The Heresies of The Plymouth Brethren by James Carson - 1883

H^l__
^BlStiil
\ STU
THE LIBRARY
of
VICTORIA UNIVERSITY
Toronto
PLYMOUTH HERESIES.
EDINBURGH AND l.ONDOH
THE HERESIES
THE PLYMOUTH BRETHREN
JAMES
C.
L.
CARSON, M.D.
JFiftecntl)
LONDON
HO
II
LS TO X
&
SONS.
BX
88C&
C37
EMMANUa
4-S09+&53
//
PREFACE.
MANY parties imagine, because the Plymouth* havino professed Confession of Faith, that they have no
regular system of belief, but this is a great mistake.
They not only have a very complete system, but they
are as tyrannical as Rome in keeping their followers to
it.
Although the Christian public cannot divine what
their system is, it is all perfectly understood by those
who are thoroughly initiated into it. The great diffi
culty of getting at it, arises from the fact that it
is
It
always put forth in a completely Jesuitical form.

is
entirely to this
thoroughly
"guarded,"
it
owes
its
that Mr.
surprised I was able to unfold
success.
It is so
Darby seems
to be
he says, the in
criminated language, not one in a thousand would luw
noticed as anything particular." In place of trying to
make everything
it,
as
"
plain and specific to the eye of the
hristian public, the Darbyites have managed to cloak

their opinions by using language in a Jesuitical sense,
(
and the consequence is, that few of the parties who

have hitherto tilted with them, seem to have been
able to discover the peculiarities of the sect, or yet
thoroughly to expose and overturn their obnoxiou*
PREFACE.
VI
They have been frequently met in such a

powerless way, by men who were not naturally fitted
for the task, or who were not thoroughly up to their
.sentiments.
system, that the opposition they have encountered has

only added strength to their cause. Unless a person
makes himself properly acquainted with the opinions
he controverts, keeps closely and strictly to Bible prin
ciples, argues carefully, accurately,
and with the utmost
home without
precision on every point,
and
dread, it is impossible to
customers.
manage such wily and
hits
fear or
slippery
It has been supposed that Plymouthism should be

spared on account of some good people who have en
tered
It is unfortunately true that simple-
its fold.
minded Christians have, in many
instances, given in
They have been deceived

plausible sanctimoniousness of the Plymouth
In place of making this a reason, however,
their adhesion to the sect.
by the
leaders.
for sparing the hypocrisy of the system, it is only a

greater argument for its radical exposure, as a proper
warning to the unsuspicious and unwary. Moreover,

Plymouthism is not now what it was in the beginning.
At its commencement, its aim appeared to be good,

and many excellent men were attracted towards it
but it has now run into the wildest extremes imagin
able has become as entirely Jesuitical as the system
of Loyola itself and by the denial of the moral law as
the rule of life, has led, in many instances, to the most
;
disastrous consequences.
COLERAINE, IRELAND, 1883.
CONTENTS.
M.
THE HUMANITY OF CHRIST

SOCINIANISM
...
THE RIGHTEOUSNESS OF CHRIST
-3
....
40
.76
MACKINTOSH VALOUR
THE PASTORAL OFFICE
THE PRESIDENCY OF THE HOLY
79
SPIRIT
THE LAW A RULE OF LIFE
.137
1
59
VARIATIONS OF PLYMOUTHISM
.172
MORALITY OF PLYMOUTHISM
.229
MR. MACKINTOSH S RECANTATION.
.257
MR. DARBY S REPLIES
265
PLYMOUTH HERESIES.
THE HUMANITY OF CHRIST.
THE
Editor of the Coleraine Chronicle, in his paper
for the 22(1 of
Quarterly
February 1862, found fault with the
Journal
of
the substance of the Virgin

belief that the
for
Prophecy
Mackintosh with denying that

"
charging
Christ
"
and he expressed
his
charge could not be sustained, and
therefore should not have been put forth
able journal.
Mr.
body was of
As
by a respect
understood that Mr. Mackintosh
and his followers held heretical views regarding the

I was surprised at the editor s state
person of Christ,
ment, and therefore

Mr. Mackintosh s
"
took the trouble of examining
Notes on
Leviticus,"
P ao e 35 tne following expression
"
where
The
I found,
first
Adam,
even in his unfallen condition, was of the earth

but the second Man was, as to His manhood, the
Lord from heaven.
This surely puts Mr. Mackin
*
"
tosh
opinion beyond the slightest doubt
phatically asserts that Christ,
"a*
to
His
He em
manhood"
PLYMOUTH HERESIES.
There can be no mistake
was the Lord from heaven.

here.
as to
If,
heaven,
He
His manhood,
He was
To speak
of the substance of the Virgin.
the Lord as to His

diction in terms.
God
man
He
but
the Lord from
could not by any possibility whatever be
in His
manhood seems
He was
could not be
Godhead
perfect
in His humanity, nor
such a thing
His being
man and
perfect
God
of
a strange contra
is
simply impos
As Mr. Mackintosh, however, expressly and
sible.
intentionally applies the term Lord to the

of Christ, he
humanity
should openly join the Socinians and
Unitarians in denying that the expression Lord
This would
proof of the divinity of Christ.
him appear
derogatory
"
might be to his profession of Chris
The
"
tianity.
how
consistent with himself, no matter

it
is
make
says the Journal of Prophecy,
zeal,"
with which the party
now
are
Socinian view of the sacrifices
propagating
the
remarkable, and
is
it
shows the direction in which Plymouthism is moving."

I am not aware of any passage of Scripture which con
Mackintosh
tains Mr.
as to
His manhood,
pression,
tiously
first
as
to
is
words, and says that Christ,
the Lord from heaven.
and intentionally.
man
is
The
"
Scripture says,
of the earth, earthy
the Lord from heaven

the soul of
The ex
His manhood, has been added cau
Adam
"
but
it
the second
nowhere
The
Man
is
asserts that
was earthy, and the body of Christ

and this makes all the differ-
Regarding the divinity of Christ,

He is the Lord from
ence in the world.
there are plenty of proofs that
heaven
but regarding His manhood, we are expressly
told
He
the
flesh.
"
was made of the seed of David according to

.
woman. ...
God
am
made
sent forth His Son,
of a
the root and the offspring of David,
and the bright and morning

In this enlightened age, and in
star."
every
man
this free country,
own
has a right to promulgate his
views,
provided he puts them fairly, plainly, and openly

before the community, and can persuade .the people
to listen or read.
But no man
unwary by small
the
opportunity
is
is
justified in catching
distillations of truth, whilst the
taken of gradually and almost imper
ceptibly slipping in the deadly poison.

of
reserve,"
mouths
ous
says Mr. Spurgeon,
of Jesuits,
when
is
"
"
The
not one whit the
accepted by
doctrine
so detestable in the
Protestants."
less villan-
The Plymouth
Brethren come amongst us, as they say, to preach

the
"
gospel of the grace of
God."
In their public
beyond what the

this
In
way they gain a
people already
which
could
not possibly
and
a
they
position
hearing
attain to, if they would plainly and openly declare all
addresses they produce very
little
believe.
their
sentiments in the
ears
of the people.
The
public get the choice things, whilst the peculiarities

are kept for the benefit of those
drawn
who
are gradually
into the mysteries of this most decided sect of
PLYMOUTH HERESIES.
4
the
all
sects.
I ask, Is this fair
Is it honest
they ashamed of their peculiarities
convinced that,
if
these peculiarities were fully
known,
the hair of their hearers heads would almost be

to stand
left
alone in their glory
double-dealing of the
It is
very easy to find out
is
W.
K.,
man
Plymouths makes
get at their opinions.
"
made
upon end, and the preachers would soon be
the real sentiments of a straightforward
himself
Are
or are they well
in his
Plymouth
review of
it
but the
difficult to
writer,
Mr.
signing
Eees,
says,
Doubtless the difficulty [of ascertaining their

opinions]
great
for
an outsider.
thousand can understand

ship,
though he
form."
the leaders
is
he
is
may know enough
more than enough

every
Not one Christian
till
to
in a
bona fide in fellow

to attract him,
and
condemn denominationalism in
Just think of the system

obliged to
make such
when one
a confession
of
The
outside Christian must get enough to attract him

but
he must be really in fellowship before the genuine
;
opinions of the Plymouths can be placed before him

in a form capable of being understood.
If the senti
ments were put in language which was meant to be

interpreted on honest principles, any man of ordinary
understanding could comprehend them
that the uninitiated
may
but in order
not be frightened from the
system by the terrible opinions which they are after

wards obliged to imbibe, a thorough plan of doubledealing must
be adopted.
If
such a course would
men
disgrace
of disgusting
of the world,
it is
surely nothing short
when used by men
calling themselves
Christians.
The
success of
Plymouthism
the Jesuitical conduct of

arities are either
it is
its
is
owing entirely
adherents.
Its
to
peculi
shrouded in a sort of mystery, or
pretended that the sentiments held are different
from what they really are. Mrs. Grattan Guinness

has lent a helping hand in this direction.
After
professing to be intimately acquainted with the Ply-
mouths, and to
views,"
"approve
she says
"that
of most of their distinctive
on the fundamental truths of
the gospel they are at one with all evangelical deno
minations
"
whereas, the real state of the fact
is,
that
there are very few of the great fundamental doctrines
on which they are at one with evangelical Christians.
The truth
of this assertion of
mine
shall be
made
abundantly evident before this work is finished. Mrs.

Guinness has a right, if she pleases, to be a Plymouth,
and to "approve of most of the distinctive view! * of
that sect
but she has no right to gloss matters over
for the purpose of
making it appear that the Plymouth

views agree with those held by evangelical Christians
on the great fundamental doctrines of the gospel.
"
and exaggerated statements," says she,

been made with regard to them, and an
Strange
"
have
erroneous
impression seems to prevail that their

views are sadly heterodox, and their practices some-
PLYMOUTH HERESIES.
what
that
fanatical."
In place of thus merely asserting
was an error
it
to charge their views
with hetero
doxy, and their practices with fanaticism,
have been well
if
it
would
Mrs. Guinness had quoted and
criti
which she stigmatises as exagge

Her readers would then have been able to
cised the statements

rated.
judge
By
how
all
far her assertions
means
let
were to be depended on.
her be what she
is,
a Plymouth
but let her not try to make us believe that the Plymouths hold the orthodox views on the great funda
mentals of Christianity.
There is something peculiarly

and lamentable in the fact of a person
distressing
making a high
profession of religion, and at the
same
time advocating one of the most thoroughly Jesuitical

a system
systems the world has ever produced
which, in an insidious form, undermines nearly every
one of the fundamental doctrines of Christianity as
;
held by our evangelical churches.
must
am
extremely
an adverse opinion on the

course adopted by Mr. H. Grattan Guinness. In his
Letter to the Plymouths on the Pastoral Office, he
sorry that I
body
you.
you,
the
my acquaintance with you

my heart was drawn towards
... I should have heartily cast in my lot with
and taken my place among you, but for one
"From
says,
as a
also pass
first
of
of Christians,
I never could
persuade myself that your
views and practices as regards the questions of pastor
thing
ship and mini.-itry were
scriptural."
Now,
to
say

the least of
it,
think
it
much
is
to be regretted
some
that Mr. Guinness, in place of occupying for
under the appearance of orthodox sentiments,

