was translated into German, French, Greek, and English. The revisers used his New Testament, and were astonished at the amount of painstaking research exceeding that of most, if not all, as two of the best in the company. In itself, this would have been the life work of any ordinary man. Darby knew ancient Latin, Hebrew, and Greek and modern French, German, and Italian. He could also understand Dutch. While visiting New Zealand , he learned the native language, Maori, and was able to preach in it.

His first pamphlet, which he wrote at the age of twenty-eight was entitled “The Nature and Unity of the Church of Christ .” He continued in his publications until his death at the advanced age of eighty-two.

He lay bare both Irvingism and Puseyism; he demolished the skepticism of Professor Newman, and the faithlessness of his elder brother, the Cardinal John Newman. He exposed Mr. B. W. Newton's thoughts on the apocalypse as well as his more subtle errors as to Christ. He refuted the “perfectionism” of John Wesley.

Darby possessed a highly critical faculty, but carefully refrained from exhibiting it in his ordinary ministry. His works are not popular in style or method, but they are solid, spiritual, and profound, and abundantly repay careful study.

The largest of Darby's published works is his collected writings in thirty-four volumes. William Kelly performed the difficult task of collecting and editing all the articles Darby had written, and all the transcriptions of his lectures.

Darby's writings also include three large volumes of his letters, some excellent hymns, and poems as well. Darby's writing style was very hard to read and understand, making them not very attractive to most believers. He was careless in his writing, although he knew how to write well. Darby's writings are often studied as carefully as the Scriptures themselves and usually in the same way – that is, searching for hidden meanings. Many believers considered Darby a special servant of the Lord, fitted with great natural abilities and spiritual gifts for the accomplishment of an important task within the Christian church. When Darby saw false teaching, regardless of any personal feelings or friendship, he ruthlessly dealt with them. After an exchange of letters of a controversial nature, one writer remarked that Darby wrote with a pen in one hand and a thunderbolt in the other.

J.N.Darby and F.W.Grant taught household baptism. They taught believers baptism for new believers. William Kelly favored only “believers' baptism.” Though Darby held strong views on baptism, he favored the stance taken by the apostle Paul, “Christ sent me not to baptize, but to preach the gospel.” 1 Corinthians 1:17. Darby did not try to persuade others about his views regarding baptism, but left it up to each believer's conscience. The theory of household baptism is that when a father or mother of a family is saved and baptized, each member of that family should also be baptized, including infants and servants. Furthermore, that all children subsequently born in to the family should also be baptized. These baptized persons are introduced in to a place or “circle of privilege,” or in to “the kingdom of heaven,” or saying they are, by baptism, brought on to “Christian ground. However, they do not believe those who are baptized are thereby regenerated, but simply introduced in to a sphere of privilege that the children of unsaved parents do not enjoy.” “Household Baptism” is often wrongly called infant baptism. Here is a quote by Bro.A.C Brown. “ The view called household baptism understands that baptism is the divine ordinance of reception in to the sphere of Christian privileges on earth. Thus, baptism is not looked upon as a public testimony to the salvation of the soul already accomplished; rather, it has in view, as in Romans 6, a walk for the believer that comports with the meaning of baptism.”

On April 29, 18 82 , Darby went to be with his beloved Savior the Lord Jesus Christ.

J. N. D. had been brought to Bournmouth some weeks before his death, to the house of Mr. Hammond, an ex-clergyman of the Church of England.

On the morning of the funeral there had been a prayer meeting at Sunbridge House (Mr. Hammond's), at which a farewell letter of Mr. Darby's to the Brethren was read, and subsequently copied for private circulation. The distance from the cemetery gate to the grave was considerable. The pallbearers were changed several times, so as to give as many brethren as possible the privilege of carrying the body to the grave. Many people gathered and every voice was hushed. Nothing was heard but the tread of many feet – almost as regular as the measured tread at a military funeral.

After a minute's silence, Mr. Adam gave out the hymn “O Happy Morn” sung to praise. Mr. C. E. Stuart of Reading , read from Matthew 27:57-60. In a few words, he pointed out the contrast between the burial of the Master and the burial of the servant. To the few around the Lord's grave, it seemed that all their hopes had been cut off. How different it is to us today in committing the servant's body to the grave through the death of the Master. Next Mr. Hammond prayed and then Dr. Wolson of Edinburgh read from Genesis 48, part of verse 21, “ Israel said unto Joseph, Behold I die but God shall be with you.” More passages were read from Philippians 2:12,13 and Revelation 1:17,18. Mr. Blyth gave out the one-verse hymn, “Soon Thou Will Come Again”. Then Mr. Charles Stanley read from John 14:1-3 and 1 Thessalonians 4: 14 -17, the Father's House and the Rapture of the saints. In a few words he referred to his departed brother as having the means of reviving the truth as to the Lord's coming. Another hymn was sung, “Lord Jesus Come,” given out by Dr. Christopher Wolston. The Brethren then lowered the coffin into the grave. Mr. Roberts of Worcester prayed. “Brightness of Eternal Glory” was then sung to Alma , followed by the doxology “Glory, Honor, Praise, and Power” which closed the funeral.

There were a large number of friends present from all parts of the country. The S. W. Railway ran a special trip to London in the evening to take back those who had come from the city. There was erected a large, plain stone to mark the resting-place of the richly gifted servant of the Lord. Darby's epitaph read as follows:

Professor Francis William Newman, Benjamin Wills Newton, Dr. Edward Cronin, George V. Wigram, George Muller, and William Kelly were all at one time friends or intimately associated with Mr. Darby.

Almost every writer on Darby has felt it incumbent upon him to incorporate in his narrative Professor Newman's striking pen-portrait and appraisal of John Nelson Darby. Professor Fancis William Newman (brother of Cardinal Newman) was associated with Mr. Darby in rather early days, but alas, widely drifted from his teaching. He had won an unusually high double First-class at Oxford , and became resident tutor at Sergeant Pennefathers. But ere long, after a brief missionary journey to the East along with Mr. A. N. Groves and others, Newman returned to England and lapsed into a form of skepticism or Deism, at least as soon as Mr. Darby's personal influence was withdrawn. Professor Newman's reminiscences of those early days are interesting, as he states:

After taking my degree, I became a Fellow of Ballial College, and the next year I accepted an invitation to Ireland , and there became a private tutor for fifteen months in the house of one, now deceased, whose name I would gladly mention for honor and affection, but I withhold my pen. While he paid me magnificently for my services, he behaved towards me as a father, or indeed as an elder brother, and instantly made me feel as a member of his family. His great talents, high professional standing, nobleness of heart, and unfeigned piety, would have made him a most valuable counselor to me; but he was too gentle, too unassuming, too modest; he looked to be taught by his juniors, and sat at the feet of one whom I proceed to describe. This was a young relative of his, a most remarkable man, who rapidly

gained an immense sway over me. I shall henceforth call him ‘The Irish clergyman'. His bodily presence was indeed ‘weak'. A fallen cheek, a bloodshot eye, crippled limbs resting on crutches, a seldom-shaved beard, a shabby suit of clothes, and a generally neglected person, drew at first pity, with wonder to see such a figure in a drawing room. It was currently reported that a person in Limerick offered him a halfpenny, mistaking him for a beggar; and if not true, the story was yet well invented.

This young man had taken high honors at Dublin University , and had studied for the Bar, where, under the auspices of his eminent kinsmen, he had excellent prospects; but his conscious would not allow him to take a brief, lest he should be selling his talents to defeat justice. With keen logical powers, he had warm sympathy, solid judgment of character, thoughtful tenderness, and total self-abandonment. He before long took holy orders, and became an indefatigable curate in the mountains of Wicklow.

That a dozen such men would have done more to convert all Ireland to Protestantism, than the whole apparatus of the Church establishment, was ere long my conviction; though I was at first offended by his personal affectation of a careless exterior [never was a greater mistake: it was his unworldly principle and practice.] I soon understood that in no other way could he gain equal access to the lowest orders, and that he was moved, not by asceticism nor by ostentation, but by a self-abandonment fruitful of consequences. He had practically given up all reading but the Bible, and no small part of his movement soon took the form of dissuasion from all other voluntary study. In fact, I had myself more and more concentrated my religious reading on this one book; still I could not help feeling the value of a cultivated mind. Against this my new eccentric friend (having himself enjoyed no mean advantages of cultivation) directed his keenest attacks.

I remember once saying to him, ‘The desire to be rich is absurd; but if I were a father of children, I should wish to be rich enough to secure them a good education.' He replied, ‘If I had children, I would as soon see them break stones on the road as do anything else, if I could only secure to them the Gospel and the grace of God.' I was unable to say amen; but I admired his unflinching consistency.

For now, as always, all he said was based on texts aptly quoted and logically enforced. He made me more and more ashamed of political economy and moral philosophy and all science, all of which ought to be counted dross for the Excellency of the knowledge of Christ Jesus our Lord.

For the first time in my life, I saw a man earnestly turning into reality the principles, which others professed with their lips only. Never before had I seen a man so resolved that no word of the New Testament should be a dead letter to him. I once said, ‘But do you really think that no part of the New Testament may have been temporary in its objects? For instance, what should we have lost if St. Paul had never written, The cloak that I left at Troas bring with thee and the books, but especially the parchments? He answered with the greatest promptitude, ‘I should have lost something; for it was exactly that verse which alone saved me from selling my little library. No, every word, depends upon it, is from the Spirit and is for eternal service.'

In spite of the strong revulsion, which I felt against some of the peculiarities of this remarkable man, I for the first time in my life found myself under the domination of a superior. When I remember how even those bowed down before him who had been in the place of parents-accomplished and experienced minds- I cease to wonder in the retrospect that he reverted me in such bondage.

Mr. Benjamin Wills Newton and J. N. Darby first met at Oxford in 1830, where Newton was a Fellow of Exeter College. Of his character some suggestive words of the late C. H. Spurgeon are illuminative. He says, “That in matter and spirit, Mr. Newton is far removed from the Darby school.” He was a scholarly man, of grave, sober manners and of very considerable influence over a certain class, especially people of leisure. B. W. Newton was perhaps the man whose learning ability and piety outshone all others in England . It was he who was used of God to begin the work at Plymouth . Newton invited Darby to visit him at his home in Plymouth .

The work had great success in Plymouth , and it was said that there was not one household there without at least one representative attending the meetings. In fact, the theater had to be closed for three years because no one seemed to be interested in this sort of amusement or entertainment anymore. The general desire among many was to live in separation from the world. Contrary to what might have been expected, the owner of the theatre, who had suffered great external loss, did not become embittered, but joined the others who had chosen this path of separation and devotion to the Lord. There were no distinctions between rich and poor. All was happiness and peace. Their dress was plain, their habits simple, and their walk was distinguished by separation from the world.

The meetings of the assembly were calm, peaceful, and hallowed; their singing was soft, slow, and thoughtful; their worship evinced the nearness of their communion with the Lord; their prayers were earnest for an increased knowledge of God, and they had deep searching of the Scriptures under the guidance of the Holy Spirit, while the exercise of the varied ministry under the power of the Spirit.

