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WANDERING LIG 
 
 A STRICTURE ON Tli« DOCTRINES AND 
 METHODS OF 
 
 beetHeenism. 
 
 / 
 
 REV. R- STRACHAN, 
 
 MIDLAND. ONT. 
 
 about with diven did ttMnge^tyctHncis."— £r«6. 
 
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 WILLIAM BRIGGS, 78 & 8nCIN6 ST. EAST. 
 
 MONTREAL: C.W. 00 ATES. HAUFAX: 8. F. HUBSTIS. 
 
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 WANDEELNG LIGHTS. 
 
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 INTRODUCTORY REMARKa 
 
 iHERE are in different parts of the country 
 a number of irresponsible religious teachers 
 engaged in propagating a fallacious system 
 which they declare is the pure gospel from " the Book." 
 ^t unlike the true gospel of good-will, and harmony, 
 ^|k large-hearted benevolence toward all men which 
 the sacred volume teaches, this system tends to pro- 
 duce dissensions in families and communities, and a 
 narrow, selfish, and Pharisaic exdusiveness towards 
 those who differ in opinio^f rom it^ propagators. Both 
 teachers and converts of the syste^ assume an atti- • 
 tude towards others as uncharitable as it is unscrip- 
 tural, and in effect declare : "Stand thou by thyself; 
 come not near to me; for I am holier than thou." 
 " We are the people, and wisdom shall die with us." 
 The errors which theyrtteach, andlhe methods which 
 they adopt in spreading them, are so conjbrary to the 
 teaching and spirit of the gospel, and have been the 
 means of disturbing the peace of families and com- 
 munities to such an extent that we have found it 
 necessary to say of them, as St. Paul did of a similar 
 
 'X- 
 
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 c\m», " Mark them which cause divinionM an<l offences 
 contrary to the doctrine which ye have learned ; and 
 avoid them." (Rom. xvi. 17.) They generally profess 
 to-be non-sectarian in their views and objects, and 
 refuse to^ assume a distinctive name other than the 
 general names of all Christians, such as " believers " 
 and " brethren." On account of their teaching many 
 of the peculiar views of the " Plymouth Brethren," and 
 from the fact that they practise similar methods, they 
 are generally known by that name. But, as that 
 body is divided into different sections, many of them 
 repudiating the name an4 disagreeing with each other, 
 it is sometimes a difficult matter to determine to 
 which section particular individuals belong who are 
 engaged in promulgating views peculiar to fell of 
 th^ In certain localiti#ihey are somgi^ called 
 by the name of the .per^ey i who has takJIi^a leading 
 part in introducin| the system. One section in England 
 was called the "Darbyites,'.' from Darby, the originator 
 » of the system. In this country a Mr. Marshall has 
 recently taken a prominent part in pioneering and 
 establishing the system throughout a wide section of 
 Ontario, and from him his adherents have been called 
 Marshallites. As they generally repudiate their con- 
 nection with the " Plymouth Brethren," and will not 
 assume any name by wltwih we can distinguish them, 
 we shall simply speak of them as "The Brethren," and 
 of thein doctrine as " Brethrenism." Their not assum- 
 ing a name is intended as a mark of humiKty (?), but 
 it shows an utter lack of ingenuousness when they go 
 
 — 1«^ 
 
* 
 
 to placeR where they are not known, and, profenning 
 non-sectarianism, to introduce themselves as evanffel- 
 ists having no other object in view than to preach 
 the gospel, and then begin a coursd of unscrupulous 
 proHeiytizing. No true evangelists would degra<lc their 
 office by becoming proselytizers. The class we refer 
 to have forfeited all right to be regarded as genuine 
 evangelists by their public and private efforts at pro- 
 selytizing, especi&Uy by tl^e latter. 
 
 Eveiy person familiar with the teachings and 
 methods of " Plymouth ism," and who has seen its 
 effects, can easily detect it in these teachers ; for, not- 
 withstanding their plausible professions of non-sec- 
 tarianism, their doctrines and methods, and the results 
 of their teachings, reveal their true character and 
 object. " The hands may be the hands of E^u ; but 
 the voice is Jacob's." When once they have secured a 
 few4idherents in any place, the guise of non-sectarian- 
 ism is thrown off and societies, or assemblies, as tkey 
 call them, are formed; and instead of the pleasing 
 sight of brotherly-fellowship with all Christians, which 
 was expected, we behold a system springing into life 
 loud in its denunciation of all sects, unscrupulous in 
 its methods, and teaching many doctrinal and ecclesi- 
 astical errors — a system yrhose^ direct tendency and 
 olject is to sap the foundation of all existing Church 
 organizations, and to replace them by^ one of the most 
 narrow, bitter, and intolerant of all sjfstems. We cer- 
 tainly believe in the principle of "live and let live/' 
 and would gladly bid Qod> speed to all true evangelists, 
 
\ 
 
 
 trroMpective of iiect or iiiinor clifTAimceH of opinion; 
 but when they so ptiraistently denounce all sectfl, and 
 insinuate themselves and their eQroneouH teaching 
 upon the people of all denominations with the evid^t -^^ 
 design of destroying, if possible, all 9ther systems but 
 their own, we would be recreant to our trust if we did 
 not earnestly speak out against such effortsj and ex- 
 pose their errors, so as to prevent those unacquainted 
 with them from being beguiled by their confident 
 assertions and plausible sophistries. 
 
 From the fact that they have made most progress ' 
 with those who have not been aware of the erroneous 
 character of their teaching and its pernicious tendency, 
 and seeing that it is aSliificult thing to eradicate 
 errors when once imbibed, we have been led to prepare 
 for general circulation this ea^pos^ of the system. , Our 
 object iA to help those whose minds have been dis- 
 turbed and unsettled by such teachings, and in order 
 that others who have not yet met with these teachers 
 may be forewarned and prepared, ;• An ounce of pre- 
 vention is better than a pound of cure.'* 
 
 Some good people have been very much impressed 
 py the earnestness and zeal these teachers manifest, 
 and by their extensive use of scriptural language in 
 their addresses, and have been led away by the icfea 
 that because they are good and earnest men, therefore 
 everything they teach must also be good and true. 
 But the fact that they appear to be good and earnest 
 men, and that they preach some good gospel truth, 
 waders it all the more necessary that we should 
 
^# 
 
 expo«« the tirron which they teach. If them? errors 
 were taught by men whose liveH and moraU were bad, 
 no one would give h^ed to them. Error ia all the 
 more hurtful when good men teach it, and when 
 accompanied with truth. What error haa ever gained 
 a looting li the world but has had some mixture of 
 «^ ti^tht Error would not be sufficiently plausible to 
 7 gain attention if it had not some fragment of truth. 
 The errors of the "Brethren " are all Ihe more dan 
 gerous by being taught in oottji^eeUon with gospel^ 
 truth, and represented as th^|i Jp^^ been said 
 
 by some who have not ti^Wf^^<Jif%J^^ them 
 selves on the subject: " Well,', tjiey dil^, from !»* i^ 
 minor points of doctrine, but so lon||||l'^y preach 
 Ohrist we will rejoice and bid them ci|4^d." If 
 this were really the case' we would gladly do tl^e sam«r. 
 But having frequently heard them, and hfl^ving care* 
 fully examined their books and tracts, especially such 
 as are given to their converts, we are convinced that 
 the objectionable features of the system ar0 ho m6re 
 difference of opinion on midbY points of doctrine, but 
 errors and heresies affecting some of the most vital 
 points in the Christian religion ; and onthat account 
 even what gospel truth they do teach is^to a^n^' 
 siderable extent rendered null and void, as we shall 
 show' by 
 
 . A REVIEW OF THE SYSTEM. 
 