Dissenting pulpits of England, Ireland, and
years,
the
Scotland, did not announce, in a fair and straight
forward manner, at the very
was
that he
first,
at
one with the Plymouths on every point, with the

single exception of pastorship
and ministry.
Although
such an announcement would have closed the pulpits

against him,
it
would have placed his conduct in a

from that in which it must
very different position
now
be viewed.
No man
can really help on genuine
by passing with the public for one thing

There can be no
reality he is another.
Christianity
when
in
excuse for his hiding the fact of his Plymouthism

until the 8th of October 1863.
In the
first
Mackintosh
edition of his
says,
"
Notes on
pages 29 and
"
30,
Leviticus,"
There
is
Mr.
one con
which should weigh heavily in the estima

tion of every Christian, and that is, the vital nature
sideration
of the doctrine of Christ s
upon
to
warn
It lies at the
humanity.
very foundation of Christianity.

the
reader
While
against
feel
strange
sounds, in reference to the divine mystery of Christ
do not deem
humanity,
sounds."
Does
the
it
quotation
plainly
show
pound
some doctrine,
needful to discuss such

I
that Mr. Mackintosh
regarding
have
is
the
made not
about to pro
humanity
"1
PLYMOUTH HERESIES.
which has not been generally received
by the
Church?
Observe, it is not a doctrine
Christ,
Christian
regarding
Godhead
the
of
Christ
but a doctrine
regarding His humanity. It is not the mystery of

the union of His Godhead with His
but
humanity,
the
of Christ s humanity" alone.
"mystery
not warned against
"
strange sounds
"
We
are
in reference to
His divinity, but only in regard to His

humanity.
man in Christendom could read his obser
Is there a
vations without being convinced that Mr. Mackintosh
holds some ideas regarding the

humanity of Christ
different from those entertained
by the great
of professing Christians?
rather think not.
body
But
the question is put beyond the

possibility of dis
pute in other parts of the very same chapter from
which I have already quoted.
At page 31 he calls
Christ a
"
divine
Now,
man."
if
He
be a divine man,
He
cannot possibly possess our

humanity, because a
divine man must of necessity be God in what is thus
called,
however improperly, His humanity.
man
both God and
nor a man-God.
Adam, even
earth,
Man
language could
His statement
as to
make
is
"
his
specific,
Christ
neither a divine
Again, page 35, he says,
but the second
If,
is
in his unfallen
point
He
but
condition,
"The
was
is
man
first
of the
was, as to His manhood,
No words
in the English
meaning plainer than this.

unmistakable, and to the
His manhood,
He was
"the
Lord from
He
heaven,"
did not partake of the substance of the
He did not possess a particle of our humanity

He was God in His very body, and had no real hu
Virgin
Further, page 56,
manity.
it is
stated that
"the
telligent interpretation of it (the meat-offering)
in
must
ever guard, with holy jealousy, the precious truth of

Christ
heavenly
it
heavenly,
the Virgin
humanity."
if it
formed upon earth.

but he
"
Forasmuch then
was sent from heaven, it was not

Such is Mr. Mackintosh s Christ
;
not the Christ of Scripture, which says,
is
and blood,
same.
His humanity be
If
cannot be in any sense the substance of
He
as the children are partakers of flesh
also
God
Himself likewise took part of the
sent forth His Son,
Which was made
to the
flesh."
intosh
is
made
of the seed of
of a
woman.
David according
The Christ described by Mr. Mack
not the Christ of
revelation,
and conse
quently cannot be the saviour of sinners.
The
quotations I have given are
amply
sufficient to
demonstrate the heterodoxy of Mr. Mackintosh s views.
His words are so plain that

misunderstand them.
of
my
readers, as Mr.
it is
quite impossible to
would not dare
Mackintosh has
to insult
any
done
his,
lately
by supposing that the language could, under any cir

cumstances, be misunderstood by them. Misunder
standing here
is
quite impossible by any person
who
one degree removed from simplicity. To suppose

the words used could mean any other thing than that
is
PLYMOUTH HERESIES.
10
which
have taken out of them, would be to suppose

had no idea of the meaning of
that Mr. Mackintosh
language, and was utterly incapable of writing in

telligibly
on any
subject.
If he does not understand
the fair import of the language he uses, he should at
once cease from attempting to instruct the people
For
either in writing or speaking.

I
am
my part,
when he penned
convinced,
however,
those words, he
understood them in the very same sense as
under
stand them.
Having fully established the nature of the views

which were maintained by Mr. Mackintosh at the
time he wrote his
"
Notes on
Leviticus,"
I shall
now
turn to his letter in the Coleraine Chronicle in

reply to
me. I am certain many parties imagine he has re
canted the objectionable doctrine
think he has denied ever holding
or perhaps
it.
We
some
shall see.
Mr. Mackintosh says it is strange I should have

singled out one passage [the second Man was, as to
His manhood, the Lord from heaven] from 351 pages

to prove the heresy against him.
He
does not dare
deny, because he could not, that the heresy is

contained in that passage, from his 35th page, as
to
plainly as words can
make
it
but
still
that a statement on another page proves
regarding
this
one to
with a vengeance
universally acted
be groundless.
The
on,
he argues
my
This
charge
is
logic
principle seems to be almost
that
any imaginable
sort
of
II
no matter
argument will do in religious affairs,

whether it has sense to rest on or not.
Let us just
apply Mr. Mackintosh s principle to some of the affairs

of this life, on which, if not on religion, common-sense
is
usually allowed to have free action.
The law
officers
we may suppose, bring a man up to be

murder. The culprit acknowledges in open
of the Crown,
tried for
court that he did knowingly and wilfully murder a
man on
Friday
last
no other person
rather
made a
save a
life,
to
but,
inasmuch as he murdered
for the previous
351
Fridays, but
an attempt on one occasion to

he submits that he not only has no right
sort of
be found guilty of the murder he committed on
the Friday, but he has a right to be very indignant

at being put
intosh
see
on his
trial at all.
language about me,
What,
that."
advocate
ask,
who would defend
"any
would be thought of the

a case on such principles?
Would he not be hissed out

is
exactly
Mr.
To use Mr. Mack

candid person would
Mackintosh
of court
s
position.
And
He
yet this
cannot
possibly deny that the quotation I have made, from
35th page, contains the identical meaning, and

no other meaning, than the one which I have taken
but inasmuch as the sentence occurs only
out of it
his
once in 351 pages, and inasmuch as there
is
one other
passage, on the 37th page, which seems to contradict

it, he maintains he is entirely innocent, and I am to
for
want
of
candour
in
putting
him on
his
PLYMOUTH HERESIES.
12
trial at all
Alas
But
to
how
who
shuffling of those
what
after all,
call
is
by the
Christianity suffers
themselves
its
advocates
there in this passage referred
by Mr. Mackintosh, on the 37th page? Nothing

I never charged Mr. Mackintosh
at all to the purpose.
with denying that Christ was born of the Virgin, was

composed of flesh and blood, and had a human body
but I did charge him, that he calls this flesh and
;
blood, this
"divine
human
body,
and the
man,"
Lord from
"the
"heavenly
the
heaven,"
humanity;"
and,
consequently, that he makes this flesh and blood, this
human
this
body, to be really and truly God.
human body was
of the Virgin, it
is
my
charge
was not made
"
woman,"
a divine
but in other places he

"
man,"
a heavenly
hood was the Lord from
ments
man,"
heaven."
it.
In one
"of
the seed
tells
and
"
Now,
us
He was
man
in his
these state
directly contradict each other, and therefore
cannot possibly both be true.

to believe
is
This
to the preceding pages
show that
of the
if
was born
of her substance.
and a reference
I have thoroughly proved

Mr.
Mackintosh
place,
says, Christ was
will
Hence,
it
truly God, although
Which
is true,
Which
and which
of
them
is false
are
I
we
This
a case of Mackintosh versus Mackintosh.

"
As to the
sentence,"
which the Doctor
calls
continues Mr. Mackintosh,
your attention [the second
"
was, as to His manhood, the Lord from heaven],
means nothing more
or less than
to
Man
it
what the apostle

states in
here
Cor. xv.
reiterates
47."
13
In place of recanting, Mr. M.
the original
His
sentiment.
words
mean
exactly what the apostle says, and the apostle

what Mr. M. means or, in other words, accord
said
ing to him, the apostle meant that Christ was, as to
His manhood, the Lord from heaven.
Certainly,
Mackintosh recants after a novel fashion

grant you that had I anticipated
"I
says Mr.
Mr
controversy,"
would have guarded the

sentence of which the Doctor makes such a moun
tain."
man
Mackintosh,
"I
Just think of this
What
calling himself a Christian
an expression for a
Would
the greatest
heathen that ever lived make such a statement
He
does not say he would have expunged every shred of

the deadly doctrine from his book, but, in the face of
controversy, he
would have guarded
other expressions in his writings,
it
it
Like some
would then have
been so thoroughly after the fashion of the oracles of

ancient days, that a person might read
he
pleased.
For example, when
speaks, in a multitude of instances, of
Person of
Person,"
pret
Christ,"
and of
"
One man may
"
in
any way
Mackintosh
the Glorious
the birth of this Glorious
what does he mean
him
it
Mr.
How
are
we
to inter
say he means the glory
flf
Godhead with the humanity of Christ

but another has ample room and verge enough to
the union of the
argue that the words apply alone to the glory of His
manhood,
to
what
is
called, in the
Valentiuian style of
PLYMOUTH HERESIES.
14
the second century, the

short, that
"
"
in
heavenly humanity
with
the
ideas
which
might correspond
it
were stoutly maintained by a poor member of Mr.

Mackintosh s congregation in Coleraine, that the Virgin
had no more
do with Christ than the
to
with the water which runs through
"Notes
know where
if
on
this
Leviticus,"
poor
he did not learn
M. never taught
it
has
pump
This
is
an
apt illustration of the views promulgated
uncommonly
in the
it.
it
illiterate
be supposed he got
man
got the doctrine,
from Mr. Mackintosh.
where did
it,
would
and
it
this
man
find
like
to
If Mr.
Can
it ?
in the writings of the Valen-
Monophysites of the second and fifth

am certain he never saw, or heard of,
tinians, or the
centuries
their works.
Mr.
Mackintosh
forbears to
speaking of his followers.

confess
my
followers
fault
here.
To
No
animadvert on
my
a certain extent, I must

doubt, he has
many
but there are a few crusty exceptions.
on indisputable authority that some of his

disciples have advanced so far towards perfection, that
have
it
they can not only
differ
with Mr. Mackintosh, but
they can actually find fault with some things done by

the apostle Paul.
believe some of the scholars have
already become the masters, the rulers, the dictators,
and the announcers
of the
upon those who dispute
judgments of the Almighty

their opinions.
They can
very nearly wield the thunderbolts of heaven.
THE Ht MAMTY OF CHRIST.