These believers also lived a great deal in each other's houses and company, so that there was no such thing as domestic privacy among them. The designation, Plymouth Brethren, so well known today, came from the fact that the believers in Plymouth had no name, did not belong to any particular denomination, and so they were spoken of by others as brethren from Plymouth ; this led naturally to Plymouth Brethren. Also, it was in Plymouth that the movement first came into public notice.

Darby did not remain long in Plymouth . He visited Oxford several times in the next two years, and also went to London and Scotland . The purpose of his visit to Scotland was to investigate what had been called a renewed outpouring of the Holy Spirit, accompanied by gifts of healing and speaking in tongues. Darby's verdict was negative. He felt that in the early Church the sign gifts- including healing, miracles, and speaking in tongues- were given so that the world could see a demonstration of God's power and blessing upon Christianity (I Corinthians 14:22). Miracles were linked to the original establishment of a new testimony of God, and were meant to be temporary. What would be their value today when, according to his view, the Church was in ruins?

Newton , of the original four, was left alone at Plymouth , where he soon exercised a great influence. As a teacher, he was very attractive and convincing, possessing great natural gifts. The striking appearance of his eagle- like face only added to his impressiveness.

This all proved to be a danger. In the beginning the danger was not so apparent, but in time, Newton would turn against the teaching of the Brethren. He later held and taught fundamentally false doctrine as to the person of Christ.

Mr. Newton had attended a number of the conferences in Ireland , until it became evident that he and Mr. Darby were hopelessly at variance, both on prophetic teaching and in regard to the nature, calling, and order of the Church. The learned Dr. Tregelles warmly supported Mr. Newton in his views.

In 1835, Samuel Prideaux Tregelles, who would become so well known as a Biblical textual critic, joined the Plymouth meeting. Tregelles assisted Wigram in the early stages of his work on the Englishman's Greek (1839) and Hebrew (1843) concordances. Wigram himself provided money for this work, a sum fifty thousand pounds, and spoke of it as simply passing through his hands. In this work he rendered an eminent service to the whole Church of God .

Mr. Newton was a voluminous writer. He lived to be ninety-three years of age, and after his separation from the Brethren, became the pastor of an independent congregation characterized by his particular teaching, in the city of London . This was the man who was destined to be the means of rendering the Brethren asunder. In the minds of many even today, he is the very incarnation of iniquitous teaching.

Newton viewed with extreme disfavor any departure from Puritan theology, except along eschatological lines. For him, the Church included all the faithful from Abraham down. He considered Mr. Darby's dispensational teaching as the height of speculative nonsense. He was vehemently opposed to the idea of the Church being a special company of whose calling and destiny the Old Testament knows nothing- a line of things emphasized by Mr. Darby.

At the Powerscourt meetings, Sir Edward Denny and Mr. Darby suggested the idea of the cancelled seventieth week of Daniel, beginning after the rapture of the Church. G. V. Wigram and J. G. Bellett readily accepted it as the key to the prophecies. It was, however, utterly rejected by Mr. Newton, who maintained that the Church must go through the final Tribulation, and that the Rapture would be coincident with the “appearing.” Other differences gradually led to Mr. Newton's absenting himself from these gatherings in after years.

Christ came by birth into man's relative condition as a sinner, and into Israel's condition as under a broken law, making part that, of an accursed people; that He was exposed to and threatened by the consequences of this position – not vicariously, but being one of them; that He had the experiences which an unconverted electman, if he felt rightly would have; that He had to work His way up to a point where God could meet Him; that He preserved Himself in a measure, from the consequences referred to above, and extricated Himself out of that condition by His life under the law; that subsequently He underwent what was due to it, vicariously on the Cross; that is that Christ was under the doom of death, and subject, not vicariously, but as associated with us, to condemnation and wrath; but He freed Himself from that position by keeping the law; that what He suffered when in this position during the first thirty years of His life was the infliction of God upon His soul; not entering into the condition of man merely in spirit, though this might be true too, and that He got out of this condition-this relation to God, at John's baptism (though in this Mr. Newton contradicts himself).

Irvingism taught that there was no personal sin in Christ, but that there was in the nature He took; so that He was exposed and liable to death.

• The Lord Jesus at His birth, and because He was born of a woman, partook a certain consequences of the Fall, mortality being one, and because of this association by nature, He became an heir of death, born under death as a penalty.

• The Lord Jesus at His birth stood in such a relation to Adam as his federal head, that guilt was imputed to Him; and that He was exposed to certain consequences of such imputation- as stated in Romans 5:12, “By one man's offense- by one man's disobedience . . .”

• The Lord Jesus was born as a Jew under the broken Law; and was regarded by God as standing in that relation to Him; that God pressed upon His soul the terrors of Sinai as due to one in that relation.

• The Lord Jesus took the place of distance from God, which such a person so born and so related must take, that He had to find His way back to God by some path in which God might at last own and meet Him.

• So fearful was this distance, and so real was this relationship by birth, and so actual were their attendant penalties of death, wrath, and the curse, that until His deliverance, God is said to have rebuked and chastened Him in His anger and hot displeasure.

• Due to these dealings from God and Christ's sufferings under them, the language of Lamentations three and Psalms six, thirty-eight, and eighty-eight, etc. has been stated to be the utterances of the Lord Jesus while under this heavy pressure from God's hand.

• The Lord Jesus extricated Himself from these inflictions by keeping the Law; and that at John's baptism the consequent difference in Christ's feelings and experience was so great as to have been illustrated by a comparison of the difference between Mount Sinai and Mount Zion , or between law and grace.

• Therefore, it was stated that He had the experience of an unconverted, though elect, Jew. Later, Mr. Newton retracted most of the aforesaid doctrines.

Question: Could it be said that although the Lord Jesus never relinquished communion with His Father, yet it was in abeyance during the three hours of darkness on the Cross-, when as the sin-bearer He was forsaken by God?

Answer: We do not believe that there is any Scriptural support for the thought that during Christ's three hours of darkness on the Cross, communion between the Father and the Son was in abeyance. The gospel of John especially shows that there was perfect and unbroken communion between the Father and the Son- always-perfect union and perfect unanimity (John 10:30 ). It should be remembered in this connection that Scripture does not say that the Lord Jesus was forsaken of His Father, but of His God. The communion of the Son with the Father rests upon their eternal relationship in the Godhead, and being founded upon their essential Being, it could never be interrupted, nor be in abeyance.

DR. EDWARD CRONIN

Dr. Edward Cronin learned Christian liberty, ecclesiastical and ministerial, even before Darby, but only in the germ and with much simplicity. He was born in England , and being a Roman Catholic, he came early under the rough and ready discipline of his bishop. It was in Cork, England, that a Roman shepherd, finding Cronin reading a Protestant copy of the Scriptures, knocked him down right on the spot. This served to open the door for his escape from Catholicism. He proceeded to Dublin as a medical student, and here learned from his study of the Bible that Christendom was very anomalous, so he very sturdily refused to join himself to any sect. He was allowed to take communion in the Lord's name by the Independents for a while, but later was excluded because he declined to become “a member” of their church like the rest. Soon afterwards, God led him to take a simple Christian stand based upon the N. T pattern. Some historians believe that he is the one who received this new light first.

After a long life of devotion and fidelity to the Lord and His people, he passed away in 1882 to be with Him Whom he had devotedly loved and served. His end was more than peace, for constantly upon his lips was the name of the Lord. One of his last utterances was the well-known verse:

Be unto the Lamb forever

Jesus Christ is my Redeemer

K.V. Simon of India

K.V. Simon was born at a time when the dawn of renaissance in life and letters was yet to break on the Kerala horizon, in a small village called “Edayaranmula.” There was little facility for formal education beyond the primary level. Young Simon's formal schooling came to an end when he was just thirteen and at that tender age he was obliged to accept the post of a teacher in the local school. However his elder brother K.V. Cherian, a distinguished scholar, had given him a good start in “Sanskrit,” one of the ancient languages of the world. It is amazing how with his meager background, Simon was able to reach great heights as a scholar, poet, singer, and preacher during the 61 years of his life (Feb, 7, 1883 to Feb 20, 19 44)

He not only witnessed historic changes in the political and cultural life of India , but also outgrew his shell fast and came to be recognized as a beacon light, enhancing the quality of life around him

Mahakavi (great poet) was a polyglot who knew many languages like Tamil, Telugu, Kannada, Hindustani, English, Greek, Latin, Hebrew, and Syrian. In his mastery of Sanskrit he can be compared with any great scholar in India . In his native language, Malayalam, he was a gifted poet who combined in himself classical grandeur and lyrical flavor. He was also a prose writer of rare charm, a composer of soul-stirring Christian hymns, an eloquent and scintillating speaker, an outstanding teacher, and an invincible debater. Besides all of this, he had a profound knowledge of the Hindu religion and a remarkable mastery over Christian theology. Above all, he was a towering spiritual leader who lived a life of Great sacrifice with steadfast faith in his master for whom he worked with great zeal and devotion.

It was in 1931 that he published his “Veda Viharam” or “Rambles in the Bible,” an epic in Malayalam poetry. In style, this work follows closely the model of the “Ramayana” and the “Mahabharata” of Ezhuthachen, the father of Malayalam poetry. By its beauty of diction, superb flights of imagination and general grandeur, it reminds one of Milton 's Paradise Lost .

Mr. Simon not only wrote poetry and hymns, but also recited with sweetest voice and style to the delight of his audiences as he mesmerized them.

It is not easy to explain these great achievements unless one considers him a versatile genius and a chosen instrument of God. Such extra-ordinary men appear in life but once in a while. Indians are fortunate to have had one such man in the history of India .

George Vicesimus Wigram was born in 1805 in England . He was the twentieth child (hence his middle name) of Sir Robert Wigram, merchant and ship owner. Two of his brothers were distinguished men; James was Vice Chancellor in the Old Court of Chancery, and Joseph Cotton was the bishop of Rochester .

Mr. Wigram became an associate of Messrs. James Harris, B. W. Newton, and J. N. Darby. He was one of the pioneers who founded the Brethren movement. He was deeply impressed with the unsatisfactory results of Scripture study using the aid of Cruden's concordance. It gave him no clue as to what word in Hebrew or Greek lay behind the English translation. He poured forth his troubles to a clergyman who was well acquainted with both languages. This resulted with his interests becoming centered on the preparation of concordances, which would help Bible students who

Possessed little or no knowledge of the original languages. He spent more than fifty thousand pounds to finish this work. Christ, and he alone, was dear Mr. Wigram's one object in life. Mr. Wigram died at

William Kelly was one of Christ's special gifts to the church. He was born in May, 1821, in England . He was educated at Downpatrick and Trinity College . In his studies at Dublin University , he had the highest honors in the classics. He was brought into Christian liberty through a lady in the Acland family who directed him to I John 5:9-12. He was twenty-four years old when he first met Mr. Darby. He later edited Darby's thirty-four volumes of collected writings, and also Darby's five volumes of the Synopsis . He was a man of recognized erudition, with powers of original research. He possessed rare logical skill, fine precision, and keen controversial force, with high moral power, and spiritual culture.

Kelly was editor of the periodical entitled, “The Bible Treasury”, which commenced in 1856. This journal is replete with the writings of the Brethren's leading expositors; making it a half-century's reliable testimony to the restored truths of practical Christianity. He aided Dr. Tregelles in his investigations as a biblical textual critic; and in 1860, published a critical edition of “The Revelation”. Professor Heinrich Ewald of Gottingen declared it as the best piece of English work of the kind he had seen.