 The peace and purity of the mind, and the rectitude 
 and happiness of the life greatly depend upon thd 
 
 
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 doctrineg we believe. In a matter of such importance 
 great care is necessary, as errors in doctrine are detri- 
 mental to character. When of a pernicious kind they 
 infect and impoverish the mind, tend to pervert the 
 life and destroy a person's usefulness in the Church. 
 We are convinced that the principal teachings of 
 '* Brethrenism " are of this character, and willj^ere- 
 fore consider some of them for the purpose of showing, 
 by a plain, common-sense appeal to Scripture and 
 reason, how erroneous, inconsistent, and pernicious 
 they are. ^ 
 
 I. WE SHAH. NOTICE FIBST THEIB SYSTEM OF 
 INTERPRETATION. 
 
 ■ ' ■ ■■■*■■■♦-., 
 
 The " Brethren " have a way of their own by which 
 j^ey endi^vour to evade the force of those portions of 
 Scripture which convict them of error that is both 
 'iinscriptural and unreasonable. They take upon themr 
 selve's to allow^ or disallow, as the case may require it, 
 the application of certain passages. They often dis- 
 idlow the general application of a passage by saying : 
 " It ap|rlies only to the Jews," or, " It was addressed 
 only to believers," when it is evident from the scope 
 of the passage, and the whole tenor of the Scriptures, 
 thai it is applicable to all. This subterfuge is fre- 
 quently resorted to in support of their peculiar views, 
 as "key, Mr. Macintosh very pertinently describes: 
 " If any passage contravenes their favourite dogmas, 
 then they say it is Jewish and never designed for 
 the Christian dispensation, and cast it aside ; but if it 
 
 3^^ki^hdz 
 
9 
 
 is supposed to be favourable, it is Christian, and be- 
 comes a great stone in the building." In this way they 
 either ignore, or explain away the sense of some parts 
 of the New Testament, and large portions of the Old, 
 which do not suit them. This unjustifiable rejection 
 of the authority of any portion of the Scripture, and 
 restriction of its application, is clearly contrary to the 
 explicit testimony of Scripture. " AU Scripture is 
 given by inspiration of God ; and is profitable for doc- 
 trine, for reproof, for correction, for inetniction in 
 righteoumeaa" Now, the Scriptures referred to are 
 undoubtedly the^ books of the Old Testament, and the 
 apostle said isoSceming them : ** Whatsoever things 
 were writteii aforetime were written for our learning; 
 that^ we through patience and comfort of the Scrip- 
 tures might have hope." St. Peter says : " No pro- 
 phecy of the Scripture is of any jprii;at6 interpreta- 
 tion." And such js the benefit to be derived from the 
 Old Testament Scriptures that to them is attributed 
 the power of making one "wise unto salvation." (2 
 Tim. iii. 16.) Whatever theories man may hold, the 
 Scriptures cannot be broken. The Old and New 
 Testaments bear the stamp of Divine. Majesty; and 
 contain only one scheme of salvation from beginning 
 to end. Neither part can be understood without the 
 other ; and until tiiey can show where God has given 
 a repeal of the Old, or any portion of it, it stands in 
 force. Great errors have arisen, and infinite mischief 
 has been done by the attempts of presumptuous men 
 Vho have endeavoured to build up their own theories 
 
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 by this means. The whole system of the " Brethren " 
 is bolstered up by the ude of isolated passages and 
 texts interpreted to suit themselves, with little or no 
 regard to the context, the sense of the whole discourse, 
 or the scope of the writer, and the general tenor, of 
 Scripture. The result is a confused and contradictory 
 style of interpretation which reveals, what so many 
 of them have confessed, that they have not had the 
 necessary learning and training required to fit them 
 for the position of religious teachers, and which would 
 make them " workmen that needeth not to be ashamed, 
 rightly dividing the word of truth." Though the 
 Scriptures speak pf many things which are above our 
 comprehension, and which are "unseen by reason's 
 glimmering ray," yet they are not contrary to reason ; 
 and we are not required to accept interpretations of the 
 Scriptures that are contrary to the dictates of sound 
 reason. The objectionable points ©f " Brethrenism " 
 
 are not only contrary to Scripture properly interpreted, 
 but are repugnant to sound common- sense. Our in- 
 quiries into the meaning of Scripture should^ be con- 
 ducted by those plain, common-sense rules which are 
 adopted by all men when the^ meaning of any other 
 writings is to be ascertained. We purpose, then, con- 
 sidering the doctrinal opinions of the "Brethren" in 
 the light qf Scripture and common sense. 
 
 H. THEIR VIEWS OF THE NEW BIRTH. 
 
 The public addresses of the " Brethren " are noted 
 for the prominence which they appear t6 give to 
 
 r ^T-i.rK^ss'^S^Tcf 
 
doctrine of the New Birth. They constantly tjng all 
 the changes upon the words, " Te must be born again/' 
 " You riiust have the New Birth." Now this use of 
 scriptural terms is very plausible, and produces Uie 
 impression that they are preaching according to^rip- 
 ture ; but it does not follow, because a person expresses 
 his opinions by a plentiful use of scriptural phrases, 
 that his teaching is to be accepted as true. The views 
 which the "Brethren" attach to these terms are not 
 only Unscriptural but absurd. We learn from their 
 writings that they teach " When a person is bom again 
 he gets another new |ind divine nature," "It is not a 
 change of nature, but a new one distinct from the old 
 is introduced." "The old nature," they say, "remains 
 the same, evil in all its ways and thoughts, the new 
 one is sinless." Such being their views of the New 
 Birth, all their plausible talk about it amounts to no- 
 thing. These views show that what they mean when 
 they use that scriptural term is, not a New Birth, and 
 not even a change, but the introduction or addition of 
 another &nd a distinct nature from the old. What 
 saith. the Scriptures about the addition of another 
 nature ? Not a single text can be found in support ot 
 it. Every passage which they bring forward in sup- 
 port of such a view, if justly interpret^id, will be found 
 against it. But the Scriptures do clearly teach that 
 there is a change of heart effected by the Spirit of 
 God, and consciously experienced by the believer. 
 There are different phrases employed to set it forth 
 besides being "bom again," or "bom 6f the Spirit." 
 