There
is
just one sentence in Mr. Mackintosh s letter
which
to the Chronicle,
"
"
believe,"
says he,
I,
This
excepted."
But
subject.
tosh can
am
contradiction to
is
man as you or
own creed on the
exactly ray
know how Mr. Mackin
a statement, seeing
what he has
it is
in direct
said in other places.
this be really his opinion, it
could have written so
measure.
as really a
at a loss to
make such
me beyond
surprises
our blessed Lord was really of
the substance of the Virgin

sin
15
is
much
unaccountable
as he has
If
how he
done on
tin-
humanity of Christ, without ever expressing hiniM-if

I have examined one thousand
in similar language.
pages of his writings, and
have failed in finding the

them but I
exact same expression of belief in any of
have found plenty on the opposite
shown that he
He had
manhood
a
"
asserts Christ
"heavenly
He was
"
was
side.
"
humanity,"
have already
a divine
man,"
and that
the Lord from
"in
that
His
These
heaven."
statements are in direct opposition to the one sentence
Now, which
in the Chronicle.
are we to believe
are
we
to follow
?
?
of the Mackintoshes
They cannot both be
On
Which
true.
different occasions, Mr.
Mack
intosh has given opposite and directly contradictory
testimony.
Which
of his statements will he stick to
His present position forcibly reminds
me of the
witness
who, on his second examination, contradicted the state

iiH-iits of the first.
When the counsel reminded him
that his evidence of to-day contradicted his affidavit of
PLYMOUTH HERESIES.
yesterday,
"
lie said,
Did
swear that yesterday
being assured he had done

if
so,
he had he would stand to
hold
both
to
will he stand to
Does Mr. Mackintosh use the expressions
now
in the
considering,
Chronicle,
language
of
own
him
am just
Plymouth
attached to the
two ways.
I shall try this point in
ask
all, I
of his
meaning
in the ordinary
acceptation of the words, or has he, after

fashion, a private
On
Mr. Mackintosh cannot
it.
Which
sides.
"
he replied, with an oath,
First
to tell us plainly, yes or no, does he
now believe Christ appeared in our humanity ? Does

to
he now deny that Christ,
was the
Jlis manhood,
Does he now deny that Christ
Lord from heaven
"as
"
was
divine
"a
had a
man
?"

I must absolutely in
?
"
"
heavenly humanity
on an explicit answer to all these questions. They

I am prepared to
are fair, plain, and to the point.
answer them all to Mr. Mackintosh and if he really
sist
means
his statement in the Chronicle to be understood
according to the fair construction of the English lan

guage, he cannot have the least difficulty in answering
them
to
One week
me.
so thoroughly
will tell the result.
"guarded"
that he has nowhere said his belief
from what
"
as to
This
is
it
was when he
He
has
his remarks in the paper,
first
is
now
different
published that Christ,
His manhood, was the Lord from heaven."

and I am determined
a most significant fact
to sift it to the bottom.
will
have no evasion of the

I
I- -int.
reply
must wait the next
but, in the
>econd
17
issue of the paper for the
meantime,
I shall
try his
opinion
method.
Mr. Mackintosh has not

denied, and he cannot, and
dare not, deny, that in the
on
Leviticus"
edition of his
Notes
he has published statements
which, if
his one sentence
in
the
first
be
CJironicle
"
are
correct,
thoroughly and unmistakably heterodox, on a funda

mental and completely vital
of
point
Christianity.
Like every other man, he has a

perfect right to change
his opinions
and if he has changed them, and
;
announced the change,
lie
publicly
has a right to be respected
by every honourable man.
Has he announced the
Has he given us
sufficient evidence of the
change
change
He
rather think not.
Chronicle that if
would have
he had
"guarded"
has told us in the
"
anticipated
controversy,"
he
the expressions; but he has
nowhere said that the opinions he

formerly announced
He
are false.
has
avoided
carefully
this.
He
has
"
"
Until he makes a recantation in

plain
and unmistakable language, I must
persist in believ
guarded
ing that
in a
lie
it.
holds to the original

doctrine, which runs,
"
"
guarded
vein, through
much
of his writings,
and which appears openly and

boldly in some of them.
If Mr. Mackintosh had
really changed his opinions,
and had found that he had
statements in
published
the
first
edition of his
"Notes
on
Leviticus"
which
contained a deadly and

soul-destroying heresy, what
PLYMOUTH HERESIES.
course of conduct, would you,
him
pected
to
pursue
my
readers,
Would you
have ex
not have been
would have burned every copy of the

book he could lay his hands on, which either directly
or indirectly contained
heresy and that he would
certain that he
the"
also
have written
in the empire, to
warn
to
the heresy he had unfor

This would have been a plain
all parties against
effectual
way
of counteracting the baneful influ
Has he done
ence of his teaching.

say one
and magazine
find access, in order
which he could
tunately published?
and
to every paper, journal,
word
public press
to that
am
Never, so far as I
this
effect till I called
feel certain he has in no
"
Did he ever
him out
in the
Hence
aware.
changed his opinions.
way
In the second edition of the
Notes on Leviticus
"
he
has omitted a few words, and only a few words, but

has sounded no alarm whatever, and taken no means
to counteract the deadly poison
he has administered.
be thought of me, if I were to order

mixed
be
to
up with medicine for a patient,
poison
What would
and, after having given a good and effectual dose, I
were to stand by
making the
till
the patient expired, without
slightest effort to
overcome the
the poison I had administered?

excuse for
as
it
is,
"
"
guard
my
conduct to say,
but the next time

it
Would
be any
I will let this case
go
order medicine I will
so that few people will be aware it con

"
tains
effects of
it
the poison
If I
"
guarded
it
so
that the
19
poison would be less capable of being discovered by

the patient till its deadly effects would be
insured,
wou^d my villany not be immensely increased ? To
be sure
would.
it
Hence,
of expunging, has only

is
if
Mr. Mackintosh, in place

"
"guarded
the poison, his sin
tenfold greater.
Let us
now
see
how Mr. Mackintosh
tion to the second edition of his
which
face,
the
stands in rela
on
"Notes
have just received from London.
Leviticus,"
In the pre
he blesses God that the sale of a

large issue of
first
edition has proved the great interest taken in
the subject.
He
blesses
God
been circulated, although

nicious doctrine
And, wonderful
that a large edition has
contains the most per

the
regarding
humanity of Christ
to relate,
it
degree alludes to any heresy in the previous edition

he never points it out ; he never mentions what it is
he never warns those

consequences
words, which
"
point
An
who had
read
it
and
expression, here
of its dreadful
there,
which seemed
have slightly touched.
have also added a brief note or two.
mattew excepted, the second edition

the
but contents himself with the

following
presume are intended to apply to this
likely to be misunderstood, I
I
he never in the slightest
These
is
trilling
a reprint of
This is the only warning he has

Is
given.
any warning at all 1 Observe, he calls this a trifling
matter
A fundamental error regarding the humanity
of Christ, a
Could any sane man
trifling matter
first"
it
PLYMOUTH HERESIES.
20
do not.
slightly touched a few expressions
which
believe he has really changed his opinions
He
has
seemed likely to be
"misunderstood"
Now,
I seriously
ask Mr. Mackintosh, will he risk his reputation as a

writer, a speaker,
this statement
and an expounder of Scripture, on

it true ?
Will he affirm that any
Is
man, who
is
language,
when he
not a simpleton, could misunderstand his

says, Christ as to
any plainer or more
to point out
in Johnson
His manhood was
If so, will he be kind
Dictionary
of himself for saying any
enough
intelligible language
He ought to be ashamed
man could misunderstand
such language.
So much
book.
when
for the preface.
Now
for the
of the
body
Mr. Mackintosh spoke as true as the Gospel,

he called this a "guarded" edition. In place
of leaving out the doctrine, he has
guarded it so
that a careless reader would imbibe the poison without
"
Hence the danger

so.
he had wished to leave out the
being well aware he had done

is
the greater.
If
would have expunged,
doctrine, he
the whole of the second chapter

this,
he has
eight words
retained
"
"
heavenly
man."
as to
it
His
When
all,
at the very least,

;
but in place of
except the
"
manhood,"
following
divine
1tnan,"
these words are omitted, the
doctrine does not so readily catch the attention

it
is in no
he says,
"
way
One
altered.
For example, pages 29 and
but
30,
consideration should weigh heavily iu
21
the estimation of every Christian, and that
nature of the doctrine of Christ
is
humanity
at the very foundation of

Christianity
the vital
;
it lies
and, for this
reason, Satan has diligently sought, from the begin
ning, to lead people astray in reference to

all
it.
Almost
the leading errors which have found their
into the professing
Church
disclose the Satanic
way
pur
pose to undermine the truth as to the person of Christ.
...
1 feel called
upon to warn the reader against
strange sounds, in reference to the divine mystery of
Christ s humanity. ... It is to be feared that
great
looseness prevails in reference to this
holy
Is it not
lying this
plain there
?
some
is
Recollect,
it is
mystery."
special doctrine
under
not the divinity of Christ,
but His humanity, he is speaking of. The

humanity
the burden of this whole chapter.
The question of
His Godhead is not in discussion. It is all about the
is
humanity.
We
are not
warned against strange sounds

it all relates to His
concerning the divinity of Christ
humanity.
Now, what
are the strange sounds on the
humanity of Christ which have crept into the profess

ing Church ? What is the doctrine on this point
which Satan has
Where has
the
been
so
professing
active
in
Christian
astray on the humanity of Christ
introducing?
Church gone
Where does
the
Is it not as
great looseness on this point prevail ?
plain as the light of Heaven that Mr. Mackintosh
holds
opinions
regarding
the
humanity of Christ
PLYMOUTH HERESIES.
22
different
Church
as those
from those which are held by the professing

Is it not evident his views are not the same
which he thinks Satan
is
diligently inculcat
ing on professing Christians ? No person can doubt

this without charging Mr. Mackintosh with the high
crime of wilfully misrepresenting the views of the
The Church
professing Church.
from the views

tertain, or else
it
is
either going aside
has been supposed honestly to en
Mr. Mackintosh thinks those views so
erroneous that they are the inventions of Satan.

ask Christians, are they dishonest on this point?
Do
they really hold views on the humanity of Christ

different from those they have hitherto professed ?
If not, Mr.
Mackintosh must be falsely accusing them,
or else he considers the ordinarily received opinions to be
There cannot be the shadow
the invention of Satan.
of
doubt that Mr. Mackintosh holds views entirely
different
on
from the generality of professing Christians

Why then does he not state them in
this point.
unmistakable terms
Why
does he not honestly
us the exact view which he says Satan
Why
a
is
tell
introducing
does he leave any possibility of doubt on such
momentous subject?
present edition
If
Why
has he
"guarded"
there would be no need of guarding.
He
stated his
views in the plainest possible language in the

edition of his book.
his
he wanted the truth to be known,
Why
that his real opinions are
has he altered
more
difficult to
it
so
first
now
discover

has he
Why
"
guarded"
has he retained
more
If
all
23
in place of expunging
Why
the obnoxious views under a far
insidious, and, therefore,
more dangerous form
he has not changed his views, he should not have
changed his words and if he has changed his views,

he should honestly tell us 80. He should recant all
;
his former sayings,
and
tell
us plainly where he was
As he has never done
wrong.
this,
we
bound
are
to
He
am
suppose his views have undergone no change.

may think it prudent to render them somewhat
biguous, or to hide them, but he has never recanted
them.
It is also evident,
that
from the extract
when Mr. Mackintosh speaks
Christ,"
have given,
of the
he means the humanity, because
"
person of
it is
on the
humanity
of Christ, or the person of Christ, that he
says Satan
is
introducing the false doctrine.
If this be
kept distinctly in view in reading his works,
will
it
be seen that he deifies the humanity in an immense
number
of instances.
As
cannot
space to
find
whole chapter, I will just take the para

graph from which I previously quoted, and from which
criticise the
Mr. Mackintosh has

manhood."
flour
may
and in
it
"As
now
to the
omitted the words

materials,"
"
as to
His
fine
"the
says he,
be regarded as the basis of the offering
we have a type
of Christ
Observe here, the question in the paragraph

humanity, not the divinity, of Christ.
humanity."
"
is
the
The Holy
PLYMOUTH HERESIES.
24
Ghost,"
he continues,
of Christ s person.
"delights
... He
to unfold the
glories
contrasts
even in his very best and

highest
Adam, even in his uiifalien
Him
state.
condition,
earth,
heaven.
but
"
Man was
the second
We
here see that
with Adam,
The
was
first
of the
Lord from
the
when Mr. Mackintosh
speaks of the glorious person of Christ, he means His
humanity.
The
sense of the
paragraph also
demon
strates that it is the
humanity of Christ Mr. M.