It is impossible to divide or even enumerate the many works of a learned character that proceeded from Mr. Kelly's pen. Some outstanding are his lectures on the Revelation, in which he analyzed Elliott's Horae Apocalpticae . Also, his Doctrine of the Holy Spirit was an exposition of rare value, and declared by Dr. Bledsoe as the best discussion extant on the subject.

Mr. Kelly had a remarkable library of fifteen thousand volumes, which was said to weigh seventeen tons. It included the Great Codices (some in facsimile); all the great polyglots, the works of the Fathers, and the great schoolmen. It was replete in departments of science, philosophy, and history. It was especially rich in the classics, ecclesiastical history, and theology, including many very rare items connected with biblical research.

He has been the subject of frequent suggestive comments from the pen of C. H. Spurgeon, who in his commentary refers to Mr. Kelly in the following terms:

First, as a leading writer of the exclusive Plymouth school. Secondly, as an eminent divine of the Brethren school, which sometimes expounds ably, but with a twist towards the peculiar dogmas of his party. Thirdly, Spurgeon remarks, “We are sorry to see such a mind as Mr. Kelly's so narrowed to party bounds.” Fourthly, “It is a pity that a man of such excellence should allow a very superior mind to be so warped.”

And lastly, he speaks of him as a man “who was born for the universe, has narrowed his mind by Darbyism.” Mr. Kelly highly valued Mr. Darby's writings, and circulated them as widely as possible. He looked upon Darby as unapproachable for Scriptural unfolding of long-lost truths, and for dependence upon God and His Word. “Read Darby”. he used to say, to the last. He often spoke of Darby, and always with great affection. He loved to speak of all that he had done for Christ, of his great abilities, and his consecrated life. Mr. Kelly passed away on March 27, 19 06 .

Perhaps there are comparatively few English-speaking Christians in any part of Europe or America widely read on Scriptural subjects, who are not familiar with the initials, C. H. M.

Mr. Charles Henry Mackintosh was born in Ireland , in October 1820. At the age of eighteen, he experienced a spiritual awakening through letters received from his sister after her conversion. He obtained peace through the perusal of a paper entitled, “ Operation of the Spirit”, by J. N. Darby; being specially helped by words to the effect that it is Christ's work for us, not His work in us that gives peace.

In 1844, he opened a secular school at Westport . In 1853, however, he gave up his scholastic duties. He then went to Dublin and came in contact with J. G. Bellett and other devoted saints of God. The influence of his writings cannot be estimated. He died in November 1896.

Mr. George Muller was born in Prussia , and in his youth plunged into sin and folly. His conversion was sudden. His life appears at once to have turned wholly to God, and rapidly grew in the knowledge of the Scriptures. He was led to reside in Devonshire , and soon became associated with Mr. Henry Craik in the ministry.

In 1832, Messrs. Muller and Craik both came to Bristol and ministered together at Bethesda Chapel. Already in Devonshire , they had learned to lay aside the traditions of “congregationalism”, such as infant baptism, pew rents, a separate ministerial order, and a stated salary. They saw that the Lord's Table was for all believers, irrespective of denominational views and distinctions.

Mr. Muller's heart was led to care for orphans. In the beginning, he had laid down for himself the role that, beyond making known the existence of the institution, he would never apply in any way to man for help. Furthermore, he would never reveal to any human being, outside of those associated with him in the work, the state of the funds, however pressing the need might be. The aim he set before him was not merely for the benefit of the orphans, but much more that it might be a witness to all that God is, as

Encouraged by God's manifested help, he sought to enlarge his ministry. He made a decision early in his ministry that not under any circumstances would he go into debt. He built altogether five orphanages, with accommodation for 2050 orphans and the staff. For seventy-five years he looked up to God only for his needs. He never asked others for help and the Lord miraculously supplied all that he needed. The money that passed through his hands for the orphans in answer to prayer, considerably exceeded a million sterling. Leaving his son-in-law, Mr. James Wright, in charge at Bristol during his later years, from 1874-1892, he traveled and preached in Europe , North America , Australia , India , China , and many other countries.

The secret of Muller's useful life was his simple faith in God and His Word. At the age of ninety-three, in 1898, this man of God was suddenly called from his service on earth into the presence of the King above.

After the interview between Mr. Darby and Mr. Muller in July 1849, a report was put forth by a Mr. W. H. S., who was a leading brother in the Bethesda fellowship, purporting to give the conversation that took place between these two brothers. It is said that Mr. Darby, speaking of B. W. Newton's tracts, remarked to Mr. Muller, “As you have now judged the tracts, the reason why we should not be united no longer exists.” To this Mr. Muller is reported to have replied, “I have only ten minutes now free, having an engagement at one o'clock , and therefore I cannot now enter on this subject; for you have acted so wickedly in this whole affair, that many things have to be looked into before we could be really united again.” With this, it is said, the interview closed. This conversation has been taken to prove by some that in Mr. Darby's judgment, all ground for separation was removed in 1849, and that henceforth it was only personal feeling between the leaders that kept up the breach. From this it is argued that we can safely ignore the personal element, and act upon Mr. Darby's reported statement that, “The reason why we should not be united no longer exists.” Mr. Darby has denied the above-mentioned conversation.

John Gifford Bellet was born in Dublin , in 1795. In Trinity College he met John Nelson Darby and they remained as loyal friends until their death. Both were strong in classical scholarship and both read for the bar-Bellet in London and Darby in Dublin .

By the year 1827, Darby and Bellet started to attend the famous “powerscout prophecy” meetings. In 1828, Bellet, Darby, Hutchinson, and Cronin started breaking bread together. Bellet was the author of many famous books. He passed away in 1864.

Anthony Groves was born in 1795. His father was part owner of a ship, the “Royal George” that sank with many men. Anthony was a very successful dentist. He went to Baghdad to preach the gospel. Famine, plague and pestilence killed thousands of people in Baghdad . During his three-year stay there, his wife, Mary Groves, died of the dreadful plague. From Baghdad , Mr. Groves and his family went on to India . Christians in south India are indebted to Mr. A. N. Groves. His ministry is responsible for the great revivals in

Andrapradesh, Tamil Nadu, and Kerala. J. C. Arulappan was Mr. Groves' disciple. After Arulappan died, Mr. Handler Bird visited and helped them. He went to be with the Lord in 1853.

F. W. Grant was born in London , on July 25, 18 34 . He went to Canada when he was twenty-one years of age. He and his brother, R. T. Grant, were both Church of England clergymen in Canada . At first, they were much opposed to the Brethren, and considered their teachings subversive of sound theology and proper ecclesiasticism. But through the literature, they were led to change their viewpoint. Both resigned their parishes to take their places among the despised Brethren, who gave no recognition to clerical titles, and

looked with disdain on costly, ornate houses of worship and set forms of worship.

Grant came to the United States and lived in Brooklyn , and then in Plainfield , N. J. until his death. He had been a diligent student of the book of Psalms for years. Not only was he attracted to the Psalms contents, but also the form in which they were written: their divisions in the Pentateuch, the acrostic form of a number of them, and their evident relation one to another in various groups. All these things impressed him with the fact that God had written them upon a distinct plan in which the numerical significance of the Psalms,

group and book had a clearly marked and important place. But if the Psalms were written thus, why not all Scripture?

So he went on until he found the same divine harmony throughout the inspired Word. He set to work, and with unbounded patience produced The Numerical Bible issued in several volumes. He was also the author of Facts and Theories as to a Future State , Genesis in the Light of the New Testament , Spiritual Law in the Natural World , The Crowned Christ , and many other precious books and pamphlets which have had an extensive circulation on both sides of the Atlantic .

He loved Christ more than anyone else. He made a significant utterance shortly before his earthly departure. Sitting propped up in his chair with the Word of God open before him, as was his custom, he said, “Oh, the Book, the Book, the Book.” Thus he passed on to be with Christ on July 25, 19 02 , on his sixty-eighth birthday.

Sir Robert Anderson

Sir Robert Anderson, though of Scottish descent was born in Dublin on May 29, 18 41 . Before his death in 1918, he was widely recognized as a popular lay-preacher, an author of best-selling books, and one of the most capable “defenders of the faith” at a time when the “higher criticism” was threatening the church. His father, Matthew Anderson, was crown solicitor in the Irish capital, and was descended from one of the “No Surrender” group of Derry defenders. His father was also a distinguished elder in the Irish Presbyterian Church. Robert was educated privately in Dublin , Paris and Boulogne ; in 1859 he entered Trinity College , Dublin , graduating in 1862.

In 1863 he was made a member of the Irish Bar and two years later in 1865 he assisted the Irish Government in treason charges. His special knowledge of the ways of conspirators led to his appointment as Irish agent at the Home office, and his becoming chief of the criminal investigation department, Scotland Yard. This was at a time when London was in the midst of the “Jack-the-Ripper” scare.

W.H. Smith on the floor of the House of Commons stated that Sir Robert had discharged his duties with great ability and perfect faithfulness to the public. Raymond Blathwayt, in Great Thoughts, wrote: “Sir Robert Anderson is one of the men to whom the country, without knowing it, owes a great debt.”

He authored seventeen major books on Biblical themes. “The Coming Prince” is a commentary of the book of Daniel dealing with the seventy weeks. Archaeological discoveries and extensive research by Sir Robert Anderson have conclusively proved the exact dates of the seventy weeks of Daniel.

Sir Robert Anderson is a giant among giants. At his retirement, Queen Victoria knighted him and in 1901, King Edward VII made him Knight Commander.

Henry Moorhouse was born in the city of Manchester . When he was very young, he was sent to jail on more than one occasion. Later, he joined the army, but was bought off by his father at a considerable cost. Once, while he was passing the Alhambra Circus in Manchester , he heard a man, Richard Weaver, preaching. He listened to the Good News and converted to God. He at once sought in every way he could to bear witness to his Savior's grace.

In those early days, it was his joy to spend much time in distributing tracts and speaking to individuals personally about their souls. In the streets and marketplaces he called aloud to multitudes to “Flee from the wrath to come.”

Many of the present generation would hardly know the names of the earnest Christians, who were once well-known, with whom Henry Moorhouse came into contact, and whose names it is a pleasure for older Christians to recall. Among whom were: Richard Weaver, from the coal pits, John Hambleton, the converted actor, Edward Usher, a dockyard laborer, William Carter, the converted sweep, Henry Varley, a butcher, Joshua Poole, known as “Fiddler Joss”, Reginald Radcliff, the Liverpool lawyer, Brownlow North, the man of fashion and wealth, H. Graltan Guinness, D. L. Moody, Ira D. Sankey, C. H. Spurgeon and many others.

Like the apostle of old, he had visions of God. Upon one occasion, he saw in his sleep three young men in Manchester, each strangely attired in a white jacket, on which were the words legibly written, “ These men are going to hell!” The place appeared to be near the infirmary, and before them was a deep burning lake of fire, unperceived by them. Henry called out loud for them to stop, but they took no heed, until he fell down upon his knees and cried to God, “Lord, it is not by might, nor by power, but by Thy Spirit.” The men then turned back in haste, having discovered their danger. This dream happened on a Friday night. On the Sunday evening following, when Henry was preaching in the Alhambra Circus, those three identical young men came into the place, and before the meeting closed, were all on their knees crying out for mercy, and came to accept the Lord Jesus Christ, and pardon of their sins.