 #, 
 
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^^ 
 
 : 12 ' ■ .'■ 
 
 It is represented as a quickening of the dead (Eph. ii. 
 
 1-5)— as opening the eyes of the blind, and turning 
 them from darkness to light (Acts xxvi. 18)— as a 
 • translation from the power of darkness into the king- 
 dom of His dear Son (CoL i. 13>- as putting off the 
 old man, and, being renewed in the spirit of our minds, 
 putting QA the new man (Eph. iv. 22-24). "If ^any 
 man be in "Christ he is a hew creature ; old things 
 have passed away; behold all things liave become 
 new." We also read in Ezekfel xxxvi. 26 : "A new 
 heart also will I give you, and a new spirit will I put 
 within you ; and I will take away the stony heart out 
 of your flesh, and 1 will give you a heart of fifesh." 
 Here we see that " a new heart and a new spirit " is 
 to be given, but it is not by leaving the old as it was 
 and adding another; it is by such a renewal as shall 
 cleanse it from all its filthiness and idols. Now all 
 these passages clearly show that <;here is a change 
 eftected in the believer by the Holy Spirit as great in 
 its character as from darkhess to light, from death to 
 Ufe, and horn sin to holiness ; that, in fact, instead of 
 the old na^e remaining irremediably the same* as 
 the « Brethren '* falsely tea^h, it is to be mortified and 
 crucified "till not one evil lust remains," This is 
 certainly the view which St. Paul had when he said : 
 "Knowing this that our old man is crucified with 
 Him, that the body of sin might be destroyed, that 
 henceforth we should not serve sin.*' (Rom. vi. 6.) 
 
 The « Brethren " talk very glibly about their being 
 '* redeemed," and "bom again," and "sanctified," and 
 
'■ -Wf 
 
 18 
 
 V^ 
 
 " saved/' but while they attach such views as these to 
 those terms, and also hold the errors on other points 
 which they do, we cannij^t place any confidence in their ' 
 professions, or believe that aiiy substantial and lasting 
 benefit can result from such teaching. 
 \if it were true that the old nature remains un- 
 changed, as they say, then it follows, as Dr. Reid has 
 well put it, that "a drunkard, or, a blasphemer, or a 
 thief, or a murderer before believing continues a 
 drunkard, a blasphemer, a thief , or a murderer to the 
 end, his faith aiid regeneration notwithstanding." 
 The fact of the matter is that such teaching involves 
 the denial of three fundamental truths: 1st They 
 teach that the old nature is irredeenuibly bad. Then 
 what is redeemed ? Not the old nature, for they say 
 it is in irredeemable bondage to sin. Not the new 
 nature, for it is sinless and does not heed any reclama- 
 tion. Does not this amount to a denial pf the work 
 ^f Jesus as our Redeemer from sin ? 2nd. They speak 
 of being " saved " and "'sanctified." But what is sieved 
 and sanctified? Not the old nature; it cannot b^ 
 remedied, they say. Not the new, for it never was 
 los^r defiled J it is perfect and sinless. Then what 
 is saved and sanctified ? This amounts to a denial of 
 the work of the Holy Spirit. 8rd. From the fact that 
 they regard the new nature of the believer as himself, 
 and the old nature is charged with all that is sinful; 
 and that he is no longer reckoned as a sinner (the sitk 
 of the old nature not being accounted to him), does not 
 this amoiint to a denial of personal responsibility ? 
 
 ^.,airM&&.:jsSgL^^s^'i.M^Mit ^'disSi^ t Ai 
 
 \ 
 

 ■ 14.. ■: ./ 
 
 TWiis is the logical conclusion of such teaching. Such 
 views are not only repugnant to sound sense, but 
 highly derogatory to the goodness, wisdom, and power 
 of our Divine Redeemer, who has made ample provi- 
 sion not only for the forgiveness but also for the 
 entire renewal of the believer in righteousness and 
 true holiness. 
 
 III. THE "BRETHREl^" TEACH THAT THE BEUEVEB IS 
 FREE PROM THE MORAL LAW AS A RULE OP LIPE. 
 
 ^ They say that he is passed into a new state wherein 
 he is under no obligation to obey it, but is forever 
 delivered from its condemning power. 
 
 That we are not under the law as a means of justifica- 
 tion is quite true, for "by the works of the law shall 
 no flesh be justified,'Vbut it is also true that without 
 obedience to it no one can enter into the kingdom of 
 heavep. (1 Cor. vi 9-10 ; Rev. xxii 14) Obedience to 
 the Moral Law is of perpetual obligation, and all moral 
 beings are'under it as a rule of life. In the Sermon 
 on the Mount, the Saviour says: "Think not that I 
 am c0me to destroy the law, or the prophets, I am not 
 come to destroy but to fulfil." (Matt. v. 17-18.) It is 
 evident |rom the scope of the Saviour's discourse that 
 He 18 speaking of the Moral Law, of whicb the Ten 
 Commandments is a summary. He came not to de- 
 stroy—not to abrogate-^not to dissolve— not to violate 
 —not to make it of none effect, nor to free mfen from 
 theur obligations to obey it. He came to fulfil, that 
 IS, to confirni apd establish it ; and the original word 
 
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.«:■.,.• ,:, .■ ••' "-■ . '...■• :■•:• ,•-;■• J 
 
 
 also signifies to tea^h. All this the Saviour did most 
 fully in the exposition of its true spirit and meaning, 
 and in the pointed manner in whiph He inculcated^ it, 
 not only in-His Sermon on the Mount, but on several 
 other occasions. Doubtless He foresaw that there 
 would be some who, like the " Brethren " and all Anti- 
 nomians have done, would attempt to lessen the 
 .aythorit^ of the Moral Law, and thercifore He added : 
 ''Whosoever shall break one of these least command- 
 knents and shall teach men so, he shall be called the 
 least in the kingdom of heaven." When He was asked, 
 ''Good Master, what shall I do that I may inherit 
 eternal life?" Hisansipvrer shows that the whole Moral 
 Law is in force under the Christian dispensation, and 
 that obedience to it is necessary to eternal life. " If 
 thou wilt enter into life keep the commandments," i^d 
 it is plain from what follows that the Moral Law is 
 intei^ded. " He saith unto Him : which ? Jesus said. 
 Thou Shalt |lo no murder," etc. (Matt. xix. 17-19.) The 
 whole^^oral Law is clearly taught as indispensable 
 P^rts of Christian duty ; and the whole force of a re- 
 eiiactment is given to it in the New Testament. - 
 
 To teach, as they do, that because Christ was 
 obedient unto death, therefore God will not exact 
 pbedience from the believer, and that he is free from 
 the law as a rule of life, if it were true would tend to 
 destroy the law. Christ came not to destroy the law 
 by releasing believers from their obligation to obedi- 
 ence. "Do we make void the law through faith? 
 God forbid : yea, we establish the law." (Rom. iii. 31.) 
 