There would be no sense
contrasting with Adam.
all in
the paragraph
if
is
at
he meant the Godhead of

Christ,
because his whole argument relates to the

humanity of
Christ
Consequently, he must mean the
manhood
of Christ when he
says He is "the Lord from heaven."
"
No
"
Christian will deny that, in His

Godhead, Christ
This point
amongst Christians. Hence

which Mr. Mackintosh is
it
is
not in dispute
cannot be the point
is
labouring to set us right on.

It is not on the
divinity of Christ, but on "the vital
nature of the doctrine of Christ s
humanity," that he
says professing Christians are so led
ft
is
cate
ie
this affair of the
on his readers.
humanity he
It
means the
humanity
the Lord
from
is,
away by Satan
trying to incul
therefore, indisputable that
of Christ
heaven."
is
He
when he
has
made
calls
Him
it
more
lifficult for
ordinary readers to unravel his

meaning,
but he has in no
way altered the sense, by omittinthe second
edition, the
expression
"as
to
His
ma n-

hood
and
"
for that reason
25
he should have allowed
it
remain as he originally published it,

The second
Man is, as to His manhood, the Lord from heaven."
to
"
When
about
he holds the opinion, in place of truckling

it,
he should stand manfully up for
it.
Again, at page 36 of the guarded edition,

the words,
the
"
The conception
Holy Ghost,
womb
in the
a virgin shall conceive
shalt conceive in
improves upon
thy
this,
womb
Virgin."
by
The
Scripture
says,
of the
doctrine creeps out here also.

"Behold,
we have
of Christ s humanity,
"
The
and again, "Thou

but Mr. Mackintosh
;"
and says the conception,
in place
by the Virgin, was by the Holy Ghost. If

the Holy Ghost conceived in her womb, it was not
of being
the Virgin herself that conceived.
According to this
view, the Virgin had no more to do with the con

ception than, as Valentine said, the conduit has with
the water which runs through
writing to
me, to get Mr.
it.
Some have
tried, in
Mackintosh out of his
diffi
culty by
saying that both statements are true, namely,
that the
Holy Ghost conceived, and the Virgin con
ceived also
but this idea
is
too absurd for any person
of the least sense to entertain.
conceptions
It
would make two
a double beginning, which
is
impossible.
Besides, Mr. Mackintosh s opinion derives no support
from
Scripture.
He
says
the
conception
of
the
humanity was by the Holy Ghost in the womb of the

Virgin, whereas the first chapter of Matthew says,
PLYMOUTH HERESIES.
26
"That
Ghost."
which
conceived in her
is
is
o/
the
These two statements are not the same
we can have no
difficulty
if
we only look
there
fectly plain
that
it
and
whatever in understanding
the meaning of the expression,

in Matthew,
Holy
;
"
Of the Holy
at the context.
Ghost,"
It is per
was not the Holy Ghost
conceived, and that the passage in no
the other Scriptures, which

say that
way
contradicts
was the Virgin

herself conceived.
When Mary was espoused to
Joseph, hefore they came together, she was found with
it
"
child of the
Holy
So soon as Joseph knew
Ghost."
she was with child, he determined to

put her away,
because he thought she was with child
whoredom
by
but the angel put him

right on this point, and assured
him
that, in place of being in child
in child
by the power of the Most
which
conceived in her
is
is
of the
by man, she was

High" for that
Ghost."
That
which she conceived was not of
man, but of the Holy
Ghost. There can be no
The
difficulty here.
Holy
passage
gives no support to Mr. Mackintosh
Ghost conceiving, nor does
it
idea of the
in any
way
Holy
contradict
those Scriptures which

say that the Virgin conceived.
She was
not found with child of

she was
man, but
found with child of the
That which
Holy Ghost. .
is conceived in her is of the
Holy Ghost "-not of man,
"
because she
knew not man.
come upon
thee,
overshadow
"The
Holy Ghost shall
and the power of the
Highest shall
thee;
therefore
also
that
holy
thin-

which
27
shall be born of thee shall be called the
Son of
God."
Further, Mr. Mackintosh

ception by
mate
we
saying,
He
sonally
find him, page
"Such
is
to their legiti
40 of the guarded
was the humanity of Christ,

He was per
could at any moment, as far as

concerned,
have returned to
whence He had come and

"What
views regarding the con
Holy Ghost are carried
result, as
edition,
that
the
to
heaven, from
which He
the meaning of this, reader
belonged."
Does he mean
humanity of Christ was such that the

divinity could separate from it and return to heaven,
whence it had come and to which it belonged ? This
that
the
He
cannot possibly be his meaning.
means that
just
humanity was such that He, humanity and

divinity combined, could return to heaven, whence
He had come and to which He belonged. Of course,
Christ
if
the humanity could return to heaven, as a matter
of necessity
it
seen
as
so that
the heavenly humanity theory
Further, at page 42, he says,
cropping up.
humanity
must have been there before
we have
here again
in
the
Lord Jesus
"
Between
and
Christ,
humanity as seen in us, there could be no union.

The spiritual and the carnal, the heavenly and the
.
earthly, could never combine.
there could
people."
be no
At
plain enough
this side of death
union between Christ and His
Surely the heavenly humanity doctrine

here.
Between humanity
as seen
in
PLYMOUTH HERESIES.
28
Christ,
as seen in us, there could
and humanity
be no
His spiritual humanity could not unite with

our carnal humanity His heavenly humanity could
union.
not unite with our earthly humanity
His humanity
which was conceived by the Holy Ghost
which was
could not unite with our humanity which
spiritual
was conceived by the daughters of Eve, and which

but
consequently was not spiritual and heavenly,
a
waste
be
would
it
feel
I
carnal and earthly.
really
much longer on this point. There

a
page in his second chapter in which
scarcely
of time to dwell
is
"
doctrine of
the
either
taught
or
"
the
heavenly humanity
directly
or
either
indirectly,
is
not
openly
"guardedly."
Having traced the pernicious doctrine through the

and second editions of "Notes on Leviticus," I
first
must now
edition of
is
called
found in the second
see if it is to be
"
"a
Notes on
heavenly
Exodus."
man
told the angel informed
about to form a real
from heaven.
"
"
On
revised
page 276, Christ
and on page 278, we are

that divine power was
"
Mary
man
Here the
the second
real
man
Man, the Lord
the body which
was to be formed in Mary is directly called the Lord

from heaven. The sentence I have quoted also ex
plicitly states that the
to be
Lord from heaven was about
formed by divine power.
At pages
"
"
This
is
rank Socinian-
281, 280, and 265, he says, Christ was

a heavenly stranger," and
entirely heavenly," was
ism.
THE HUMANITY OF
"
down
to the
many
other points, but
What
and
does
the heavenly
the
say
"
Yes,
manifest in the
maker and
Surely this needs to be
here makes the body of Christ
and
from
all,
If there
Mr. Mackintosh
the only part which

;
Ghost,"
the
heaven."
earth, spent the

tomb."
completely God and this is in per

with the idea of the "conception by
fect accordance
Holy
God
the Lord of the Sabbath, the
flesh,
be any meaning in language at
humanity,"
"guarded."
the Lord Christ,
my reader,
sustainer of heaven
tomb
There
one remarkable sentence on
seventh day in the dark and silent
lay in the
Notes on
Preface, page 9,
or apart from, the person of
Man."
is
"
"
gth page, which needs to be doubly
runs thus
the
There are
cross."
now dwell on them.
revised edition of his
of,
But there
"guarded."
cannot
it
no blessing outside
Christ
It
depths of Calvary
a third,
is
Genesis."
is
2Q
from the eternal throne of God in heaven
travelled
There
CHRIST.
the
"divine
"manhood"
If Mr.
quoted, did not
the
man,"
which was
"heavenly
Mackintosh, in the words
mean
Lord
"the
have
that the bod// of Christ, which
lay in the grave, was really and truly God, or else that
the humanity and the
Godhead (impious thought
both lay in the dark and silent tomb, he

of writing intelligibly as the
new-born
is
!)
as incapable:
child.
PLYMOUTH HERESIES.
30
SOCINIANISM.
THE
great danger to be feared from the
Brethren arises from the

ously mixed
Plymouth
that they have ingeni
fact,
up some very important truths with the
most pernicious and
fatal errors.
in such a
manner that ordinary
"
"
guarded
This
is
often done
readers are
not very likely to discover the combination
have actually imbibed the poison.
till
they
Hence the vast
importance of discovering the errors and laying them
open to the gaze of the Christian world.
"
In most of
these combinations of scriptural truth with error

(of
which the apostles were very jealous)," says a
foreign
correspondent of the London Record, "instead of the
good compensating for the

is
evil,
often erroneously supposed,
it
by neutralising
it,
as
rather increases the
evil by helping to
give it currency
many proofs of
which could be supplied from the
history of the
;
Christian
"
Church."
Greater
of his
zeal,"
says
my
father, in the fifth
volume
the salvation of
sinners, and the
amelioration of the condition of human
kind, never
was manifested than at
This is
present.
of
Works,
"for
rejoicing to all the friends of the Gospel.

is
ground
But there
one unhappy symptom of the

present times, with
Zeal for the purity of divine
respect to Christianity.
truth has not kept pace with zeal for the

salvation of
sinners.
Where now
are
the friends of ancient
SOCINIANISM.
orthodoxy?
Are there not
still
31
multitudes
who ad
here to the strong views of truth professed by the
Re
Will they quietly suffer a spurious liberality

to rob them of the truth ? Are they afraid to contend
formers
earnestly for the faith once delivered to the saints

la it
to
more important
preserve
its
to
purity
propagate the Gospel, than
Paul thought
it
of
more
importance to contend for the purity of the Gospel

than to extend
He
its
reception
by
his personal ministry.
never laid down his weapons.
employed
He was
All the zeal at present manifested by the

all
unceasingly
in combating the corruptions of the Gospel.
the efforts of Atheism, are not so
Man
much
of Sin,
to be
dreaded as the present apathy among Christians re

garding the integrity and purity of divine truth.
judgment
shall be executed
If
upon the house of God,
this base acquiescence in the subversion of the Gospel,
by
false
philosophy and false charity, will be the
cup of suffering."
In the previous chapter, I quoted an extract from
the Quarterly Journal of Prophecy, which stated that
bitterest ingredient in the
the
Plymouth Brethren were propagating the Socinian
view of some of the
sacrifices.
As
this point is in
discussion between Mr.
Journal,
many
I shall
Darby and the Editor of the

not dwell upon it. But still, I find so
things in Mr. Mackintosh s book which, to
my
judgment, smell strongly of Socinian doctrine, that I

cannot altogether pass on without pointing out some
PLYMOUTH HERESIES.
32
of
them
tosh
my
to
fair play, I shall