Incessant labors soon told on Henry Moorhouse's strength. At length, he set out for the United States , arriving in Philadelphia in 1868. So hearty was his welcome, that he was free to pay five more visits in the following ten years. How he became “the man who moved the man who moved the world” is best told in D. L. Moody's own words:

man, who did not look over seventeen, though he was older, came up to me and said he would like to go back to America with me and preach the gospel. I thought he could not preach it, and I said I was undecided when I could go back. He asked me if I would write to him, as I did not know whether I wanted him or not. After I arrived in Chicago , I got a letter saying he had just arrived in New York , and he would come and preach. I wrote him a cold letter, asking him to call on me if he came west. A few days after, I got a letter stating he would be in Chicago next Thursday. I did not know what to do with him. I said to the officers of the church, ‘There is a man coming from England , and he wants to preach. I am going to be absent on Thursday and Friday. If you will let him preach on those days, I will be back on Saturday, and take him off your hands.' They did not care for him to preach, being a stranger, but at my request, they let him preach. On my return on Saturday, I was anxious to hear how the people liked him, and I asked my wife how that young Englishman got along. How did they like him? She said they liked him very much. ‘He preaches a little different from what you do. He tells the people God loves them. I think you will like him.' I said she was wrong. I thought I could not like a man who preached contrary to what I was preaching. I went down on Saturday night to hear him, but I had made up my mind not to like him, because he preached different from me.

In closing up that seventh sermon, the young preacher said, ‘For seven nights I have been trying to tell you how much God loves you, but this poor stammering tongue of mine will not let me. If I could ascend Jacob's ladder and ask Gabriel, who stands in the presence of the Almighty, to tell me how much love God the Father has for this poor lost world, all that Gabriel could say would be that, ‘God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not parish, but have everlasting life.' I have never forgotten those nights. I have preached a different gospel since, and I have had more power with God and man since then.

During the last few years of his life, he found work something akin to that of his early days in preaching and selling Scriptures from a Bible carriage. In two years he sold over 150,000 Bibles and Testaments, and gave away millions of books and tracts. In 1876, his service was evidently closing. His last year of labor was one of much suffering. The doctors said his heart was twice the size it ought to be; yet he was ever bright and happy. Near the end of his life he said, “If it were the Lord's will to raise me up again, I should like to preach from the text, ‘God so loved the world.'

On December 28, 18 80 , in his fortieth year, he passed home to receive the “well done”, and to enter into “the joy of his Lord.”

Andrew Miller was born in England on January 27, 18 10 . While supervising a large London business, Mr. Miller was for a considerable time the voluntary pastor of a Baptist church on William Street . As light from the Word of God was followed, the sectarian principles were left behind, and the believers gathered on Scriptural lines; Mr. Miller continuing to labor as an honored brother among them. As an author, his name will be remembered as long as his “Papers on Church History” or his meditation on the Song of Solomon, on the Psalms, and other works continue to be read. He also wrote, The History of the Brethren Movement .

In telling how he had been led to cast in his lot with those who thus gather to the name of the Lord Jesus, and to break bread every Lord's day, he said he had been a member of a church for some time previously, when one day he was invited by a Christian gentleman to attend a Bible reading which was held in his drawing room each week.

I accepted the invitation, and went. But such a stranger I was to that kind of thing that I went in full evening dress and found myself the only one so attired, which made me feel uncomfortable. We were invited into the dining room for refreshments, and then adjourned to the drawing room for Bible reading. After prayer, a passage of Scripture was reverently read, and a deeply interesting conversation followed. As I listened to the unfolding of the inspired volume, I began to discover that the Bible contained such wonderful truths, to which I was an entire stranger, that I soon forgot my evening dress, and made up my mind to attend the next weekly Bible reading if the host would invite me. I attended weekly; learning more and more of the wonderful truths of God, and becoming better acquainted with the great purposes of redeeming love and grace. Thus I was led to cast in my lot with the so-called “Brethren”.

Andrew Miller wanted to share the good news with others. He had a passion for souls, and was a true evangelist, as well as a spiritually qualified teacher? When he saw the multitude, his soul was stirred. Rarely ever did he preach the gospel without tears. Andrew Miller fell asleep on May 8, 18 83 .

Thomas Newberry was saved by the influence of his Christian mother and his godly elder sister. His Christian life commenced with a love and reverence for the Holy Scriptures, which were his food and “the joy and rejoicing of his heart” (Jeremiah 15:16 ).

Throughout his active life, he became mighty in the Scriptures (Acts 18:24 ), and was one of the most reliable and profitable expositors of the Bible. He studied the Scriptures diligently in the original Hebrew and Greek languages for sixty-one years.

Pursuing deep studies for twenty-five years, he produced his most valuable work, The Englishman's Bible. It is now widely known and greatly prized by Bible students as one of the best helps ever published for enabling ordinary readers to discern the beauties of the original “sacred Scriptures.” This work has been highly commended by competent scholars, who express admiration at the immense labors bestowed upon the book and the

valuable and reliable information given in its marginal notes. This enables Christians to understand somewhat of the precious treasure, which God has given in this, His own Word.

Diligent Scripture study led Mr. Newberry into an association with a remarkable revival that took place in the British Isles early in the last century, when the Spirit of God led many eminent Christians to search the Holy Scriptures in relation to their ecclesiastical associations. The conviction was forced upon many of their souls that much of the teaching was not in harmony with the Word of God; that many of the customs were based upon expediency rather than the conformity to “the law and the testimony” (Isaiah 8:20).

Also, that the principles and practices (which were plainly recorded in the epistle to the Corinthians and other Scriptures, as characteristic of the churches of God as founded by the apostles after the divine pattern was given to Paul, “the wise master builder” was not being observed, although I Corinthians 1:1-2 said they were binding upon “all that in every place call upon the name of Jesus Christ our Lord.” Great searching of heart took place during the years 1828-1830, leading godly men to act as those did in Malachi's day: “Speak often one to another, and the Lord hearkened, and heard it, and a book of remembrance was written before Him, for them that feared the Lord, and that thought upon His name”(Malachi 3:16).

Events of deepest interest resulted from these meetings. As the conclusion was forced upon their souls that they were not able to preach, teach, and practice all they found written in God's Word, and as they were in associations where parts of that Word were violated and ignored, they must separate from such surroundings as is taught in II Corinthians 6:14-18, Revelation 18:4, Isaiah 1:16, and Jeremiah 15:19. They should occupy a position where it was possible for them to “keep the ordinances of the Lord as

they were delivered” (I Corinthians 11:2) and to conform to all things they found written in the law of the Lord. Furthermore, they could exercise those gifts, which were bestowed upon them by the Lord Jesus Christ for the mutual edification of fellow saints (Ephesians 4:11 -17, I Peter 4: 10 , 11, Romans 12, I Corinthians 12:14 ), without human appointment, sanction, or restrictions.

Acknowledging the supremacy and authority of the Holy Scriptures, and setting aside the creeds, rules, and regulations, which man has devised, and which had become sectarian barriers to the communion of the saints, they regarded it as a cardinal principle of God's assemblies that the Word of God should be their sole appeal for all matters of doctrine and practice. Its decisions were binding upon all in their fellowship. They should be obedient

Mr. Newberry's lectures and writings on the tabernacle and the temple have been of spiritual profit to thousands. He constructed a model of the temple of exquisite beauty, and quite unique in its design and workmanship. It was the result of great research in the original Scriptures, so that it might convey to modern people some idea of the gorgeous Temple , which Solomon built from the pattern given to his father, David, by the Spirit of God. This model, with various writings in connection with it, and on other subjects, will be lasting memorials to the value of his Bible research.
For many long years Newberry: expounded the Scriptures in many parts of the British Isles, gave numerous lectures on the model of the tabernacle, wrote valuable papers for “The Witness” and other magazines, conducted an extensive correspondence with Bible students in various parts of the world, and sought to be a helper to the saints in every possible way. Volumes of The Englishman's Bible, Notes on the Temple, Notes on the Tabernacle, The Parables of Our Lord, The Temples of Solomon and Ezekiel, Solar Light, and many other books have been extensively circulated.

As the result of a careful examination of the entire Scriptures in the originals, noticing and marking where necessary every variation of tense, preposition, and the signification of words, the impression left upon my mind is this-not the difficulty of believing the entire inspiration of the Bible, but the impossibility of doubting it- - - the Godliness of the translators, their reverence, the superiority of their scholarship, and the manifest assistance and control afforded to them by the Holy Spirit in their work, is such that the ordinary reader can rely upon the whole as the Word of God.

Mr. Newberry fell asleep at Weston Super Mare on January 16, 19 01 , at the ripe age of ninety.

John Nelson Darby The great “Terminator” of Anti-Semitism

Until the time of John Darby, Catholics as well as Protestants with some exceptions despised Jews and persecuted them. Anti-Semitism in Christianity began with the statements of the early Church fathers who began to teach replacement theology starting the second centaury A.D.

Replacement Theology teaches that the Church has completely replaced Israel in God's plan. The Church is now the continuation of Israel and the latter is excluded. After Pentecost “Israel” in the Bible, refers only to the Church. The Jewish people are no longer God's chosen people and the promises, covenants and blessings ascribed to Israel in the Bible have been taken away from the Jews and given to the Church. The Jews are subject however to the curses found in the Bible. So the prophecies in scripture concerning the blessing and restoration of Israel to the promised land are “Spiritualized” or” allegorized” in to promises of God's blessings for the Church.

The antagonism of the early Christians towards the Jews was reflected in the writings of the early Church fathers. Justin Martyr (AD 160) in speaking to a Jew said: “The scriptures are not yours, but ours'. Irenaeus, Bishop of Lyon (AD 177) declared: “Jews are disinherited from the grace of God. Tertullian (AD 160-230), in his treatise, Against the Jews, announced that God has rejected the Jews, and the curses were for the Jews. The young Church declared itself to be the true Israel, or Israel according to the Spirit.

Also many other Church fathers were involved in anti –Semitic propaganda. Eusebius, Cyril, Chrysostom, Agustine, Origen, Justin and Jerome taught severe anti-Semitic doctrines. John Chrysostom (AD.345-407) was the first to use the term against Jews as “Christ Killers”. “The Jews are the most worthless of all men. They are lecherous, greedy and rapacious. They are perfidious murderers of Christ. They worshipped the devil; their religion is a sickness. The Jews are the odious assassins of Christ, and for killing God there is no expiation possible, no indulgence or pardon. Christians may never cease vengeance, and the Jews must live in servitude forever. God always hated the Jews. It is incumbent upon all Christians to hate the Jews.”

Do you see any difference between Church fathers and Bin Laddin, Taliban, Hitler, Iranian president Mahmoud Ahmadinejad, Hamas, and Hezabulla (The party of god)?