 ^^ 
 
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 ^f^^g^^jfe ,<.• '> >. ,> Ad4t^lf^^')J<^Jtsii^.fa^Ai^%iS, mI.i£i^,ils^isi'>^^^'A^ 
 
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 16 
 
 • • ' ■ " 
 
 But if it ceases to be binding as a rule of life, then 
 faith does make it void. It is not true, then, that we 
 are fi^ee from the law in that sense. Faith works by 
 love ; and love is the principle of obedience. Every 
 true follower of Jesus "runs in the way of His com- 
 mandments," and lives in holy obedience thereto. 
 
 Besides this exemption from obedience to the law 
 they also teach that the believer is exempt from the 
 final judgment. "/ OiM never be judged," sajd one 
 of them m our hearing ; and one of their tructe says • 
 " I api to judge myself here ; and if I do not, the Lord 
 will judge me ; and if He does. He will chasten me- 
 bring^upon me weakness, sickness, or even death." 
 All the judgment they expect to undergo is in this 
 life, consisting of what they judge wrong in them- 
 selves, or which God may inflict upon them by sick- 
 ness or death. But the Scriptures clearly teach that 
 we shall all appear at the judgment-seat of Christ" 
 The good are to be there and shaU be judged, or reck- - 
 oned with, as well as those who have done evil (2 
 Cor. V. 10.) Putting together these three pointe of 
 
 tiieir teaching^viz. : Iflt. Nochangeof heart, butacon- 
 tmuance of its natural sinfulness ; 2nd., Not under the 
 law as a rule of life, but breaches of it not affectinir 
 salvation ; and 3rd. No final judgment, but an assu^ 
 anceof present and eternal salvation irrespective of 
 conduct, we have at a glance a view of the pernicdL 
 tendency of the system. Is it any wonder that soSe 
 who have imbibed such teaching have had easy con-' 
 sciences notwithstanding many immoralities in their 
 
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 ' V . 17 
 
 lives ? The wonder is that there arKJl(>^umore who 
 follow out in practice the lo^cal conchkiny^ such 
 teaching. Such views are very oongenkg to the 
 depraved nature, and have a great attraction to some 
 who ar^ quite ready to accept them because they do 
 not reqiairis the mortification of the flesh, or the cruci- 
 fixion of sinful lusts. But they are certainly calculated 
 to break down the safeguards of virtue, and open the 
 way to immorality of all kinds, 
 
 IV. THE NEGATIVE CHARACTER 6f THEIR THEOLOOT. 
 
 A very objectionable feature of their teaching is its 
 nelgaiive chlu-acter. According to them there is no 
 iWed of contrition for sin, pa the part of the sinner, in 
 ofder to be saved ; and no need of prayer for forgive- 
 ness, but simply to believe, as if it was^possible for a 
 sinner to believe who has not manifested the least 
 degree of penitence. There is nothing said of the true 
 nature of sin, and its exceeding sinfulness. A person 
 would naturally think, from the light manner in which 
 it is passed over, that sin was only a mere misfortune 
 into which man had fallen, instead of "the transgres- 
 sion of ihe law of God." There is nothing said of the 
 need of the Holy Spirit's work in awakening and con- 
 vincing the sinner of his sins, and to incline his heart 
 to seek Gted's merey. Neither is there any mention 
 qjde of the evidences of the New Birth, or of the 
 wUhfess of the Spirit to the heart of the believer. In 
 fact, we have heard them denounce these things aa a 
 delusion. One of these teachers said in our hearing: 
 
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 F 
 
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 ^ 
 
 18 
 
 " I haVe been preaching for wxteen years and never 
 felt a change." 
 
 The system is therefore as faulty and unscriptural 
 on account of what it ignp/es and denies as it is in 
 the views h«ld upon other points upon which it lays 
 great stress. Now. death will as certainly ensue from 
 withholding food as it would if we were to administer 
 poison. And what would be the result of withholding 
 these essential truths if the people had not the Scri^ 
 tures to read for themselves? The ''Brethren" cannot 
 ^ye a single proof from Scripture to justify them in 
 this systematic Ignoring and denying so many impor- 
 tant truths, but they are clearly convicted of a lamen- 
 table deficiency in these respects by the explicit testi- 
 mony of Scripture. We shall show this as we proceed 
 to notice — 
 
 V. THE DfePECTIVB AND MI8LEADIN0 CHAKACTEB OF 
 THEIR DIBECTI0N8 TO INQUIRERS. 
 
 Jet There is no mention made in their tecu^inq of 
 any nsed of ths Holy Spirifs agency in awakening 
 t^e sinner an<i inclining him to seek God. Sinnera 
 are addressed by them: as if they^could of themselves, 
 by simply believing, become " saved." In fact thev 
 tea<5h that the Spirit is not given till they believe. 
 JNow, we maintain that the necessity of the Spirit's 
 operation on the heart of the sinner in awakeninir 
 and convincing him of sin, and giving grace to enable 
 him to believe in Jesus, is a truth of the first impor- 
 tance. So helpless is an unregenerate man, so dark- 
 
 * 
 
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 ■V ', 
 
 ^19 
 
 ened is his mind fey sin to spiritual things, and so 
 impotent is his condition by nature that he eannot of 
 himself infuse into his mind convincing light in regard 
 to his sinful, dangerous condition, and beget desires 
 for pardoning mercy; nor can he exercise that peni- 
 tence and faith, all of which are so essential to salvation. 
 All means, however good in themselves, will fail if 
 not accompanied with the Holy Spirit's gracious influ- 
 ence It has already become very common to trust too 
 much m means, and too little in God. This is en- 
 couraged inst^ of being restrained by ignoring the - 
 n^d of the Holy Spirit to help the sinner, as the 
 Brethren do. 
 
 Now. what saith the Scriptures ? « Not bv mieht 
 
 nor by power, but by my Spirit, saith the Lord of 
 
 hosts. (Zeoh.iv.6.) "And when He is come He will 
 
 reprove, or convict, " the worlil of sin." (John xvi. 8.) 
 