"
Let us look at Mr. Mackin
readers.
view of the burnt-offering
Notes on
quote from his
and
him
to give
"
"guarded
full
edition of
Leviticus."
At page 6, he says, The primary aspect of Christ s

work was to God- ward. It was an ineffable delight to
"
Him
to
accomplish the will of
God on
earth."
In
my
came greatly in contact with Unitarians

and Socinians, and I almost think I can yet hear
early days I
them uttering similar words

obey and please God not
to
ment
in the
"
page
7,
In
The work was
to these.
obey and make atone
to
room and stead of the
all this
sinner.
Again,
self-emptied devotedness to God,
there was truly a sweet savour.
earth accomplishing the will of
Man
perfect
God even
on the
in death,
was an object of amazing interest to the mind of

Unitarianism and Socinianism are not
yet
Heaven."
The
dead.
and obeyed
perfect
Him
Man
accomplished the will of God,
as the
antitype of the burnt-offering,
but not in the room and stead of the sinner
page
10,
"Christ,
for the eye
in the
and heart of God.
This point should be
distinctly apprehended."
Abraham
says the Scripture,
offered
"and
offering in the stead of his
tion here
In
son."
the stead
of his
burnt-offering according to the

for
Job
said,
It
may
be
my
Further,
was exclusively
burnt-offering,
"took
the
ram,"
him up
for a burnt-
Is there
no substitu
son.
Job
number
sons have
of
"
offered a
them
sinned."
all
The
SOCINIAMSM.
inspired
penman
us Job offered the burnt- offering
tells
for the sins of his sons
be presumed under
is
enabled to
but
tell
33
but Mr. Mackintosh,
presidency of the
"the
us that
it
"exclusively for the eye
was not for sin
and heart of
Christ appeared in the burnt-offering.
The
it is
to
Spirit,"
at all,
God,"
that
sinner had
neither part nor lot in this part of Christ s work.
It
was merely to please God without any apparent cause.

Does it not approach to the borders of blasphemy to
suppose
God
required all this without any relation to
the bearing of the sins of His people, as if
He
capricious as one of the gods of the heathen

burnt-offering,"
continues Mr. M.,page
u,
were as
"
"does
The
not
foreshadow Christ on the cross bearing sin, but Christ

on the cross accomplishing the will of God." Is there
a Socinian in the world would refuse to subscribe to
this doctrine
Again, page
If there
17,
"The
is,
never saw one like him.
cross, in the burnt-offering, is
not the exhibition of the exceeding hatefulness of sin,
but of Christ s unshaken and unshakable devotedness

to the Father
and say
but was
it
had nothing
to please
to the Father
all.
In
Would
"
the Socinian not join in
to
do with atonement
God and show
To be
sure he would.
the imputation of sin
"we
read,
It shall
But
"The
to
crown
idea of sin-
the wrath of
does not appear in the burnt-offering.

,
Christ s devotedness
Mr. Mackintosh says, page 20,
-unrig
this,
for sin
True,"
Godhe con-
be accepted for him to
-,
PLYMOUTH HERESIES.
make atonement
him;
for
but then
atonement
it is
of human
not according to the depths and enormity
s sur
Christ
of
to the perfection
guilt, but according
of God s
render of Himself to God, and the intensity
in
there
was
sin
What great
in Christ."
delight
Christ
and in
surrender of Himself to the Father,
that thus required

delight in the Son,
to terrify any
sufficient
not
it
Is
for?
to be atoned
think of the
Just
1
sentiments
such
read
to
Christian
the Father
hardihood of the
When
ture.
will thus deal with Scrip
man who
Revelation says,
"
He
shall put his
and
upon the head of the burnt-offering,
to make atonement for
him
for
accepted
Mackintosh gives a
it is
to
flat
do with sin-bearing
Himself
Christ
"
him
at all
nothing to
him"
Mr.
but
is
it
has nothing
do with the enor
only an atonement,
to the perfection of Christ
"according
to
guilt
hand
shall be
contradiction, and informs us
not an atonement for
mity of human
it
surrender of
in
God, and the intensity of God s delight
method
this
of
awful
the
impiety
Leaving
of handling Scripture out of the question altogether,
there
tosh
ment
is
not even one particle of sense in Mr. Mackin

How could Christ make an atone
statement.
for
"the
of
perfection
Christ
surrender of
God, and the intensity of God s delight

in Christ?" Did any man ever before hear such a
Himself
to
jargon of nonsense, with a deep purpose to mystify

Scripture
This
is
so well
"
guarded,"
that I
am
sure
SOCINIANISM.
35
Mr. Mackintosh himself could not explain it. It is

about on a par with the old woman s definition of
the
"which
metaphysics,
didna
writer
understan
and which nae other body kenned."

Such are the sentiments on the burnt- offering which
himsel
are taught in the
"
Notes on
"
are also to be found at the 2O2d
They
Leviticus."
edition of the
guarded"
and
203d pages of the first volume of Things New and

Old," where it says,
Christ, as the antitype of the
"
"
burnt-offering, gave
up His
in order to give full
life,
expression to His devotedness.
The
prefigures Christ on the cross, not as

as accomplishing the
will
of God.
set forth the hatefulness of sin,
burnt- offering
sin-bearer,
...
but
It does not
but the preciousness
and divine excellency of Christ, and His devotedness

to
God, even unto

I
do not wish
on the
death,"
to be understood,
Mr. Mackintosh denies a
stated, that
sin
it
What
cross.
says the part of Christ s

typified
by anything I have
full atonement for
charge him with
work on the
that he
is,
which was
cross
by the burnt-offering had no relation to the

all.
There can be no mistake about his
sinner at
opinions on this point.
them.
He
exclusively
says,
"Christ,
He
has not yet
"guarded"
in the burnt-offering,
the eye and heart of God.
for
was
The
burnt-offering does not foreshadow Christ on the cross

bearing
n,
will of God.
but Christ on the cross accomplishing the

.
The
idea of sin-bearing
the imputu-
PLYMOUTH HERESIES.
36
the wrath of
tion of Bin
God
According to this view, there
burnt-offering."
portion, or aspect, of Christ
has nothing at
does not appear in the
all to
work on the
cross
one
is
which
do with the sins of His people.

In whose stead,
has no relation to His chosen ones.
It
He
If in every portion of this
work
then,
is
He is
is He
not standing in the place of the sinner, for \vhom
standing
atoning
Job
sins of his sons
of that
offering,
offered the burnt-offering for the
consequently Christ, as
must have been
the antitype
offered for
some per
For whom, then, was He offered 1 For

Himself, or for others ? As Mr. Mackintosh utterly
denies it was for the sins of His people that there
son s
sins.
was any imputation in the matter he should just go

the whole length of saying it was on His own account.
He
admits
it
atonement
people,
us
it
was
it
was an atonement.
effected
must have been

"atonement,
enormity of
human
and
Him,
the
was not
His
Mr. M.
tells
for Himself.
guilt,
but according to the perfec
really an atonement, it
if it
Himself
to
God."
must have been
for the sins of
If it
for sin
His people imputed to
must have been on His own account.
it
fair, legitimate,
the
effected for
not according to the depths and
tion of Christ s surrender of
was
whom was
For
was not
If it
This
and necessary result of Mr. M.
is
representations of Christ as the antitype of the burntoffering.

I
am
persuaded there
is
not a Socinian. in the world
SOCINIANISM.
would
find fault
37
with Mr. Mackintosh
the burnt-offering.
attack
"This
opinions about
upon the burnt-
says the Journal of Prophecy,
offering,"
one of the worst of their
"
perhaps,
is,
For that
errors.
sacrifice is
the great parent of all the other sacrifices
the root
from which the others have sprung as branches.
If,
then, the Sociniau axe be laid to the parent root and
stem, the whole tree with all
down. ...
session
It requires
and hardihood
to the burnt-offering.
to
.
its
branches must come
no common amount of prepos
deny a propitiatory character
We
could not have believed
that any but a Socinian or a Rationalist could have

so entirely set aside the great features of the burntoffering.
no
Those who have gone thus
difficulty in going
serious one,
and
far will
The heresy
have
is
Maurice and Socinus in an evan
The Socinian tendency
my
form."
of
shown by Mr. Darby s new

tures.
strikes at the very root of redemption.
It is the theory of
gelical
farther.
As
Plymouth ism
have not seen that work myself,
authority from an article in
Trowel "for December

the reviewer,
further
is
translation of the Scrip
"
1872.
"The
"Mr.
says in his preface,
take.
Sword and
Darby,"
observes
have not a doubt
of the justness of the change, and

just because, in
modern English, worship

to
it
God
was
only.
not,
When
is
used for what
is
rendered
the English translation was made,
and the use of
it
now
falsifies
the sense in
PLYMOUTH HERESIES.
38
three-quarters of the passages
it is
used
in.
It is quite
certain that in the vast majority of instances of

per
sons coming to the Lord they had not the lest idea of
Him
owning
And
as God.
material point to use the

the reviewer,
enough, at
"
is
Mr. Darby
all events,
the sense in a
it falsifies
word now.
s
This,"
language, and
continues
it is
clear
nor could anything more decided
on the subject be said by the most advanced Unitarian
He
minister in London.
worship
is
says,
used for God only.
modern English
in
This
is
one statement
and then,
in the vast
majority of instances, they had
not the least idea of
This is
owning Christ as God.
the next statement
and
further,
it falsifies
the sense
on a material point so to use the word now.

This is
the third
and consequently, as
worship is for God
only, and in the vast majority of cases
they had not
;
the least idea of

get worship at
owning Christ
all,
as God, Christ did not

but only homage, and so Mr.
Darby
was quite right in

putting
in his Bible
homage and not
Gilbert Wakefield,
Priestly, or
Belsham were alive, these
leading Unitarian ministers
worship.
would
Verily
if
Let us shake
hands, brother
say,
are the grounds on
Yet these
which Mr. Darby thinks
proper to
sweep the worship of Christ out of the
ment
Again,
why
New
Testa
does Mr.
Darby not allow
the capital letters to remain as

before to the names of
our Lord and of the
Holy Ghost 1 These words in the
common French version begin with
capital letters, but
80CINIANISM.
39
Mr. Darby expunges the capitals and puts small
letters
Thus, in his version, seigneur, Lord, is printed

with a small s, and saint esprit, Holy Ghost, with a
instead.
small
All
s.
this, observe, is
done coolly and delibe
rately."
We
here see a most deliberate attempt to overturn
the Deity of Christ
He
In place of being worshipped,
God only
only received homage, because
worshipped
and in place of having His
written with a capital
letter,
He must
is
to be
title,
Lord,
be reduced to
the level of a man, and have the title written with a
small
as in lord.
1,
And
himself a Christian.
tell
us that the wise
yet this
This
is
men from
the man who calls

man who is able to
is
the
the East (Matt,
place of coming to worship Jesus, only
Him homage
came
that the disciples (Matt,
ii.),
to
xiv.),
in
pay
when
Of a truth
they came and worshipped Him, saying,
Thou art the Son of God," did not worship Him at all,
"
Him homage that Mary Magdalene,

and the other Mary, and the eleven
disciples (Matt,
but only paid
xxviii.),
did not worship Him, but

only paid
homage,
for
ciples,
worship
is
for
God only
on seeing the Lord go up
Him
that the dis
into heaven (Luke
merely paid Him homage, because worship is

for God only
and that the blind man who was healed
xxiv.),
(John
lu-
is
ix.),
in place of saying,
worshipped
due
to
God
Him,"
"
Lord,
should have said,
believe
"lord,
and
worship
only, I will not worship thee, but I will
PLYMOUTH HERESIES.
40
pay thee
homage."
Christian reader,
what do you
Darby and
now think
of the Socinian tendencies of
Mackintosh
What do you now think
fulness of Mrs.
that
on the fundamental truths of the
"
Plymouth*
tions
"
"are
gospel,"
at one with all evangelical
Is there a single evangelical
of the truth
Grattan Guinness, when she asserts

these
denomina
denomination in
the empire which denies true

worship to Jesus in the
New Testament ; or that the burnt-offering prefigures

Christ on the cross bearing the sins of His
people?
THE RIGHTEOUSNESS OF CHRIST.