With Christianity becoming the official religion of the Roman Empire under Constantine, laws began to be passed against the Jews and their buildings. Over the next thousand years, Church Councils confirmed and added to these restrictios.C.H. Wagner, Jr. writes, “So by the Middle Ages, the ideological arsenal of Christian anti-Semitism was completely established. Anti- Jewish teachings continued onwards throughout Church history, manifesting itself in such events and actions as the crusades, the accusation of communion host desecration and blood libel by the Jews, the forced wearing of distinguishing marks to ostracize them, the inquisition, the displacement of whole Jewish communities by exile or separate ghettoes, the destruction of synagogues and Jewish books, physical persecution and execution. Ultimately, the seeds of destruction grew to epic proportions, culminating in the Holocaust, which occurred in “Christian Europe”.

“Had the Church understood the clear message of being grafted in to the Olive Tree from the beginning, and then the sad legacy of anti-Semitic hatred from the church may have been avoided. (The Olive tree is the place of privilege that was first occupied by the natural branches (the Jews). The wild branches are Gentiles who, because of the unbelief of Israel, now occupy the place of privilege. The root of the tree is the Abrahamic covenant that promised blessing to both Jew and Gentile through Christ. But the casting off Israel is only temporary. When the Lord returns, the Jewish people will be regathered, judged, restored to favor, and redeemed. This will be for them life from the dead. (Romans 11:17-26)

The error of replacement theology is like a cancer in the church that has not only caused it to violate God's word concerning the Jewish people and Israel, but it made us in to instruments of hate, not love in God's name.”

The Crusades were military campaigns of the Roman Catholic Church to gain control of Jerusalem from the Muslims and to punish the Jews as the alleged Christ Killers on the road to and from Jerusalem. When the first Crusade under Godfrey reached Jerusalem in 1099,the Crusaders invaded the city through the Jewish quarter. In a desperate attempt to save their lives, Jewish men, women, and children ran to the synagogue for protection, locking the doors behind them. The Crusaders set fire to the synagogue and listened to helpless women and innocent Children scream in horror, begging for mercy, as they were burned alive. The Crusaders marched around the synagogue singing triumphantly “Christ We Adore Thee” as 969 members of the family of our Lord were cremated. Jerusalem was captured by Crusaders on July 15,1099 with most of the Jewish population, which numbered between twenty and thirty thousand, slaughtered that very day. The Dutch humanist Erasmus said, “ If it is the part of a good Christian to detest the Jews, then we all are good Christians.”

When Thomas Torquemada was appointed by the Catholic Church as Inquisitor General of Spain in 1483, he printed Manuals of Inquisition, which told the citizens of Spain how to spot a Jew or a Maranno (pig), a term used to identify those who converted to Judaism. Once caught, these people were to be brought to trial by the Roman Catholic Church.

The trial was actually a torture chamber using fire, garrote, rack, whip, and needle to force those on trial to confess their sin of converting to Judaism. Inquisition tortures continued well in to the eighteenth centaury. During that time, 323,362 people were burned, and 17659 were burned in effigy.

Martin Luther or John Calvin were also continued to teach anti-Semitic doctrines.

Adolph Hitler accepted the anti-Semitic view of Martin Luther. His doctrine provided many suitable texts for Hitler's program of extermination. The most vicious, Jew-hating statements Luther ever made to be found in his tract entitled “Concerning the Jews and Their Lives.” In it he stated:

“First, their synagogues or Churches should be set on fire. And whatever doesn't burn up should be covered or spread over with dirt so that no one may ever be able to see a cinder or stone of it. And this ought to be done for the honor of God and of Christianity in order that God may see that we are Christians….

Secondly, their homes should be broken-down and destroyed. Thirdly, they should be deprived of their prayer books and the Talmud in which such idolatry, lies, cursing, and blaspheme are taught. Fourthly, their rabbis must be forbidden under the threat of death to teach anymore.

Fifthly, passport and traveling privileges should be absolutely forbidden to Jews. Let them stay at homes. Sixthly, they ought to be stopped for usury. For this reason, as said before, everything they possess they stole and robbed us through their usury, for they have no other means of support. Seventhly, let the young and strong Jews and Jewesses be given the flail, the axe, the hoe, the spade, the distaff, and spindle, and let them earn their bread by the sweat of their noses as is enjoined upon Adam's children.

We ought to drive the lazy bones out of our system. If we however, we are afraid that we they might harm us personally, or our wives, children, servants, Cattle, etc… and let us apply the same cleverness (expulsion) as the other nations, such as France, Spain, Bohemia, etc, etc… and settle with them for that which they have extorted from us, and after having it divided up fairly, let us drive them out of the country for all time.

To sum up, dear princes and notables who have Jews in your domains, if this advice of mine doesn't suit you, then find a better one so that you and we may all be free from this inseparable Jewish burden…. The Jews.”

When Hitler became a global monster Catholic Church didn't criticize him. But John Paul 11 was a visionary and reconciled the Roman Church with Jews with its anti-Semitic past. As pope John Paul 11 began to prepare the Roman Catholic Church for the Jubilee 2000 celebrations, he proclaimed the first Sunday in Lent, March 12, to be the “Day of Pardon.” On that day the whole Church was called to a collective act of repentance for the historical sins of the Church's sons and daughters… Seven representative of the Church… step forward to offer prayers for sins committed in the service of the truth, such as during the Crusades and the Inquisition…After each Cardinal and bishop offers a playful petition, John Paul replies with his own. Here John Paul showed a true Christian attitude.

Finally dispensational teaching cleared the fog that was afflicting the Church for 1800 Years. Dispensationalism is one of the most influential theological systems within the Universal Church today. Largely unrecognized and subliminal, it has increasingly shaped the presuppositions of fundamentalist, evangelical, Pentecostal and charismatic thinking concerning Israel and Palestine over the past one hundred and seventy years.

John Nelson Darby is regarded as the father of dispensationalism and its prodigy, Christian Zionism. It was Cyrus .I. Scofield, Clarance Larkin and D.L. Moody, however, who brought Darby's sectarian theology in to mainstream evangelical circles. R.C. Sproul concedes that dispensationalism is now “ a theological system that in all probability is the majority report among current American evangelicals. Major early dispensationalist writers include Donald Grey Barnhouse, Vernon McGhee, Charles E. Fuller, M.R. DeHaan and Arno C.Gaebelein. Today, virtually all the “televangelists” such as Jerry Falwell, Pat Robertson, Billy Graham, Charles Stanley, James Dobson, JOHN HAGEE and Tony Evans are dispensationalists.

Other leading dispensationalist writers include Roy A. Huebner, Charles Ryrie, Dwight Pentecost, John Walvoord, Tomas Ice, Tim LaHaye, Hal Lindsey, and Grant Jeffrey.

Ronald Reagan is the first Christian Zionist who became the president of America. In 1980 he became the American president and paramount leader of the conservative movement in America with the help of fundamental Christians. Since that time fundamentalists have shaped the policies and agenda of the republican party. George W. Bush also is a proponent of Israel. The most significant Christian organizations to espouse dispensationalism have been the Moody Bible Institute, Dallas Theological Seminary (until recently)

J.N. Darby, the father of dispensationalism, developed his theology in the 1820s and 1830s by saying that God's plan for history included two peoples, Israel and the Church. Darby took the Old Testament literally and at face value so that he recognized Israel's future destiny. At the same time, he took the New Testament and the Church literally and at face value. Darby did not have to spiritualize either Israel or the Church, recognizing from the Bible two peoples of God. Darby has testified that it was his coming to understand that “there was an economy to come, of His ordering; a state of things in no way established as yet” which compelled him to formulate his distinction between Israel and the Church. Because of the rise of the dispensational viewpoint, “Premillennialists were able to stress the evangelization of the Jews while at the same time they supported Jewish nationalistic aspirations. Christian Zionist movement wields a huge clout in American political landscape, especially in the Republican Party.

Well-known American dispensationalist, Arno C. Gaebelein, a German immigrant, castigated Gentile Christendom in his lectures and writings for its attacks on the Jew. In 1895,Gaebelein, upon returning to the US from a trip to Germany, sadly stated, “ it is only too true that protestant Germany is Jew-hating, and we fear, from what we have seen and heard, that sooner or later there will come another disgraceful outbreak.” (Later it came true through Hitler.) Later he added, “The fact that the matter is that there were not too many premillennialists in Hitler's Germany since most of Christianity in Germany at that time were of a liberal variety. In my entire life thus far I have never met or heard of a liberal who was premillennial.” Much of the Christian resistance to Hitler came from those who also hid Jews and they were often premillennial. Joop Westerville, a leader in the underground was a Plymouth Brethren and has a prominent place in the Israeli memorial to the “Righteous of the Nations.” Corrie Ten Boom's family were premillennial and are synonymous in the minds of American evangelicals with activism on behalf of the Jews in world war 11.Rausch has noted, “ Contrary to popular opinion, this prophetic viewpoint (premillennialism) combated anti-semititism and sought to reinstate the Biblical promises that God had made to the Jewish people through Abraham-Biblical promises that post millennial Christendom had determined were null and void. Most dispensationalists still believe the following Bible verse “ I will bless those who bless you, And I will curse him who curse you; and in you all the families of the earth shall be blessed”. (Genesis 12:3.)

Although Darby's name is unknown, his influence in the church and political arena is enormous. He personally established churches in many European countries and United States, which in turn sent missionaries to Africa, the west Indies, Australia, India and NewZzeland. By the time of his death more than 1600 separatist Brethren Assemblies had been founded worldwide. Don Wagner makes this point that: “During his lifetime, Darby wrote more hymns than Wesley's, traveled further than the Apostle Paul, and was a Greek and Hebrew scholar. His writings filled forty volumes. If Brightman was the father of Christian Zionism, then Darby was its greatest apostle and missionary”. In 1908, Harry Ironside the prince of Bible expositors and former pastor of Moody Memorial Church in Chicago claimed, Darby had rediscovered the apostolic teaching lost to the Church.

“ Until brought to the fore through the writings and preaching and teaching of a distinguished ex-clergyman, Mr. Darby, in the early part of the last centaury (19 th ), the apostolic teachings scarcely to be found in a single book or sermon through a period of sixteen hundred years”.

Darby defended his dispensational interpretation on two grounds. First, he claimed others had not studied the scripture correctly. “The covenant is a word common in the language of a large class of Christian professors… but in its development and detail, as to its unfolded principles, much obscurity appears to me to have arisen from a want of simple attention to Scripture.”

Second, Darby believed the Lord had revealed it to him personally. “ For my part, if I were bound to receive all that has been said by the Millenarians, I would reject the whole system, but their views and statements weigh with me not one feather. But this doesn't hinder me from enquiring by the teaching of the same spirit. What God has with infinite graciousness revealed to me concerning his dealing with the Church”

Darby was convinced that the visible church of his day was in ruins. This assumption appears to have shaped his emerging belief that the church era was therefore merely a “parenthesis' the Last days. Darby regarded the Church as simply one more dispensation that had failed and was under God's judgment. Just as Israel had been cut off, so the Church would be. Just as only a small remnant of Israel had been saved, so would only a small remnant of the Church.