 No m^ can say that Jesusfis the Lord, but by the 
 
 I V °?^ ^^ ^:- "^ ^-i " ^ ""« "-y -^y the*- 
 
 words, but to be able to say them with thoughts and 
 affections comporting with all that is implied in them 
 requires the Spirit of God operating upon and enlight' 
 ening the mind, changing the heart, and filling it with 
 the peace and love of God." All this is wholly ignored 
 by the "Brethren" in their usual method of tewhine 
 
 ; uT?'-*'^^ *""* P*^°' ^^^ "« "°* inquirers, are" 
 told that d they simply believe the truth, that Jesus 
 
 died for sinners, they are "saved," and have etefoal 
 
 Me. But as men wbo are dead in trespasses and sins 
 
 cannot repent and beHeve arigh t ^ thnut the Spirit's 
 
 
 ' .^ms^ 
 
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 4?:-: 
 
 ^i|i 
 
 
 
 •id, then, to ignore the WplSP^M^t aid. and to tell 
 sinnera that if they »\j^p!$ jfleve, they are saved, it, 
 in fact, saying " te^^eace, when there is no peace." 
 This serious defect fflWheir^ system is made worse by 
 teaching that it is wrong for a sinner to pray, which, 
 of CQurse, excludes them from seeking the fulfilment of 
 the promise, that God will " give the Holy Spirit unto 
 them that ask Him. * 
 
 ^nd. They teach that a tinner thovid not pray until 
 he is" saved." This is an en^r which flatly contra- 
 dicts the plain teaching of Scripture, Assuming thaf 
 they are right, they ask with the greatest assurance : 
 " Where in all the Scriptures is a ninner commanded 
 to pray ?" We ask, is it necessary that a sinner 
 should .^^ecommahd^d to pray ) Jfi it not suflScient 
 that he ieihivited and encouraged to do so ? And are 
 not ^^l^criptures full of invitations and encourage- 
 ™^'^*tSSHi?" ^j^yi'^Now, those who speak. 
 *^"* «ip^r^i*^^e>T'wnentably ignorant, or -wilfully 
 blindedby their pet theories if they do not perceive 
 that the expression of God's will in any form has all 
 the force of an explicit command. * Then the inquiry 
 about the command to pray is a mere quibble. As 
 well might we, with far more reason, ask them whefe 
 in all the Scriptures are they commanded to ask their 
 usual question, "^r^ you saved T of almost every 
 person they meet, and, if they do not get a reply to 
 suit them, to say to the individual, "You are going t^ 
 hiplL" - ^ ~^ 
 
 We are most certainly taught in the Scriptures that 
 

 ii 
 
 ♦fi 
 
 /■ 
 
 th« iinnw IB to pray. The Ikvioir said : "Men ought 
 always to, pray." (Luke xv.iik I.) « A«k, «|id it shall 
 be jfiven you." " i^v^jt^tma l^at asketh receiveth." 
 (Matt. vii. 7-8.) It is a di-hoiMirti Iranon to say, as 
 they do, that these words are aidre»sed only to be- 
 lievers. tet any person compA Matt ▼, 1, 2 with 
 Matt vii, 88, 20, and they willUe that it wa« the 
 whole multitude that the Saviour taught ai well as 
 His disciplefli . * ^ 
 
 They say « there is no weed to pi||r for forgiveneai/t 
 and to make good thia assertion «iey endeavour to' 
 explain away the force of the petition in the Lord's 
 Prayer. "Forgive us our trespasses/' and teach tliftt 
 It is not applcable to general use. %ow we shrill 
 ■now — 
 
 (1.) That Oddh£ar8 prayer, evm for fih-ffivenm.axxd 
 encourages all t« caU upon Him, "O Thou that hearest 
 prayer, unto Th« shall all flesh come." (Psa. Jxv. 2.) 
 "Thou, Lord, art good, and Hfeady to forgive, wid 
 plenteous in mercy unto-all them that call upon Thee " 
 (Psa. Ixxxvi. 6.) ^ c 
 
 (2.) Neglect of prayer is charged as aain, as any 
 one may see who reads Jer. x. 26, Hosea vii. 7, Zeph. 
 i 6, and Isaiah Ixiv. 7. 
 
 (S.) Sinners are instructed to pray for forgiveness. 
 "And forgive us our sins." (Luke xi. 4) Simon Magus 
 was a sinner "in the gall of bitterness, and in the 
 bonds of iniquity," and Peter said tp him : "Pray God, 
 if perhaps the thought of thine heart may be forgiven 
 thee." (Acts viH, 22.) It was said of Saul of Tarsus, 
 
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 " behold, he prayeth." And Ananias Wfis sent to him, 
 and exhorted him, sa}ring, "Wash away thy aina ; call- 
 ing upon the name of the Lord." (Acts xxii. 16.) 
 "Seek the Ldrd while He may be found ; call upon 
 Him while He is near," etc (Isa. Iv. 6.) ''Whosoever 
 shall call upon the name of the Lord shall be saved." 
 (Acts ii. 21.) The publican was a sinner, and he 
 prayed " God be merciful to me a sinner," and went 
 down to his house justified. Manasseh prayed and 
 was heard. The thief on the cross prayed and was 
 -accepted. . ;■ ' ' "''■'"'■ -[■" '-■■■jy-:~. 
 
 This error is as unreasonable as it is uikscriptuiitl. ^ 
 Prayer is natural to man. It is true thftt many negleobf 
 to exercise it, but when circumstances make them feel 
 that man's help is vain, then it is not only natural to 
 pray unto Him that is able to save, but it becomes 
 imperatively^ necessary. Prayer, then, is the natural, 
 free, spontaneous outgush of the burdened soul seeking 
 for pardoning mercy. Is it reasonable to suppose that 
 He who has so constituted man, and who by His 
 Spirit prompts the sinner in distress to cry for pardon, 
 will not hear that prayer ? Will He regard it as an 
 additional 9in to do what the Divine Spirit prompts 
 him to do? The thing is absurd. In order to believe 
 it a person would have to muzzle his reason and 
 knowledge. Yet the "Brethren" teach, and wQuld 
 have inquirers to believci that this is the gospel. 
 