THERE
are few questions of
more importance than the.

way in which a sinner
one which has reference to the
becomes perfectly righteous before God.
If he be not
completely righteous, he cannot enter heaven.
man
fell
When
from his pristine sinless

condition, he could
not of himself procure a

He therefore
righteousness.
required a substitute who was able both to
keep the
law and to suffer the
penalty for its breach. It is of
the utmost
importance to understand the distinction
between obeying the law and

suffering its penalty.
Suffering the penalty can never
bring innocence. If a
man
he
is
obeys the laws of his country in

every particular,
innocent but if he has committed a
and
;
breach,
brought to
he must be
pronounced guilty.
he can never be made innocent
trial,
Being once guilty,
by

suffering the
man who
For example, a
punishment
has committed murder
41
suffer death as the penalty
may
of his crime, but no person
would think of him
as
Even the royal pardon, which would save

him from the punishment, could not make him guilt
innocent
So
less.
is
it
with the sinner.
He
has broken the
laws of God, and cannot save himself.

it
saved,
is
If he is to be
must be by the instrumentality
of one
who
able to render perfect obedience to every precept of
the law, as well as to suffer
Christ
Christ.
angels
He
but
our humanity
people,
He
its
penalty.
In both these
saved sinner has a perfect substitute in
points, the
not
"took
took on
Him
on
Him
the nature of
the seed of
Abraham
"
and in the room and stead of His
lived a life of complete
ence to every possible
demand
and
perfect obedi
law which they

and then, in His death, He
of the
were required to keep

paid the full and entire penalty of the law which
they had broken. In this way He wrought out a com
;
plete robe of righteousness for His Church.
The law
was kept, and the penalty paid and the saved sinner
entered heaven perfectly righteous when viewed by
;
God
in
His
all-sufficient substitute Christ Jesus.
In the plan of salvation through Christ," says my

father, "the authority of the law is fully vindicated,
and the breach of it fully avenged. Not only so, but
"
ita
demands
1
are fully yielded in the obedience of the
the sinner s substitute.
Saved sinners have
PLYMOUTH HERESIES.
42
given the law what
In
damned
sinners will never give
it.
the substitute they have rendered full obedience to its
precepts
and
In
its breach.
suffered the full penalty of
stead of trampling on the law, in the salvation of His
people from
its
and made
honourable.
it
has magnified the law
curse, Christ
Is it possible for
God more
to
highly to honour the law than to exact obedience
from His Sou, and to demand from

faction for its breach by His people
honourable to the law than
It is
had
more honourable
if it
it
full satis
This
is
more
never had been broken.
than
to it
suffered for ever in hell.
Him
if all its
transgressors
The obedience
of the
Son of God to its precepts, and His enduring of its

curse in His death, are the highest possible honour
that the law can receive.
the
first
Adam, but
it
was
The law was broken by
fulfilled
by the second.
Its
requirements were perfectly yielded by the obedience

of the life of Christ, and its penalty was suffered by
His death.
This, then,
the character which
is
God
the ground on which rests

gives of Himself to Moses.
In Christ only can this character be true.
Here the
various divine attributes have their perfect operation.
Here God
is
merciful
without clearing the guilty.
His mercy provides an almighty Saviour

debt in their nature
because,
He
They have
:
to
pay the
does not clear the guilty,
in acquitting them,
innocent.
in Christ
they are acquitted as
suffered the penalty of the
law
they have fully kept the precepts of the

l;i\v
This
in Christ.
attributes
is
perfect
it
on God
of harmonising the divine
wisdom.
from the wisdom of

<
way
men
43
Yet, so far
removed
is it
human wisdom
that
It is
testimony.
cannot
always endeavour
ing to harmonise the divine attributes by a compro
As they
mise, or by giving an ascendancy to mercy.
stand in Christ, His people are not guilty.
purer than the heavens.
It
would be a
They
false
are
judgment
would pronounce them guilty, as they are one

They do not deserve punishment. Their
that
with Christ.
punishment wpuld be as much opposed to justice as to

Here the mercy of God looks the law of God
.
in the face,
Imt.
and without a blush
it
delivers the prisoner.
wonderful plan of harmonising the divine
Tli is
~
as rendering the law complete obedience.
divine
glory shines
Works,"
all
vol. v.
pp.
in
121,
all
its
punishment due
lustre."
Here the
("Carson s
When
171.)
the precepts of the law in His
entire
attri-
here revealed, not as opposed to the law, but
is
life,
Christ obeyed
and endured the
to our sins in
His death,
He
provided a perfect righteousness of His own, which
imputed
to us.
As we
are one
is
with Christ in His
in the keeping of the law, and one with Him in

His death, in suffering the penalty of the law, we are
completely free and perfectly righteous. We have no
life,
righteousness of our own.

(
We
get
it,
by imputation,
brisk
What
saith the
Scripture
on
this
point?
"And
PLYMOUTH HERESIES.
44
their righteousness
hath clothed
hath covered
Even
as
me
me
David
is
of
Me,
He
He
...
saith the Lord.
with the garments of salvation

with the robe of righteousness.
also describeth the blessedness of the
man unto whom God imputeth
righteousness without
That righteousness might be imputed

unto them also.
For the marriage of the Lamb is
works.
come, and His wife [the Church] hath made herself

And to her was granted that she should be
ready.
arrayed in fine linen, clean and white
linen
is
the righteousness of saints.
are ye in Christ Jesus,
wisdom, and
who
reigned by one
For
if
life
by one
for the fine
But of
Him
made unto us
is
sanctification,
man s
much more they which
ance of grace, and of the

reign in
God
and
righteousness,
redemption. ...
man s
of
and
offence death
receive
abund
gift of righteousness, shall
by One, Jesus
Christ. ...
For as by one
many were made sinners, so by
one shall many be made
righteous."
disobedience
the obedience of
The imputation
is
of Christ s
righteousness to His people
here taught as
plainly as words could teach it.
Their righteousness
is
not their
own
it is
said to be
of the Lord.
eousness.
works.
The Church, the Lamb s
fine linen,
is
They are covered with the robe of right

God is said to impute
righteousness without
which
is
distinctly said to be unto us
sanctification,
bride, is arrayed in
the righteousness of saints.
and redemption
Christ
wisdom,
righteousness,
so that if
we have not
45
But
_ hteousness, we have not His redemption.
to place the matter
we
are informed that, as
first
by the disobedience of the
Adam many were made

Adam many
ence of the last
This doctrine
is
possibility of dispute,
beyond every
sinners, so
shall be
by the obedi
made
righteous.
stated in the words of inspiration as
clear as the light of heaven.
Now, what do the Darbyites
say on this question
In order to prevent misunderstanding on the part of

my readers, I must here mention that the point be
tween them and us

of the imputation
is
of
not the long-disputed (question

righteousness,
but their total
denial of the righteousness of Christ as a doctrine of
The
Scripture.
sidered.
They
last
point
is
the thing to be con
admit the imputation of righteousness,
but deny that there
is
such a thing at
all as
the right
eousness of Christ in the whole compass of revelation.
This
such a dreadful and soul-destroying heresy,
is
would not charge them with holding it if there

was the slightest doubt about their opinions on the
that
From
subject
the thoroughly Jesuitical
they often speak of righteousness,

ii-e
quite sound, but their heterodoxy
indisputable by the
remarkable,"
following proofs.
says Mr. C. Stanley,
never use the expression,

of Christ,
;il\\i\3
way
the
or even
in whicli
many parties imagine
"
is
"It
rendered
is
very
that the Scriptures
the imputed righteousness
the righteousness of Christ
righteousness of God.
....
but
The words,
PLYMOUTH HERESIES.
46
righteousness of God, do not
the
It is here
Scripture
"
very plainly stated that what

righteousness of
"the
righteous
pp.
would observe
not
is
God,"
i, 6.)
called in
is
"the
There can be no doubt this
Christ."
And
the doctrine asserted.

I
the
("Imputed Righteousness,"
righteousness of
is
mean
"
ness of Christ.
Mr. Mackintosh says,
here, that in speaking of the
tation of righteousness,
by no means
impu
desire to be
understood as giving any countenance to the

prevailing
the imputed righteousness of Christ.
theory of
Of
this expression, so
the present day,
nowhere
it
much
would be
he continues,
"
of
sufficient to say that it is
found in the oracles of God.
to be
in use in the theology of
the righteousness of
God
read,"
and,
moreover, of the imputation of righteousness, but never
of the righteousness of Christ.
Tribe of
;
"
Levi,"
("
third edition, p. 33.)
ness of
God
is
The imputation
of the righteous
here distinctly held, whilst
emphatically denied that the oracles of
it is
God
such a thing as the righteousness of Christ.

"
to the believer
is
now,"
Again,
"
righteousness
How? Through the

The Scripture does not say
imputed without works.
righteousness of Christ
so.
says Mr. Bell,
most
contain
You
of difference
others
all, I
differences
justification."
(Mr. Cox) complain of the
which
exist
between
own, material points.
They
many
points
Brethren
and
But whence these
are all involved in this

question of
("Cease
ye from
Man,"
pp.
16,
24.)