Darby believed that the covenantal relationship between God and Abraham was binding forever and that the promises pertaining to the nation of Israel, as yet unfulfilled, would find their consummation in the reign of Jesus Christ on earth during the Millennium. Speaking of the imminent return of the Jews to Palestine, Darby predicted, “ The first thing. Then, which the Lord will do will be to purify his land (the land which belongs to the Jews) of the Tyrians, the philistines, the Sidonians; of Edom and Moab, and Ammon- of all the wicked, in short from the Nile to the Euphrates. It will be done by the power of Christ in favor of His people re-established by His goodness. The people are put in to security in the land, and then will those of them who remain till that time among the nations be gathered together.”

Darby not only taught that God would ‘purify' the Arabs from between the Nile and the Euphrates and give it all to the Jews, but also believed the majority of Jews would eventually identify with antichrist. “ The government of the fourth monarchy will be in existence, but under the influence and direction of the Antichrist; and the Jews will unite themselves to him, in a state of rebellion, to make war with the lamb. Satan will then be displayed, who will unite the Jews with this apostate prince against heaven. A remnant of the Jews is delivered and Antichrist destroyed.”

Walter Scott, author of 'Exposition of the Revelation of Jesus Christ', departed to be with Christ, November 2, 19 33 , aged 95

John Nelson Darby was the youngest son of John Darby, of Leap Castle , King's County , Ireland , and a nephew of Admiral Sir Henry Darby, Commander of the Bellerophon in the battle of the Nile .

- He was educated at Westminster , and Trinity College , Dublin , where he was Gold Medallist in 1819; and was called to the Irish Bar, but subsequently took Orders in the Church.

- When about 27 years of age (1827), deploring the evils and divisions in Christendom, and discovering from God's Word the blessed and practical truth that "there is One Body", and that every true believer on earth is a member thereof, and further, that Scripture recognizes no other membership, he severed his connection with the National Church, and gathered with others to the name of the Lord Jesus Christ alone (Matt. 18: 20).

- It was a movement, in its inception and progress, at home, in the colonies, and on the Continent for many years, distinctly marked of God – a movement even more spiritual in character, if not of such a public nature, as that under Luther in the sixteenth century.

- Mr. Darby was, perhaps, the most voluminous theological writer of the nineteenth century.

It has been the experience of most men brought into personal contact with Mr. Darby, that the influence exercised over them has been almost overwhelming.

- His marvelous power in grappling with principles and tracing their application to their legitimate results;

- His simple and unaffected piety, combined with the ripest scholarship and unequalled ability in expounding the Word of God,

- Accompanied by a generous appreciation of the good and excellent outside the ecclesiastical sphere in which he moved,

- fitted him to become, as he undoubtedly was, a recognized leader in the church of God .

Mr. Darby's polemical writings in English, French, and German are numerous; cover a large field of enquiry,

- and are characterized by an intimate and scholarly treatment of their respective subjects.

Mr. Darby was a keen and able controversialist. His critical acumen in detecting principles where others, perhaps, would have dealt only with details, was truly marvelous.

- This character of mind led him on all controversial subjects treated of to lose sight of his opponent, and shun personalities, in order to present the subject on hand, in a broad, full, and comprehensive manner.

- The weakness of an opposed argument was soon apparent, and the truth got more firmly established.

- The strength of that mind consecrated to the defense and maintenance of Christianity is never more powerfully exhibited than in his Examination of the Essays and Reviews and in other works of a similar character.

In private life he was kind and gracious and characterized by a simplicity, which endeared him to the young, and especially to children.

- His habits were simple. He was an indefatigable worker and traveler, and bore in his spirit and ways the distinct mark of a stranger here.

-His personal love to Christ was intense. But no more need be said. His record is on high.

The following letter, written in French, to professor Tholuck about 1857-9,is printed, as giving an interesting account of the remarkable work of God which took place in the early part of the 19 th century, and of the spiritual exercises passed through by the one much used of God in bringing to light truths long lost to the Church. When we reflect upon the spirit of devotedness and separation from the world, as well as the definite recognition of the claims of Christ over the Christian-body, soul and spirit-which breaths through this letter, we might well ask ourselves, as we search our own hearts: Do these things mark the saints of God today as they did then?

Dear Brother in Christ, -Since I saw you, I have been continually on the move, so that it has been difficult for me to prepare the account which you desire to receive. It seems to me that the best way will be for me simply to mention the various circumstances that transpired; in as far as I was personally concerned, at the time when this work of God first commenced. You will easily understand that numbers of others have labored in that field and many with much more devotedness than I, and with a far more marked result as regards the blessing of souls. But my concern now is with the work of God, and not our labors; so that you may gather from the account what will suit your purpose.

I was a lawyer; but feeling that, if the son of God gave himself for me I owed myself entirely to him, and that the so- called Christian world was characterized by deep ingratitude towards Him, I longed for complete devotedness to the work of the Lord; my chief thought was to get round amongst the poor Catholics of Ireland. I was induced to be ordained. I did not feel drawn to take up a regular post, but, being young in the faith and not yet knowing deliverance, I was governed by the feeling of duty towards Christ, rather than by the consciousness that he had done all and that I was redeemed and saved; consequently it was easy to follow the advice of those who were more advanced than myself in the Christian life.

As soon as I was ordained, I went amongst the poor Irish mountaineers, in a wild and uncultivated district, where I remained two years and three months, working as best I could. I felt, however, that the style of work was not in agreement with what I read in the bible concerning the Church and Christianity; nor did it correspond with the effects of the action of the spirit of God. These considerations pressed upon me from a scriptural and practical point of view, while seeking assiduously to fulfill the duties of the ministry confided to me, working day and night amongst the people, who were almost as wild as the mountains they inhabited. Much exercise of soul had the effect of causing the scriptures to gain complete ascendancy over me. I had always owned them to be the Word of God.

When I came to understand that I was united to Christ in Heaven, and that, consequently, my place before God was represented by His own, I was forced to the conclusion that it was no longer a question with God of this wretched “I” which had wearied me during six or seven years, in presence of the requirements of the law. It then became clear to me that the Church of God, as He considers it, was composed only of those who were so united to Christ, whereas Christendom, as seen externally, was really the world, and could not be considered as “The Church,” save as regards the responsibility attaching to the position which it professed to occupy---a very important thing in its place. At the same time, I saw that the Christian, having his place in Christ in Heaven, has nothing to wait for save the Coming of the Saviour, in order to be set, in fact, in the glory which is already his portion “in Christ.”

The careful reading of the Acts afforded me a practical picture of the early Church, which made me feel deeply the contrast with its actual present state, though still, as ever, beloved by God.

What was to be done? I saw in that Word the Coming of Christ to take the Church to Himself in glory. I saw there the Cross, the divine basis of salvation, which should impress its own character on the Christian and on the Church in view of the Lord's Coming; and also that meanwhile the Holy Spirit was given to be the source of the unity of the Church as well as the spring of its activity, and indeed of all Christian energy.

As regards the Gospel, I had no difficulty as to its received dogmas. Three persons in one God, the Divinity of Jesus, his work of atonement on the Cross, His resurrection, His session at the right hand of God, were truths which, understood as orthodox doctrines, had long been a living reality to my soul. They were the known and felt conditions, the actualities, of my relationship with God Not only were they truths, but I knew God personally in that way; I had no other God but Him who had thus revealed Himself, and Him I had. He was the God of my life and of my worship, the God of my peace, the only true God.

The practical difference in my preaching, when once I began to preach again, was as follows: When a parson, I had preached that sin had created a great gulf between us and God, and that Christ alone was able to bridge it over; now, I preached that He had already finished His work. The necessity of regeneration, which was always a part of my teaching, became connected more with Christ, the last Adam, and I understood better that it was a real life, entirely new, communicated by the power of the Holy Spirit; but, I have said, more in connection with the person of Christ and the power of His resurrection, combining the power of a life victorious over death, with a new position for man before God. This is what I understand by “deliverance.” The blood of Jesus has removed every spot from the believer; every trace of sin, according to God's own purity. In virtue of his blood shedding, the only possible propitiation, we may now invite all men to come to God, a God of love, who, for this object, has given His own Son .The presence of the Holy Ghost, sent from Heaven to abide in the believer as the “unction”, the “seal”, and the “earnest of our inheritance,” as well as being in the church, the power which unites it in one Body and distributes gifts to the members according to His will; these truths developed largely and assumed great importance in my eyes. With this last truth was connected the question of ministry, from whence came this ministry. According to the Bible, it clearly came from God by the free and powerful action of the Holy Ghost.

At the time I was occupied with these things, the person with whom I was in Christian relation locally, as a minister, was an excellent Christian, worthy of all respect, and one for whom I have always had great affection. It was, however, the principles, and not the persons, which acted on my conscience; for I had already given up, out of love to the saviour, all that the world could offer. I said to myself: “If the apostle Paul were to come here now, he would not, according to the established system, be even allowed to preach, not being legally ordained; but if a worker of Satan, who, by his doctrine, denied the Saviour, came here, he could freely preach, and my Christian friend would be obliged to consider him as a fellow laborer; whereas he would be unable to recognize the most powerful instrument of the spirit of God, however much blessed in his work of leading multitudes of souls to the Lord, if he had not been ordained according it the system”. All this, said I to myself, is false. This is not mere abuse, such as may be found everywhere; it is the principle of the system that is at fault. Ministry is of the spirit. There are some amongst the clergy, who are ministers by the spirit, but the system is founded on an opposite principle; consequently it seemed impossible to remain in it any longer.

I saw in scripture that there were certain gifts, which formed true ministry, in contrast to a clergy established upon another principle. Salvation, the Church, and ministry, all were bound together; and all were connected with Christ, the head of the Churching Heaven, with Christ who had accomplished a perfect salvation, as well as with the presence of the spirit on earth, uniting the members to the Head, and to each other, so as to form “one body,” and he acting in them acceding to His will.

In effect, the cross of Christ and His return should characterize the Church and each one of the members. What was to be done? Where was this unity, this “Body”? Where was the power of the spirit recognized? Where was the Lord really waited for? Nationalism was associated with the world; in its bosom some believers were merged in the very world from which the Lord Jesus had separated them; they were, besides, separated from one another, whilst the Lord Jesus had united them. The Lord's Supper, symbol of the unity of the body, had become a symbol of the union of this latter with the world; that is to say, exactly the contrary of what Christ had established. Dissent had, on doubt, had the effect of making the true children of God more manifest, but here they were united on principles quite different from the unity of the Body of Christ. If I joined myself to these, I separated myself from others everywhere. The disunion of the Body of Christ was everywhere apparent rather than its unity. What was I to do? Such was the question, which presented itself to me, without any other idea than that of satisfying my conscious, according to the light of the Word of God. A word in Matthew 18:20 furnished the solution of my trouble: “Where two or three are gathered together in my name, there am I in the midst of them.” This was just what I wanted: the presence of the Lord was assured at such worship; it is there He has recorded His name, as He had done of old in the temple at Jerusalem for those who were called to resort there.

Four persons who were pretty much in the same state of soul as myself came together to my lodging; we spoke together about these things, and I proposed to them to break bread the following Sunday, which we did. Others then joined us. I left Dublin soon after, but the work immediately began at Limerick , a town in Ireland , and then in other places.