 3rd. Tkey ignore the need of repeniance in th^ir 
 teoMng. They assign as a reason for this that "faith 
 must precede repentance." That there is a measure 
 
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 23 
 
 of faith which must precede and induce revKtance is 
 a jpact which no one denies. The sinner must believe 
 what Qod has said concerning the evil and demerit of 
 sin, or he will never see his need of repentlMace. He 
 must believe what Qod has said concerning Ibis will- 
 ingness to receive such as renounce their sins and tu^ 
 to Him, or he would not have sufficient encouragement 
 to repentance. But that is not the faith which justifies 
 and saves. The faith which justifies the sinner has 
 direct and' immediate reference to the atonement of 
 Christ Justifying fiuth implies repentance. It is 
 always represented as subsequent to that penitential 
 sorrow for sin and forsaking of it, and crying to Qod 
 for mercy which constitutes scriptural repentance. 
 Now, we shall show that repentance is certainly re- 
 quired and commanded, and must precede that exercise 
 of con$ding faith in Christ whereby a sinner is par- 
 doned, and also that without it there is no salvation. 
 "Qod commandeth all men everywhere tj^ repent." 
 (Acts xvii. 20.) " Repent ye, and believe tlie^ gospel" 
 (Mark i. 15.) "Repent ye, therefore, and be converted, 
 that your sins may be blotted out." (Acts iii. 19.) Paul 
 in his teadiing presented repeiitance in the same order : 
 "Testifying both to the Jews, and also to the Qreeks, 
 repentance toward Qod, and faith in our Lord Jesus 
 Christ" (Acts xx. 21.) " Except ye repent ye shall 
 all likewise perish." (Luke xiii. 3, 5.) Aiid that it is 
 Qod who giveth repentance any one may see who will 
 consult 2 Tim. ii. 26, Acts iii. 26, Acts v. 31, Acts xi. 
 18. Scriptural repentance is not taught by them at 
 
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 4>ar, ■ 
 
 8i,"Trrg?£st: 
 
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 24 :. 
 
 .t . ^ " 
 
 all, but completely ignored ; for all that they mean by 
 ^ repentance is simply a change of mind. It is defined in 
 one of their tracts as " a change of mind regarding 
 Christ and His salvation." It is merely "a giving up 
 of wrong thoughts of God, and a reception of the 
 truth." "The belief of th^bruth," they say, "being 
 that to which the chang^^lmde." Now, ihotigh the 
 word repentance is somel^^fi usdd in a general sense 
 to mean a change of mind, its use in a' religious sense 
 means a conviction of sin and godly sorrow, for it, and 
 necessarily indluded confession and forsaking of sin. 
 The change of mind which this involves is a change of 
 the sinner's views, disposition/and conduct with respect 
 to sin. This view of repentance, we maintain, is both 
 reasoifable and scriptural. The following passages 
 will show that conviction of sin, contrition, confession, 
 and forsaking of sin are all enjoined as essential to 
 obtaining mercy. " To that man will I look, even to 
 hiin that is poor, and of a contrite spirit, and trembleth 
 at My word.*V(Isa. IxvL 2.) "I acknowledge my 
 transgressions ; and my sin is ever before me." (Psa. 
 li 3.) *'The Lord . . . saveth such as be of a contrite 
 spirit." (Psa. xxxiv. 18.) . "Let the wicked forsake his 
 way, and the unrighteous man his thoughts, and let 
 him return unto the Lord and He will have mercy 
 upon him, and to our Qod for He will abundantly 
 pardon." (I8a.lv. TO'^Whoso confesseth and forsaketh 
 his sin shall have mercy." (Prov.xxviii. 13.) "If we 
 confess our sins He is faithftil and just to foirgive us 
 our sins." (1 John i. 0.) The condition of 3 heart 
 
 r- 
 
J I 
 
 **J- 
 
 and mind, which these passages refer to, has always 
 heen included in our definitions of repentance. Yet 
 the " Brethren" very unfairly represent us as believing 
 it only meant sorrow for sin. The definitions given 
 by the best theologians agree with the passages which 
 we have quoted. It is defined in the Catediism as ''a 
 grace of the Holy Spirit, whereby a sinner from a sense 
 of his sins and apprehension of the m6rcy of Qod in 
 Christ, doth, with grief and hatred of his sini tlihi 
 from it to God with full purpose of^ and endeavours 
 aftet, future obedience." Mr. Wesley defines it as 
 "conviction of sin producing real desires, and sincere 
 resolutions of amendment." Jtev. Dr. Wardlaw defines 
 it as ** that gracious, contrition of spirit in which the 
 heart is humbled and melted before Qod, mercy im^ 
 ploredfrom Him as a justly offended 80vere%n,and 
 sin seen in its deformity, hated" and forsaken." 
 
 Since, therefore, repentance is not a mere.change of 
 mind " to tl^e belief of the truth," as the " Brethren" 
 teach, but a change of the sinner's views, disposition, 
 and conduct with respect to sin, graciously produced 
 by the Holy Spirit, and which must necessarily pre- 
 cede and accompany that exercise of faith in Jesus 
 which justifies him, is it not evident that another 
 essential point of Christian doctrine is omitted and 
 ignored by them. In doing so, and teaching that it is 
 not required, they haye, with this as with the* points 
 previously alluded to, "rejected the testimony^of God, 
 and are teaching ... the traditions of men," and 
 
 misleading and deceiving souls. v 
 
 .■-■■■■; ■.■.'.■■ ^' : ■ ■ -■•■ . ■ .■• ' 
 
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 4?' 
 
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 4th. We find that even concemimg saving faith, 
 vpon which they lay such atreas, they do not apeak 
 dearly and acriptwraUy, They represent it as a mere 
 belief of the truth, pr the assent of the.understanding 
 to the testimony, of Scripture. They ask individuals, 
 "Do you believe the Bible ?" or *^Do you believe that 
 Christ died for you ?" but more frequently take some 
 ^ passage of Scripture which speaks of Christ's death 
 for mail's sins. If the individual addressed expresses 
 his belief of the truth concerning Christ, he is encour^ 
 aged to believe that he is saved and has eternal life. 
 If he assents to the truth of Scripture, ibut expresses 
 his doubt of being saved by the mere belief of the truth, 
 they say, « Th6n you make God a liar." ' This is a con- 
 clusion most unwarranted and untrue. The Scripture^ 
 do not condemn a person for doubting that he is saved 
 by a mere belief of their testimony. The -doubting 
 which the Scriptures condemn is whether what God 
 has s%id be true— a thing which the person questioned 
 as above probably never doubted. The Scriptures 
 do not tell any individual that he is saved, but direct 
 him how to be saved. The assent of the understanding 
 to the truth of the Word is not saving faith. He that 
 assents to tiie testimony of Scripture without trusting 
 in Him of whom it testifies, derives no more benefit 
 from it than he would from food which he saw and 
 believed to be wholesome,but did not ejat. If the 
 Israelites bitten by the serpents had merely believed 
 Moses' testimony concerning the Brazen Serpent, but 
 had not trustingly looked towards it, they would 
 
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 ^'4' 
 
 never have been healed. So if we merely believe the 
 testimony of Scripture concerning Christ, but do not 
 look trustingly to ffim to save us, we shall never U 
 saved Justifying faith 19 more than the assent of the 
 mind to the truth. There must be the consent of the 
 will ^and the affections to the plan of salvation, ap- 
 proving and choosing it, with a renunciation of every 
 other refuge, and an actual trusting of the heart in 
 Christ as a personal Saviour, this faith has its seat 
 both in the understanding and in the heart, and is 
 therefore called in Scripture a believing with the heart 
 (Rom. X. 10), even a believing with all the heart. 
 (Acts via 37.) It is not enough, then, that we beUeve 
 ahowt Christ, or even iw Christ; we are told tp** be- 
 lieve on the Lord Jesus Christ "in order to be saved. 
 This faith is not an opinianhnt an act; it is not the 
 mere belief of a. fact, but personal trust' in Jesus for 
 pardon, and grace, and strength, and guidance, and 
 final salvation. (Eph. i. 12, 13 j Rom. xv. 12 ; Rom. iii. 
 24,25.) 
 