The
righteousness which
is
47
to the believer
imputed
here denied to be the righteousness of Christ
and
is
it
admitted that justification through the righteousness
is
of Christ
mouths
a fundamental point on which the Ply-
is
di.ssent
from other
And
cardinal questions.
all
"
What do
the fundamental
"on
the Plymouths
know not what
mean by
the Darbyites
are at one with
"
If this be not
evangelical denominations."
leading the public,
one of the
is
yet Mrs. Grattan Guinness
does not hesitate to state that

truths of the gospel
It
sects.
mis
is.
"
the righteousness
which they say is imputed to the believer \

They just mean one of the attributes of the Godhead.
of
"
God,"
The
righteousness spoken of here
Mr. Bell,
head
"is
that
Man,"
essential
sion,
The
Rom.
iii.
"It
15.)
p.
"
C. Stanley,
(Rom.
*
attribute."
is
very
righteousness of Christ,
19, 26,
show His own
sinner.
The
says
God
from
observes Mr.
but always, as in
righteousness of God.
object in this
and
character
and harmony, that
...
Cease ye
remarkable,"
to direct our attention first of all to
sistency
iii.),
that the Scriptures never use the expres
Holy Ghost must have an

is
"
evidently the righteousness of the
God
is
It is of the first
it
himself, to
attributes in perfect
He
The
and surely
con
just in justifying the
importance that God
should be seen to be perfectly consistent with Himself,

in the relation in
and
which
this is righteousness.
He
.
stands to all created beings,

.
The
subject of the
first
PLYMOUTH HERESIES.
48
to the Romans, is the

eight chapters of the Epistle
the righteous character of God in condemning
unfolding
yet justifying the believing
sin,
"
pp. 1-3.)
Righteousness,"
an
of God, a fact,
Mr.
says
quality of
which
rifjhteoumess."
("
is
The
which belongs
Again, pages
10,
that
righteousness
ness spoken of
same word).
is
.
He
is
We
character that
Godhead.
to the
of
first
just.
God s being
in understanding that
lity or
28,
this
God,"
Mr. Darby says,
God means,
of,"
God
made the inherent
here
and
righteousness of
spoken
of
Righteousness of
quality, or attribute,
18,
is
righteousness
"but
Imputed
("
not the righteousness
existing thing,
Darby,
Righteousness
14.)
p.
sinner."
It is
all,
The
"The
His own
righteous
righteous (just
the
is
have gained an immense point
God s righteousness
in God Himself.
is
is
.
the qua
.
God s
His perfect consistency with His own

That in the Old
perfect and blessed nature." Again,
the Lord s righteousness
Testament," says Mr. Darby,
righteousness
is
"
"
means a
quality in the character of
question or controversy.
New
p.
I do not
believe
it."("
is
God,
Is it different
beyond
all
wholly in the
The Pauline
Doctrine,"
6.)
These extracts demonstrate beyond question from

any rational being, that what the Darbyites call the
righteousness of
Himself
much
is
God
is
a quality inherent in
one of the divine attributes.
Now,
God
inas
as they hold the

imputation of the righteous-

if this
God,
"f
righteousness be, as Mr.
-the quality or character that

if
self,"
thus
it
Almighty,
be
one
demand
49
of
the
is
of
attributes
know how
to
this
Darby
God Him
in
the
attribute of
the Godhead is to be imputed to man. Just think of

the interpretation of
Scripture which compels them
to hold that some of the attributes of the
Almighty
are to be
clothed
man
if
be so; the
ferred
"
to
God s own
us."
("
Harrison, p. 31.)
attributes?
is
by
that
God
not
is
It
could
not
are
essential righteousness is
God endow
com
by the Rev. John

us with His
own
the righteousness of God, which
This
unto
and upon
all
righteousness
attribute of divinity, because
man.
Godhead
JustiBcation,"
Will
"Even
believe."
all
possesses
I call
race.
faith of Jesus Christ
ami upon
to
imputed
be
on Mr. 0. Stanley
his statement could be
true, when he
show how
municated
is
attributes of the
on the human
asserts that
No doubt God
they can.
to
is
Let them
one of His attributes, but this
righteousness which
co
rational ex
how man
ask
with an attribute of the Godhead
usne.ss as
no
demand a
of this point.
rxpluin this
to
imputed
planation
after this fashion.

u
by
Man
that believe.
cannot
faith it
is
them
be
unto
the
all
not converted into
As Mr. Haldane
The righteousness
is
all
has well ob-
of God, which
is
received
denotes something that becomes the

property
of the believer.
It cannot, then, be here the divine
by
fuith,
PLYMOUTH HERESIES.
attribute of justice, but the divine
This, therefore, deter
has wrought through His Son.
mines the phrase, in
this
work which God
as
place,
imme
referring
divine attribute, but to the divine

diately, not to the
work. The former never can become ours."
To
those
who
are really acquainted with the views
of these Plymouths,
this point
were
it
may
my dwelling
appear superfluous
not that
many
on the proof of
would be,
so long
;
and
so it
half-hearted supporters of truth
make
are so fond of cloaking error, that they try to
of
us
Plymouths do not hold the righteousness

as an attribute of the Godhead.
They are
"
believe the
God"
disposed to argue that the
what they
say.
If they
"
Brethren
do not believe
"
would only think
however, they would see
for a
moment,
easy to prove that this
it is
must be the opinion of the Darbyites, even although

guarded in giving ex
they had been a little more
"
"
pression to this peculiar view.
Stanley not only

eousness of
Christ
tells us,
God,"
For example, Mr. C.
that the words,
do not
but he also says,
"
"
having kept the law for me, and that this
me
the right
mean the righteousness of

The thought of Christ
is
imputed
even supposing I had been a

Nor does
Jew under law, would be utterly wrong.
to
for righteousness,
the Scripture anywhere teach the whole

as
keeping the law, imputed
breaker, to enable
ness before
God."
him
("
to,
or put
to stand in
Imputed
life of
upon
Christ
the law
law-kept righteous
Righteousness,"
p.
6.)
51
Now, ask those would-be apologists for the Plymouths,

what they make of this ? If Christ hath not
kept the
I
law in the room of His people
out a righteousness for them
God be not
it
if
He
if
hath not worked
the righteousness of Christ, what else can
be than an attribute of the Godhead
this,
what
If it be not
If the righteousness of
is it ?
God be not
if Christ hath not worked

must surely be an attribute of divinity.
Will any one say it was worked out for us
by the
it
it
out,
Father ?
Consequently,
and
if
the Father did not
work
it
be not the righteousness of

Christ, it
could not have been worked out at all, and
must, in
out,
if it
the very nature of things, be an original and inherent

attribute of
result
and
show how
the
it lies
it is
attributes to the
imputed,
can
all
all
Almighty.
on those
possible for
human
race.
This
is
the inevitable
who hold such views to

God to impute His own
If
one attribute can be
the attributes can be imputed, and
men
be turned into Gods.
Since this work was
first
published, I have read Mr.
dismally dark reply to the Journal of Prophecy.

I see he has taken another turn for the
purpose of
getting out of the perplexing position in which he is
Darby
He says, p. 14, Righteousness being imputed

a man, simply means the man
being accounted
It does not mean a
righteous.
quantum of formal
placed.
to
righteousness outside
us,
imputed
to
us,
but
our
PLYMOUTH HERESIES.
52
being accounted
tation
this
is
It is
Now, what
righteous."
imputation at
no
cease to use the expression, "Imputed
He
altogether.
sort of
He
all.
impu
should
righteousness,"
only misleading the public by using
is
different meaning from

language to which he attaches a
"
what
it is
If this system of
able to bear.
be not dropped,
must
it
"
guarding
just be exposed.
It
is
turn Mr. D.
complete deception. According to the
has now taken, the righteousness is not imputed at
all,
but the
man who
The God
righteous.
righteous
who
to call the thief
man
call
holy
God
is not,
How
man
who will make a
!
the author of a falsehood,
unrighteous
righteous
If
Himself and ceases to be God.

to lie, and, therefore, the
righteous by
God must,
if or
and
can that
just and
accounts a
is,
He
man
denies
It is impossibls
man who
is
indeed, be really
righteous in the sense in which
There can be no
come
to
by accounting an
God
anything but what he really and truly
God
accounted
is
in any sense, truly righteous
an honest
himself a Christian
man
is
His right hand, and to account the
forth with a lie in
man
not righteous
is
of truth and justice
God
and truly
accounts
in the matter.
for
accounted
him
so.
Although
personally a sinner, the believer has the righteousness

of Christ so really
is
and truly imputed to him, that he

he never had
as innocent, standing in Christ, as if
sinned, and as spotless as the throne of the Almighty.
Again,
if
the righteousness be not the righteousness

of Christ, but
is
one of the attributes of the Godhead,
as the Darbyites
make
attribute of the
Godhead
man.
This
is
53
it,
the point.
of perspicacity, he
would
I
is
want
to
be
to
know how
had one
If Mr. D.
see that he has not
accounted to
man
advanced
an attribute of the Godhead
as to be
God s
imputed to man.
to
particle
a single step towards relief from his predicament

just us impossible for
the
"accounted"
It is
to be
attri
butes can neither be accounted nor imputed to man.
But Mr. Darby goes on to say, "God accounts us

work of Christ." As Mr. D.
righteous because of the

is
about as confused a writer as ever put pen to

paper,
this idea
but
it
may probably
thinking clearly.
own understanding,
man who is capable of
satisfy his
could not satisfy any
Just look at
The
it.
righteousness which belongs to the
attribute of
Godhead of Christ
cannot be imputed or accounted to any man.

Mr. D. does not here, say it could. He says it
Indeed,
is
for the
work of Christ we are accounted righteous.
what work are we accounted righteous
of the penalty in the death of Christ
is
ingredient in righteousness, but

stitute righteousness.
it
Now, for
The paying
an essential
alone does not con
The man who
is
righteous
is
entirely innocent.
Suffering the punishment can never
bring innocence.
Consequently there must be a per

room of the guilty, as well as an
fect obedience in the
atonement
But Mr. D.
of Christ s life in the
utterly denies the obedience
room of His
people.
Where,
PLYMOUTH HERESIES.
54
the completion of righteousness ?

His view of the work of Christ cannot
then, can he find
Nowhere.
produce
it.
He makes Him pay
people, but he does not make
the penalty for His
Him
the law for
fulfil
no righteousness at
be either imputed or accounted to His people.
His people.
Hence there
is
only a part of a righteousness.
It is
not complete.
all to
It is
Mr.
Darby s principles are dreadful. They make the God

of heaven account a man innocent when he is not truly
they make the holy
innocent
fiction
Another idea here
won
his
God
the author of a
showing, and
me.
strikes
what
Take Mr. Darby on
the result
is
He says we
are accounted righteous for the work of Christ.
work
the
and what
he
is this
lustily denies
Mr. Darby says

the
work
of
Christ
Absurd
ness
is
If so,
must constitute a righteousness

but a righteousness of Christ, which
of Christ
Further,
if
the righteousness which
accounted to us be constituted of
is
of Christ, as
become
he
an
affirms,
attribute
how
of
does this
At one time Mr. Darby says,

here made the inherent quality,
!
work
Godhead
the
"
Righteous
or attribute,
which belongs to the Godhead," an attribute insepar

able from divinity and
then, in another place, when
;
driven into a corner, he
is
the righteousness which
from the work of Christ.
obliged to acknowledge that

is
accounted to us results
And
still
he denies there
such a thing as the righteousness of Christ
is
Verily
THE RIGHTEOUSN ESS OF CHRIST.