Two years later (1830) I went to Cambridge and Oxford . In this latter place some shared my convictions, and felt that the relation of the Church to Christ ought to be that of a faithful spouse. By invitation I went to Plymouth to preach. My habit was to preach wherever people wished, whether in buildings or in private houses. More than once, even with ministers of the national Church, we have broken bread on Monday evening after meetings for Christian edification, where each was free to read, to speak, to pray, or to give out a hymn. Some months afterwards we began to do so on Sunday morning, making use of the same liberty, only adding the Lord's Supper, which we had, and still have, the practice of taking every Sunday. About that time also some began to do the same in London .

The unity of the Church, as the Body of Christ, the coming of the Lord, the presence of the Holy Ghost here below, in the individual and in the Church; an assiduous proclamation of the truth, as well as the preaching of the Gospel on the ground of pure grace and that of an accomplished work, giving in consequence the assurance of salvation when received in to the heart by the spirit; practical separation from the world; devotedness to Christ, as to Him who has redeemed the Church; a walk having him only as the motive and rule; and other subjects in connection with these- all these truths have been largely spread abroad.

A good many ministers of the National Church left nationalism in order to walk according to these principles, and England became gradually covered with meetings, more or less numerous. Plymouth being the place where most of the publications originated, the name “Plymouth Brethren” became the usual appellation given to such meetings.

In 1837 I visited Switzerland , and these truths began to be known there. I returned there more than once. At the same time, quite independently of what was going on in Switzerland , a brother who was laboring in France had awakened an interest in a considerable district where the people were, in general, plunged in infidelity and darkness.

Almost about the same time, in the eastern part of France , a like work had begun, independently of this one. It has also been visited, so that at the present time the work extends from Bale to the Pyrenees , with a fairly large gap in the districts of which Toulouse forms the center. The country is more or less covered with meetings, and the work, by God's grace, is still going on.

I ought to say that I have never meddled in any way with the calling nor with the work of the brethren who studied the Bible, in communicating to them the light which God had given me, but leaving entirely to themselves the responsibility of their calling for the work of evangelization or teaching.

We had the custom of gathering together occasionally for some time, when God opened the way for it, to study scriptural subjects together, or books of the Bible and to communicate to one another what God had given to each. During several years, in Ireland and England , this took place annually in conferences, which lasted a week.

Two years later, helped, I believe, by the knowledge of these truths, but entirely independent of this work, a movement of the Spirit of God began at Elberfeld. There was in that town a “Brotherhood” which employed twelve laborers whom the clergy sought to forbid from preaching or teaching. Enlightened as to the ministry of the spirit, and moved by love for souls, they would not submit to this interdict. Seven of the laborers, I believe, and a few members of the “Brotherhood” detached themselves from it, and certain of them, with others whom God raised up, continued their Gospel work, which spread from Holland to Hesse. Conversations have been very numerous, and many hundreds assemble at the present time to break bread.

Gospel preaching in Switzerland and England has led to the formation of some meetings amongst emigrants to the United States and Canada ; the evangelization of Negroes led to others in Jamaica and Demerara, as also amongst the natives of Brazil . The English colonies of Australia have also meetings.

Brethren do not recognize any other body but the Body of Christ, that is to say, the whole church of the first-born. Also they recognize every Christian who walks in truth and holiness, as a proved member of Christ. Their hope of final salvation is founded on the Saviour's expiatory work, for whose return they look, according to His Word. They believe the saints to be united in Him already, as the Body of which He is the Head, and they await the accomplishment of his promise, expecting His coming to take them to Himself in the Father's House, so that where He is, there they may be also. Meanwhile, they have to bear His cross and to suffer with Him, separated from the world, which has rejected Him. His person is the object of their faith, His life the example that they have to follow in the conduct. His Word-namely, the Scriptures inspired of God; that is to say, the Bible-is the authority which forms their faith; it is also its foundation, and they recognize it as that which should govern their conduct. The Holy Ghost alone can make it effectual both for life and practice.

The Doctrines of Early Brethren

I believe that the Christian calling is a heavenly one, that the Christian is not of the world as his master is not of it, and that he is placed down here as an epistle of Christ to manifest the life of the Lord Jesus amongst men, whilst waiting for the Lord to come to take him to be with himself in the glory.

As editor you will quite understand that articles written in order to inculcate such principles as these would little suit a political newspaper. Now I live only for these things- a life feebly realized I am ready to confess –but I live only for them. However, I will communicate to you what appears to interest you, namely, what has led me, and others with me, to take up the position in which we find ourselves as Christians.

It is well perhaps, in view of the infidelity which is spreading everywhere, to begin by saying that I hold, and I can add that we firmly hold, all the FOUNDATIONS OF THE CHRISTIAN FAITH -- The Divinity of the Father, of the Son, and of the Holy Ghost, one God, eternally blessed-the Divinity and humanity of the Lord Jesus, two natures in one person-His resurrection and His glorification at the right hand of God-the presence of the Holy Ghost here below, having descended on the Day of Pentecost-the return of the Lord Jesus according to His promise. We believe also that the father in His love has sent the son to accomplish the work of redemption and grace towards men-that the Son came, in that same love, to accomplish it, and that He has finished the work which the Father gave Him to do on earth.

We believe that He has made propitiation for our sins, and that after having accomplished it, He ascended to heaven-the high Priest seated at the right hand of the Majesty on High.

Other truths are connected with these, such as the miraculous birth of the saviour, who was absolutely with out sin-and yet others; but, you will readily understand, that my object is not to give a course of lectures or a theological summary, but to make it quite clear that it is in nowise on the giving up of the great foundations of the Christian faith that our position is based. Anyone who would deny one or other of these fundamental truths would not be received amongst us, and anyone who, being amongst us, adopted some doctrine which would undermine one or other of these same truths would be excluded, but only after all proper means to bring him back to the truth had been exhausted. For although these are dogmas, we hold them as essential to living faith and to salvation, to the spiritual and Christian life which we live as born of God.

But you wish to know not only the great truths, which we hold in common with others, but also

Now, without in the least professing to give a course of Christian doctrine in connection with the truths I have just pointed out, I am anxious, indeed I would heartily desire, to set them forth as the foundation, recognizing as true Christians and members of the Body of Christ all those, who by the grace of God, and by the operation of the Holy Ghost who has been given to them, truly believe these things in their souls.

Converted by the grace of God, I spent six or seven years under the rod of the law, feeling that Christ was the only saviour, but not being able to say that I possessed Him, or that I was saved by Him-fasting, praying, giving alms- always good things when done spiritually- but not possessing peace, whilst at the same time feeling that if the Son of God had Himself forgiven me, I owed myself to Him – my body, soul, and means. At length God gave me to understand that I was in Christ United to Him by the Holy Ghost- “ At that day ye shall know that I am in my Father, and ye in me, and I in you” (John 14:20), which means that when the Holy Ghost, the comforter, should have come, the disciples would know these things.

The promise of the spirit is given to all those who have part in the remission of their sins, for “he that is joined un to the Lord is one spirit” (1Cor.6: 17). Hence, Christians are temples of the Holy Ghost. “Your body is the temple of the Holy Ghost, who is in you” (1 Cor.6: 19).

At this time the Word of God became for me an ABSOLUTE AUTHORITY AS TO FAITH AND PRACTICE, not that I doubted it previously, but it had now become such from conviction, implanted by God Himself in my heart. In this way the assurance of salvation through the work of Christ, the presence of the Holy Ghost dwelling in us, by whom “having believed, ye have been sealed for the day of redemption” (eph.1: 13-14), salvation known and possessed, and this indwelling of the Holy ghost giving us the assurance of it, constitute the normal state of the Christian. He is no longer of this world, save to pass through it peacefully, doing the will of God. Bought with a great price, he is to glorify God in his conduct.

This brings in the thought of the Church and of its unity. For me the Body of Christ was now composed of those who were united by the Holy Ghost to the Head- Christ in Heaven. If we were seated in the heavenly places in Christ, what were we still waiting for? For Christ to come to place us up there in fact. “I will come again,” said the Lord, “and receive you un to myself, that where I am, there ye may be also” (John 14:3). We have been converted “To wait for His Son from heaven” (1 Thess.1: 9-10).

Hence the presence of the Holy Ghost dwelling in him, and attitude of waiting for the Lord constitute the normal state of the Christian. But all those who possess this spirit are, by that very fact, one body” (1 Cor.12: 13). This baptism took place on the Day of Pentecost.

All those around me had not reached that point, at any rate they did not profess to have, and it was easy, reading Acts2 and 4, to see how far we had got from what God had set up on earth.

I gave up Anglicanism as not being it. Rome , at the beginning of my conversion, had not failed to attract me. But the tenth chapter of the Epistle to the Hebrews had made that impossible for me: “For by one offering He hath perfected for ever them that are sanctified” (Heb.10: 14).

Then again it rendered impossible the idea of a sacrificing priesthood down here between God and me; seeing that our position, as the result of the work of Christ, is that we have direct access to God in all confidence. “Having therefore, brethren, boldness to enter in to the holiest by the Blood of Jesus” (Heb.10: 19)

I am stating facts; I am not entering in to controversy; but faith in an accomplished salvation, and later on the consciousness that I possessed it, hindered me from turning in that direction; whilst having grasped the fact of the unity of the Body of Christ, the various dissenting sects no longer attracted me. As to the unity to which, as we all know Rome pretends, I found everything in ruins. The most ancient Churches did not want to have anything to say to her, nor did Protestants either, so that the great majority of those who profess Christianity are outside her pale. On the other hand, it was not a question of seeking this unity amongst the protestant sects. Besides, whatever their ecclesiastical position might be, most of those who call themselves Christians are of the world, just as much as a pagan might be.

Now the 12 th chapter of the 1 st Epistle to the Corinthians shows clearly that there is a Church formed on the earth by the descent of the Holy Ghost. “For by one spirit are we all baptized in to one body;” and it is evident that this is on the earth, for “Ye are the Body of Christ, and members in particular (1Cor.12.27).

The Assembly of God, then, has been formed on the earth, and ought always to have been manifested. Alas it has not been so. In the first place, with regard to individuals, the Lord had pointed this out beforehand. “The wolf catcheth them and scattereth the sheep,” but, thank God, “No one shall catch them out of my hand,” said the same faithful Shepherd (John 10:12 , 28). But this is not all: the Apostle Paul, bidding farewell to the faithful of Asia, said: “I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock, and of your own selves shall men arise speaking perverse things, to draw away disciples after them” (Acts20: 29-30). Jude declares that already in his time, deceitful men had crept in among the Christians, and which is of all importance, they are marked out as being the object of the judgment of the Lord when he comes again (Jude4).

He warns us “All that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse”. (11Tim.3: 12-13); but he gives us as a safeguard the knowledge of the person from whom we have learned those things which we believe; it is the apostle himself, with the scriptures, which can make us wise to salvation by the faith which is in Christ Jesus. He assures us that “All Scripture is given by the inspiration of God, and is profitable for doctrine, for correction,” etc. (2 Tim.3: 16).