 CONCLUDING REMARKS. 
 
 We are amazed at the readiness and the unquestion- 
 ing credulity with which some people have received 
 them and their teaching. The Apostle John says: 
 " Believe not every apiHt ; hut try the spirits whether 
 they he of God; because many false prophets are gone 
 out into the world.'' An4 we are to try them by that 
 testimony which is known to have come from the 
 Spirit of God. "To th^ law and to the testimony ; if 
 
 X. 
 
 
 
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 they speak not according to this Word it is hecause 
 they have no light in them." . It is every Christian's 
 right and duty to bring to this test the teachings even 
 of their own pastors whose creed and conduct are 
 known to them. Much* more -should they do so with 
 the teaching of men who'pretend to have no connec- 
 tion with any sect, and who have brought no recom- 
 mendation of character, nor testimony regarding their 
 doctrinal soundness and other essential qualification# 
 The ''BrethreQ.'/ acknowledge no authority and have no 
 learning or speidUd training to fit them for the position 
 of religious teachers. They make light of all theS0 
 things, and fling thdr sneers at learning and college 
 training as qualifications for the mihistry of the Word. 
 This is no credit to theW, but siihply reveals their 
 own weakness, for it is done to excuse their own defi^ 
 ciencies. The result of dispensing with the usual* and 
 reasonable requirenient of a guaranty of moral and 
 doctrinal qualification h just what might be expected 
 from such lack of caution. The peace and harmony 
 of families, churches, and communities have been 
 disturbed, errors and heresies have been imbibed by 
 some that will cause lasting injury to their minds, 
 ^ stand in the way of their usefulness to others, and 
 which, if they are not awakened to a s^se of .'their 
 erroneous position, may prove ruinous to their sduls. 
 
 We believe there are among them some goo^ and 
 earnest men, and "they have a zeal of Qpd, b^t not 
 aocording'to knowledge." Somer of them are good ex- 
 horters, and can giVe a good exposition of 8om< i por- 
 
 sy 
 
 ?.:v: 
 
pr^^ j#-Ti » «.r«x 
 
 ""I?' ,V -^■Jp*|¥ii^H»^f ■- " 
 
 «;"C^i 'T '■•iWfS 
 
 A . 
 
 ^^ V 
 
 x^ 
 
 i 
 
 tioiw of Scripture. They have an effective way of 
 arousing attention to the subject of religion, and their 
 appeals to the conscience awaken many to a sense of 
 their danger as sinners. We have known some greatly 
 benefited in these respects. W^, give them due credit 
 for all this, and if tliey could give sound instruction to 
 those whom they awaken, much good would be done. 
 But,jfrom the fact of their giving defective and mis- 
 leading directions to the inquirer, teaching unsound 
 views of the atonement, and pernicious errors regard- 
 ing the New Birth ; that they are assured of salvation 
 no matter what they may do ; that they are free from 
 the law a^ the rule of the believer's life, and that they 
 shall be exempted from the £nal judgment, they 
 nullify whatever good their exhortations and appeals 
 to the conscience may have effected, except in the case 
 of those whose good sense and former good training 
 come to their assistance. 
 
 The preaching of the " Brethren," as might be ex- 
 pected from their mode of interpretation, is very con- 
 fused and contradictory, and characterized by rasih 
 assertions and a plausible use of scriptural language. 
 It abounds with many expressions of their assurance 
 of their eternal salvation, such as, " / am m »ure of 
 hmven as if I were in it." " I ahaU never be lost," 
 " I am nk)t afraid that I shaU do knythimg to keep me 
 outofh^ven" But, perhaps, about the most offensive 
 part of 'tjheir preaching is their harish denunciation of 
 all sects knd denominations. In this respect t^y are 
 well described by a writer in the Chicago Intmor : - 
 
 ?1 
 
 -I 
 
 3 
 
 t 
 
m- 
 
 80 
 
 * " During the civil war there was a class of men who 
 belonged to no regiment or arm of the service. They 
 hung upon the flanks or the reiir of our artoiies as they 
 advanced, pillaging or destroying. They were the 
 terror of the South and the disgjrace of th^ North. 
 They made the name of " Bummer" the synonym for 
 all that is unfair even in war. Like these bummers 
 of twenty years ago are certain ecclesiastical free- 
 lances of ^io-day. They denounce Churches and c|(eeds. 
 They prate persistently about Christian liberty and 
 unity. But tfiey are more bitter and bigoted in their 
 opposition to sects than the intense^t sectarian. ^ They 
 are icionoclasts. They seek to tear down what others 
 are building up. Their theories in regard to truth and 
 duty are va^e and disorganizing." Yet while per- 
 sistently deftlaring that they are not a sect, and 
 strongly denouncing all sects and sectarianism, they 
 are themselves one of the most narrow, bitter, and 
 intolerant of all sects. Worcester defines a sect as "a 
 body of persons who follow some teacher ; united in 
 some settled tenets." Now, while much of their 
 teaching is confus|ed and contradictory, yet in the 
 main it presents "settled tenets "which they agree 
 together in teaching ;^ and, although they withhold 
 from the public the information concerning their organ- 
 ization, yet they hold their conventions and assemblies, 
 and there is evidently some well-understood plan of 
 action among them. A recent writer says of them: 
 " They are representatives of a sectarianism more 
 narrow in its flieory, more severe in its judgments^ 
 
 . 
 
" r 
 
 
 . 
 
 81 
 
 more uncharitable in temper, and more unscrupulous 
 in its modes of action than any other sect in Chris- 
 tendom." 
 