Says the apostle, “doth already work; only he who now hinders will hinder until he be taken out of the way. And then shall that wicked be revealed, whom the Lord Jesus shall consume with the breath of His mouth, and shall destroy by the brightness of His coming” (2 Thess. 2:7-8). The evil, which was already working in the time of the apostle, was, then, to continue until the wicked one him should be revealed. The Lord will destroy him then by His coming; and although it be not spoken of the Church properly so-called, the same thing is revealed to us in regard to Christendom, for we learn that tares have been sown in the place where the Lord had sown good grain. When the servants desire to pull up the tares, the Lord forbids them, saying, “Let both grow together until the harvest”(Matt.13: 24-30). The evil done to the kingdom of God was to remain in the field of this world until the judgment. Christ will doubtless gather the good grain in to His garner, but the crop is spoiled down here. You will tell me, “But the gates of Hell are not to prevail against that which Christ has built.” Granted, and I bless God for it with all my heart, but we must distinguish here as the Word of God does. There is on the one hand the work of Christ, and on the other what is done by men and under their responsibility. The enemy will never destroy what Christ built (we speak of the Church of God ), nor will he prevail against the work of the Lord.

Whatever be the evil that has come in- for that there are heresies and schisms we do not deny-that which Christ works has endured and will endure forever.

This is what the Word of God presents to us historically and prophetically in the New Testament: this word, addressed by the teachers to the faithful, is our resources when these perilous times should come; and, if that were necessary, the facts have borne out all that it says.

What is to be done? The word declares to us that where two or three are gathered to the Name of Jesus, he will be in their midst (Matt.18: 20).

There were only four of us to do it at the first; not, I hope, in a spirit of pride or presumption, but deeply grieved at seeing the state of that which surrounded us, praying for all Christians, and recognizing all those who possessed the spirit of God-every true Christian wherever he might be found ecclesiastically- as members of the Body of Christ. We were not thinking of anything else than of satisfying the need of our souls according to the Word of God. The same needs caused others to follow the same road, and thus the work has extended in a way of which we had not the remotest idea. It commenced in Dublin , to spread in the British Isles , in France , where a great number of persons, open unbelievers, were converted; in Switzerland , where the work on the continent had commenced; in Germany , in Holland , in Denmark , where it is commencing, in Sweden , where a great religious movement is going on at this moment. The path we follow has spread to a considerable extent in the British Colonies, and in the United States , in Asia , in Africa , and elsewhere. The spirit of God acts and produces needs of soul to which the religious systems offer no answer.

In a word, this is definitely the position of those brethren who rest on the authority of the Word of God. Christ is seen in this Word as the saviour in three different positions: as accomplishing redemption on the cross; then as seated at the Father's right hand, the Holy Ghost being thereupon sent down here; finally as coming back to take his own to be with Himself. These Christians believe these things, have the assurance of their salvation, having faith in the efficacy of this redemption; and finally, being sealed with the Holy spirit, who dwells in every true Christian, they wait for the Son of God from heaven without knowing the moment of His coming. We believe in the promise, “I will come again, and receive you un to myself; that where I am, and there ye may be also.”(John 14:3).

Absolute faith in the efficacy of redemption; the seal of the spirit which gives the assurance of salvation and the consciousness of being children of God; the attitude of waiting for the lord- this is what characterizes these Christians. Bought with a great price, they are bound to regard themselves as no longer belonging to themselves, but to the Lord Jesus, to please Him in everything and to live only for Him. I do not mean to say that we all walk at the full height of the Heavenly calling, but we acknowledge

If anyone fails openly in what becomes a Christian- in point of morality or in what concerns the faith-he is excluded. We abstain from the pleasures and amusements of the world. If we have evening parties, it is for the purpose of studying the Word and of edifying ourselves together. We do not mix in politics; we are not of the world; we do not vote. We submit to the established authorities, whatever they may be, in so far as they command nothing expressly contrary to the will of Christ. We take the Lord's Supper every Sunday, and those who have gift for it preach the Gospel of Salvation to sinners or teach believers. Every one is bound to seek the salvation or good of his neighbor according to the capacity, which God has given him. Feeling that Christendom is corrupt, we are outside the Church-World, by whatever name it is called. As to the number of those who follow this course I cannot tell you what it is; we do not number ourselves, wishing to remain in the littleness, which becomes Christians. Besides, we reckon as a brother in Christ every person who has the Spirit of Christ.

You ask me, what is the advantage of this course . Obedience to the Word of God suffices to decide us. To obey Christ is the first requirement of the soul, which knows itself saved by Him, and even of every soul acknowledging Him as the Son of God, who has loved us so much and has given Himself for us. But in fact, in obeying Him, in spite of weakness, faults, and failures, which, on my part I own, His presence manifests itself to the soul as an ineffable source of joy, as the earnest of a bliss where failures, blessed be His name for it, will no longer be found, and where He will be fully glorified in all believers.

It is difficult to place the following account by Darby. The title in one edition is “An incident in the early life of J.N. Darby.” as it deals with Kerry and not Calary; it probably took place after Darby's time there. Yet he seemed to be introducing himself to the boy as a priest. The general “spiritual” impression of the story suggests the time after Darby attained inner peace and full assurance of salvation.

At the close of a cold February day, Darby was disturbed at his work by a knock on the door. A poor man had come to see him, one who he did not know and had not seen before. The man asked pardon for coming at such a late hour, but explained he had a son who was ill. The father feared his son was dying and requested that Darby come and see the boy. Darby rose and followed the man in willing response to his request. Darby wrote:

After upwards of an hour's toilsome walking (for the roads which in some places led over steep hills were in others scarcely passable on account of the heavy marshes), on entering the little cottage I looked round me and at first found no sign of any inhabitant, except an old woman who sat crouching over the embers of a peat fire. She rose as I entered, and with the natural courtesy of the Irish poor, offered me the low chair or rather stool on which she had been seated.

I thanked her, and passing on to the object of my visit discovered in one corner of the hut a heap of straw on which lay the poor sufferer. Some scanty covering, probably his own wearing apparel, had been thrown over him, but as to bed or bedclothes there was none discernible in this humble dwelling.

I approached, and saw a young lad about seventeen or eighteen years of age evidently in a state of extreme suffering and exhaustion, and it was to be feared in the last stage consumption. (Tuberculosis of the lungs) His eyes were closed, but he opened them on my approach and stared at me with a kind of wild wonder, like a frightened animal.

I told him as quietly as possible that I was, and for what purpose I had come, and put a few of the simplest questions to him respecting his hope of salvation. He answered nothing; he appeared totally unconscious of my meaning. On pressing him further, and speaking to him kindly and affectionately, he looked up, and I ascertained from the few words he uttered that he had heard something of a God and future judgment, but he had never been taught to read. The Holy Scriptures were a sealed book to him, and he was consequently altogether ignorant of the way of salvation as revealed to us in the gospel. His mind on this subject was truly an utter blank.

I was struck with dismay and almost with despair. Here was a fellow creature whose immortal soul, apparently on the verge of eternity, must be saved or lost forever; and he lay before me now, the hand of death close upon him; not a moment was to be lost and what was I to do? What way was I to take to begin to teach him, as it were at the eleventh hour, the first rudiments of Christianity.

I had scarcely ever before felt such a sinking within me. I could do nothing, that I knew full well, but on the other hand, God could do all; I therefore raised up my heart and besought my heavenly Father for Christ's sake to direct me in this most difficult and trying position, and to open to me by His Spirit of wisdom, a way to set forth the glad tidings of salvation so as to be understood by this poor benighted wanderer. I was silent for a few moments whilst engaged in inward prayer and gazing with deep anxiety on the melancholy object before me. It struck me that I ought to try to discover how far his intelligence in other things extended, and whether there might not be reasonable hope of his understanding me when I should commence to open to him (as I was bound to do) the gospel message of salvation. I looked down upon him with an eye of pity, which I most sincerely felt, and I thought he observed that compassionate look, for he softened towards me as I said: “My poor boy, you are very ill, I fear you suffer a great deal.”

“Yes, I have a bad cold; the cough takes away my breath and hurts me greatly.”

“And how did you catch it? A Kerry boy, I should have thought, would have been reared hardly and accustomed to this sharp air”.

“Ah,” he answered, “and so I was until that terrible night- it was about this time last year when one of the sheep went astray. My father keeps a few sheep upon the mountains and this is the way we live. When he reckoned them that night there was one wanting, and he sent me to look for it”.

“No doubt,” I replied, “you felt the change from the warmth of the peat fire in this close little hut, to the cold mountain blast.”

“Oh that I did; there was snow upon the ground, and the wind pierced me through; but I did not mind it much, as I was so anxious to find father's sheep.”

“Oh, yes, I had a long, weary way to go, but I never stopped until I found it.”

“And how did you get it home? You had trouble enough with that too, I daresay. Was it willing to follow back?”

“Well, I did not like to trust it, and besides, it was dead beat and tired, so I laid it on my shoulders and carried it home that way.”

“And were they not all at home rejoiced to see you when you returned with the sheep.”

“Sure enough, and that they were,” he replied. “Father and mother, and the people round that heard of our loss, all came in the next morning to ask about the sheep, for the neighbors in these matters are mighty kind to each other. Sorry they were, too, to hear that I was kept out the whole dark night; it was morning before I got home, and the end of it was I caught this cold. Mother says I will never be better now, God knows best; anyways, I did my best to save the sheep.”

Wonderful I thought, here is the whole gospel history. The sheep is lost, the father sends his son to seek for and recover it. The son goes willingly, suffers all without complaining, and in the end sacrifices his life to find the sheep, and when recovered he carries it home on his shoulders to the flock, and rejoices with his friends and neighbors, over the sheep which was lost, but is found again. My prayer was answered, my way was made plain, and by the grace of God I availed myself of this happy opening.

I explained to this poor dying boy the plan of salvation, making use of his own simple and affecting story. I read to him the few verses in Luke 15, where the care of the shepherd for the strayed sheep is so beautifully expressed, and he at once perceived the likeness, and followed me with deep interest while I explained to him the full meaning of the parable. The Lord mercifully opened not only his understanding, but his heart also, to receive the things spoken. He himself was the lost sheep, Jesus Christ the good shepherd, who was sent by the Father to seek for him, and who left all the joys of that Father's heavenly glory to come down to earth and search for him and other lost ones like himself; and as the poor boy had borne without murmuring the freezing snowstorm and the piercing wind, so has the blessed savior endured the fierce contradictions of sinners against Himself, and the bitter scorn and insults heaped upon Him, without opening His mouth to utter one word of complaint, and at last laid down his precious life, that we might be rescued from destruction and brought safe to our everlasting home. Neither will He trust His beloved ones, when rescued, to tread the perilous path alone, but bears them on His shoulders rejoicing to the heavenly fold.

My poor sick lad seemed to drink it all in. He received it all; he understood it all. I never saw a clearer proof of the power of the divine spirit to apply the word of God.

He survived our first meeting but a few days. I had no time to read or expound to him any other portion of the Scripture. At times we could hear nothing but stifling, rending cough; at times he slumbered heavily for a little, but whenever he was able to think and listen, these verses in Luke 15 satisfied and cheered him. He accepted Christ as his savior; he earnestly prayed to be carried home like the lost sheep in the heavenly Shepherd's arms. He died humbly, peacefully, almost exulting, with the name of Jesus, my Savior and my Shepherd, the last upon his lips.

“The son of man is come to seek and to save that which was lost” (Luke 19:10 .)

HY.Pickering. Chief Men Among the

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