 Their methods of working may be termed a dis- 
 honourable and unscrupulous system of proselytizing. 
 They endeavour to shake the confidence of the people 
 in ttieir regular pastors by insinuations of their being 
 "unsaved men," and n^ere hirelings, and afraid to 
 speak the truth. They tmsettle the jninds of some 
 Christians by insinuating doubts as to the genuineness 
 of their conversion. And they bring up cases of indi- 
 viduals who thought they were converted, but when 
 spoken to by them confessed to their being deceived. 
 By these and other methods they deceive and decoy 
 unwary souls, and in their private teaching instil into 
 their mmds views and doctrines which they do not 
 fully make known at first, or in their public meetings. 
 The unsuspecting inquirer is led on step by step^ftUured 
 by their plausible sophistries to accept doctrinal j^id 
 ecclesiastical errors from which many would, no doubt, 
 have recoiled if made known at first. The effects of 
 this private teaching is soon manifest Their converts 
 withdraw from all religious worship with other Chris- 
 tians, and treat them as if they were all unbelievers. 
 And when, as is often the case, some members of a 
 family join them, then the peace of the family ia 
 broken. It is the same with .churches and com^ 
 munities because of their persisting te treat all others 
 as unsaved persons ; and justifying their course on the 
 ground that they are required to separate themselves 
 
 Jim 
 
 ,4i^t ^:t 
 
 ^.j^J-4^ rfi Ss-s jtva*! 
 
'< 
 
 .81 
 
 from unbelie^'rs. "This miaerable Pharisaic spirit 
 of separation tnakes Jtliem one of the most dan- 
 gerous parasites," m "^e New York Ohaerver says, 
 "which enfeeble Chrip|» life and neutralize Christian 
 beneficence. They dirfntegrate and disorganize, and 
 have a great capacity for undoing, and none for doing." 
 In a recent work upon the "Church Systems of Eng- 
 land,'Uhe author says of the-"Plyi^outh Brethren" 
 and their w^ : " Christians have been detached from 
 the churches where they have had a religious home. 
 Wherever they go their path is marked by discontent 
 in churches, heart^gii^ ta„pastors, divisions in families, 
 and separations among those who^ave been fast 
 friends. Their hand is against every Church, and if 
 the hand of every Church is not against them, it is 
 partly, perhaps, because the real'extent of the danger 
 has not been understood, and partly because their fair" 
 appearance has served to disarm suspicion. Numbera 
 of pure and honest souls have been unable to believe 
 that professions so specious concealed designs so des- 
 tructive to Christian usefulness and harmony." 
 
 v««^ 
 
 J*^**K^li (L(fc*-^ 
 
ipirit 
 dan- 
 Bays, 
 istian 
 , and 
 )mg." 
 Eng- 
 iren " 
 from 
 iiome, 
 ntent 
 allies, 
 L fast 
 indif 
 , it is 
 anger 
 ir fair 
 mbera 
 elieve 
 > des- 
 
 'Wjr ■m »*H*'' .' '*'fi*'5?S^-' "•*-' 
 
 ). ' 
 
 APPENDIX. 
 
 A 
 
 Since the publication of "Wandering Lights,", some of th« 
 '^Brethren" have said that we ooald not prove onr utatemeuta, and: 
 had promised to apologise. This is not only untrue, but abenrd; 
 for even iS we could be so weak as to stultify our own judgement 
 by doing so that would not make what we have written any thil 
 less true, for these are the well known views of the "Plymoutlf 
 Bretliren." We can give proof to oonvinoe any reasonable person, 
 and fearlessly appeal to the public as to the correctness of our 
 position. We do not assert that *aeh individual among them 
 holds M the views peculiar to the system. Nevertiiflless these, 
 views have been taught by the "Brethren" as a whole, and, whetbi 
 er optn or exclusive "Brethren," we never bbserved that they oared 
 sufficient for the differences betH^n them to make it known to^ 
 \tiie public what their differences are. Te our own mind the most 
 of Hiem are aelimige enpugh. Two of them particularly ob- 
 ' to section III, page 14, and declare that none of them held 
 Ht^ch a view, and yet it is a well-known tenet of "Brethrenism;" 
 ~ a leading spirit among them has admitted it since in the pro- 
 of witnesses. They also objected to our calling- their meth- 
 unscrupulous proselytizing, and yet they sftoskof having 
 ^ so many converts froni. the Presbyterians and MethodistB, 
 '^c. We never expected that our pamphlet w6uld please them . 
 ^rote witii the view of showing the evil tendency of Uie ays- 
 "it has opened their .eyes to it, the shock should not lead 
 repudiation, but to amendment. And we are glad to 
 know that some of them have been more careful in their state- 
 '^ments of doctrine since, and havebrought out points formerly 
 ignored. \ • \ 
 
 
 "V » 
 
 \ 
 
 WC 
 
 
 :*?r 
 
 /^^ 
 
'■y*Tw;^F^' ' - "aj'W'Srj 
 
 ■ C. •*^(|f'-f"', 
 
 *■*" 
 
Fljmonililte C««iilai«B«]r- 
 
 Addrenwd to th« •nonymoui fevieweT of 
 "Wand.riug UghtH" M ibc only Mnwtjr 
 th« ftuthpr will d«Jgn toglv* him until ho 
 gives bis true nam*. 
 *" "in vain y« mj : " Ho wet In lui y« sw ;" 
 
 X From • sohlims/ «ohttfob«»,' «p»Fll«i* wo 
 
 are free." 
 And : "Christian Is onr truo dIstinctlTO 
 
 name " ^ 
 
 «« But all denominatlnns w« diswialmr*— — 
 Despite sac h spiecbes ye ar<? Plymonth 
 
 Brethren, 
 A wet Indeed by many • partleM ' riven. 
 
 In Tain y^ may rvpndlatu the name. 
 
 The things ye teoch dt^clare ye are tho 
 
 same. 
 And whether the " exclosiTe " 6nes, or not; 
 Ye are Indeed a most <>xclnsive lot.. 
 If not ecoleslast*tialy connected 
 Their tenets are by most of you accepted. 
 
 In vain ye scout eooleHiastlc ties. 
 In vain ye wtar an unstctarian guise, 
 Yet form a sect excluding christians true 
 Who do not just see e)e to eye with you. 
 Ye vaiuly strive at flixt to hide your object. 
 Diaelaimir^ tecU it a atetarian prqfcet. 
 
 In vain ye say •* no human creed have we, 
 
 «Onr creed the hook" for ye do not agree 
 
 In what ye loach to every prowlvte. 
 
 Ye guide no better than it wand'ring light > 
 
 And very often contradict each other 
 
 The booli also consistent Plymouth Brotherl 
 
 li^ vain to heal all " scbisma" ye expect 
 Your errors will all other wrongs correct. 
 And be by all accepted as forsooth 
 in. nothing short of the pure bible truth. 
 In vain ye cling to i>uch a strange delusion, 
 No wonder that ye make so much con- 
 fusion. 
 
 B. «TRaCHAN. 
 
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 Paul Megirit's DiMnsion* Illuatrated. Cloth. . . , l>. . . iv, .,M^ 7' "^ - J; 
 
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