7
there
no end
is
tions of error.
a righteousness,
that
"
if
how
the
work
of Christ constitutes
does Mr. Darby venture to say
the righteousness of our
Christ
and contradic
to the inconsistencies
Again,
God and Saviour Jesus
not spoken of as to justification at
is
has nothing
to
55
do with the subject
"
all,
ness of Christ has nothing to do with justification,
we
are
justified by the
are inconsistent
of Christ,
how
which Mr. D.
Truly such inconsistencies
accounted to us?
is
says
work
and
If the righteous
enough even for the authors of Ply-
In his reply to Mr. Trench, Mr. Darby
mouthism.
complains that he cannot give intelligence to his ad
would be a great
It
versaries.
blessing, however, if he
could by any means obtain the least possible

for himself.
I
was
No man
told, a
in the world has
few days
be so imputed that the
on the same principle of reason

for the work of Christ on the
If so, I reply,
ing,
It is impossible
imputed that the man becomes entirely

If the one be impossible, so is the
cross to be so
from his
other.
a
at
all.
guilt.
In commenting on
man who
An
it
it.
has broken the law becomes entirely inno
cent.
free
of
of
since, that it is impossible
for the obedience of Christ to
man who
trifle
more need
this,
can reason thus,
There
is
Mr. Darby says,
it
is lost
"
With
time to reason
not a particle of sense in the passage.
man
man who has

is, to go no deeper, a
never been guilty; and his ever becoming innocent
is
innocent
simple
nonsense."
Not
so fast, Mr. Darby.
Your
PLYMOUTH HERESIES.
56
here, in place of
argument
just proves
your own
to see
At
and
it.
Law,"
making a
incapacity,
fool of Dr. Carson,
you had the brains

"
the 45th page of your

sin
is
ment, and you are

own argument on yourself;
"
it is lost
Righteousness
put away by the atone

Now, to turn your
guiltless."
you say your
reason thus,
if
to
go no deeper, a
man who never
and his ever becoming
guiltless is
can
There
all.
is
A guiltless man
not a particle of sense in the passage.

is,
man who
"With
time to reason at
has been guilty
simple
nonsense."
Verily, Mr. Darby, if you had the least critical power,

you would have seen the predicament you were placing
yourself in. On Mr. Darby s principles no man could
It is very satisfactory to
be saved.
that the Scriptures place

light.
tell
They
us very plainly that
righteousness without works

"clothed
with the garments of
made unto us wisdom, and
fication,
were
and
"
God imputeth
we
salvation,"
"
are actually
and
"covered
and that Christ
righteousness, and
is
sancti-
Plymouth views
would
be
sufficient, and
redemption
righteousness which God has provided is
redemption."
If the
correct, the
the robe of
quite
that
"
with the robe of righteousness

"
know, however,
the matter in a different
They
superfluous.
They can take men

the word innocent
are
into heaven
!
far
wiser
than God.
who
are in
no sense of
Innocence can never result from
suffering the punishment.
The man who was hanged
yesterday has undergone the full punishment for his

crimes
come
he has paid the penalty
but
57
he were to
if
would possess no more
alive again to-morrow, he
innocence than he did the day before his execution.
He might
laugh at the hangman, but he could not get
He might
clear of the guilt.
escape the repetition of
punishna-nt, but he could never proclaim his inno

cence.
He could never use the language of Scripture,
and
He
"
say,
is still
Who
shall lay
anything to
a real murderer, and
He
guilt of his crime.
is
my
"
charge
chargeable with the
cannot in any sense be looked
on as innocent.
Paying the penalty can never bring

That cannot result without perfect obe
innocence.
dience.
So
it
with the sinner.
is
penalty on the
cross
by
Christ paid the
suffering the entire punish
ment, but that alone does not bring innocence or
freedom from
heaven.
guilt,
and alone could not admit
The man who
to
enters heaven is in such a
condition that not/ting whatever can be laid
to his
cluirgc.
Although guilty in himself, he is completely innocent

or guiltless when viewed in Christ
In Christ he is
so
perfect that
God can
see
nothing amiss.
perfect obedience
of Christ s
atonement
by His death on the
really
effected
and truly imputed
life
to the
Tlu-
and the compli
u>
cross, aiv both
saved sinner, arid he
thus enters heaven in a

perfectly pure and spotless
condition.
He is innocent or guiltless.
No man
but a polytheLst could believe in a multi
tude of Gods.
It is
utterly impossible for
men
to be
PLYMOUTH HERESIES.
58
converted into Gods by having the attributes of the
Godhead imputed, imparted, or accounted
to
them.
He cannot
give away His own attributes.
either impute, impart, or account His attributes of
God cannot
omnipotence, omnipresence, justice, omniscience, and

eternity to the
human
race.
which
tice or righteousness,
cannot be given to man.

cannot
righteousness
man
if
is
If,
Consequently that jus

an attribute of divinity,
then,
God s
be imputed
or
attribute of
accounted to
there be no such thing in Scripture as the
righteousness of Christ, and
work out a righteousness

into heaven ?
This
be true, no person
is
if
man
for himself,
a vital question.
who was
heaven, or else heaven
is
cannot possibly
how
If
is
he
to get
Plymouthism
once a sinner ever entered
peopled with unrighteous
any man
to adopt their principles,

defy
and escape this difficulty. Their heaven is not the
It is filled with
place where a righteous God dwells.
creatures.
unrighteous people, and
without abhorrence.
God could not look on them
Such views are entirely subver
sive of the Gospel.
As
this point is of
repeat
my
statement.
overwhelming importance, I will

When Christ suffered on the
He endured the entire punishment for the sins

He paid the penalty in their room and
stead
but this alone does not make them righteous.
The man who is righteous is perfectly innocent. He
cross,
of His people
not only defies punishment, but nothing whatever can

laid to his charge.
59
Suffering the penalty can never
Palmer has suffered the penalty due

his crimes, but no human being could look on him
ig innocence.
now
as
now
charge
The
No
being innocent or righteous.
would say
it is
sane
man
as impossible to lay anything to his
as if
he never had committed the crime.
on the
suffering of Christ
cross
was an
essential
ingredient in the righteousness of His people, because
nothing could make them righteous

the broken law was paid
the penalty of
till
but, inasmuch
be made perfectly innocent,
as they
must
was absolutely necessary

that Christ should also keep the law in their room and
stead.
When, in their place, He both obeyed the law
it
and paid the penalty, He brought them into a con

dition of perfect innocence.
They were then com
pletely righteous and
meet
for heaven.
But how
is
on the view of the Darbyites? They deny that

Christ obeyed the law for His people
they say there
it
is
no such thing in Scripture
Christ
they deny that
himself
for
man
they cannot
puni.-hment makes a man
as the righteousness of
can work a righteousness
show
guiltless
that suffering
;
prove that God can part with His
own
man
with
eousness, in order to clothe

all
men must
the
and they cannot

attribute of right
it
consequently
be excluded from that heaven wherein
dwelleth righteousness. The heaven of these Ply mouths

is
neither the heaven nor the hell of the Scriptures.
It is
an unholy place, and
filled
with half-saved people.
PLYMOUTH HERESIES.
60
Again, whether viewed as transgressors in Adam,

as personal transgressors,
we must admit
that
or,
we have
broken the law of God, and are not now able to obey
its precepts.
If, then, man cannot obey the law on
his
own
behalf,
to
and
if,
as
these Plymouths stoutly
hath not obeyed
assert, Christ
know what
is to
become
it
in his stead, I
of him.
He must
be excluded from heaven, or else heaven
with those
who
is
are still transgressors.
to
want
certainly
be
filled
Suffering the
punishment of the broken law, is not fulfilling its

requirements and obeying its precepts. Hence, if the
death of Christ alone be available for the believer
if
the obedience of His life be excluded
must be excluded from the habitation of
a just
and
under the stigma of a

The law has not been kept by them nor
holy God, because they are
broken law.
His people
still
by any substitute on their behalf, and, therefore, they

cannot produce a full claim to the mansions of
glory.
Perhaps these Plymouths would attempt to escape from
this
law.
predicament by asserting that we are not under

Let them do so, and I at once reply, If we are
not under law to God, and
if
Christ hath rendered no
we cannot
obedience to law for us,
in any sense be
and consequently
there was not the slightest
necessity for an atonement.
"Where no law
saith the Scripture, "there is no
guilty of the sin of disobedience,
is,"
transgression."
If there
was no law
man, or by a substitute in
to be kept
his stead, there
by
was no law

and there could be no atonement
to break,
This
breach.
also
makes the atonement
unnecessary and
Christ?"
"suppose
"Now,"
this
Christ is God.
God
by His death
righteousness
"the
the
eays
Journal
of
of
Prophecy,
was not Christ God?
were true
looks almost as
s life
effected
by Mr. Mackintosh, that we
Scripture of
in
its
useless.
Is it true, as asserted
never read
for
view not only

superfluous, but
This
self-evident.
is
renders the obedience of Christ

it
It
were going to be denied that

If Christ be God, then His righteous
if
it
Does any secret ques

supreme Godhead lurk under the
It is the right
singular idea of His righteousness ?
eousness of God in contradistinction to anything which
ness
is
righteousness.
tioning of Christ
"
men
could be done by
or angels.
"
For they being
God s
righteousness, and going about to

establish their own righteousness, have not submitted
ignorant of
For Christ
themselves unto the righteousness of God.

is
the end of the law for righteousness to every one
In the
that belie veth."
first
culled the righteousness of
of
ihe righteousness of man, which

establish.
i-
.usm-ss,
There
is
these
verses,
it
man was
trying to
no contrast here, regarding right-
between the Father and the Son, but there
a contrast between
God and man.
In the one case
the righteousness provided
by God.
It
must
is
it is
the righteousness established by man, in the other

is
is
God, in direct contrast to
also
it
be
PLYMOUTH HERESIES.
62
specially
remarked that what
called the righteousness
is
of God, in the first part of the quotation,
is called,
last part, the righteousness of Christ.
He
is
to be the end, or complete fulfilment, of the
righteousness to every one that believeth.
Christ be God, His righteousness
and has a perfect right

sistently
"I
deny
who admits
this
will raise unto
is
God s
to be so called.
in the
here said
law
for
Besides, if
righteousness,
No man can con
the divinity of Christ.
David a righteous Branch.
And this is His name whereby He shall be called,

THE LORD OUR RIGHTEOUSNESS." It is beyond my
comprehension how these Plymouths can believe this
to be Scripture, and still
say, We read of the righteous
ness of God, but never of the
righteousness of Christ.
They should
cut this text out of the Bible.
the righteous Branch which

is
no other than Christ.
called the
is to
He
Surely
be raised unto David
it is,
then,
Lord our Righteousness.
who
No man
is to
be
of sense
could argue that the righteousness here mentioned is

the righteousness of the Father. It
unquestionably
applies to Christ
be called
is
and the name whereby
the Lord our Righteousness.
the righteousness here referred to

attribute of righteousness
His Godhead, because
He
shall
not the essential
which Christ possessed in
it is
cannot part with His
is
He
It is evident
to
be our righteousness.
own
attributes, and, con
sequently, the righteousness which
is to become
ours,
must be a righteousness which He could work out and

confer
upon
The
us.
63
attribute of righteousness, which
fttlongfid essentially to
His Godhead, could no more
become ours than could His attributes of omnipotence,

If these Plymouths, in
omnipresence, and eternity.

claiming the attribute of
God s
righteousness,
would
be consistent, and also claim the attributes of omni

be con
potence and omniscience, they would soon
The
signed to Bedlam.
attributes
Godhead
of the
cannot be conferred upon man.
Jeremiah had not
heard of these Plymouthites, for he
tells
Jesus answering said unto him, Suffer
"And
now
be so
eousness.
was
own
for thus it
becometh us to
it to
fulfil all right
\Vhut was the righteousness which Christ

here in His baptism ? Was it one of His
fulfilling
attributes
butes
He
us that Christ
LORD OUR RIGHTEOUSNESS.
shall be called the
How
He might
could not
could
prove that
fulfil
He fulfil His own attri

He possessed them, but
The views
them.
of these Ply-
mouths regarding righteousness are not consistent with

either Scripture or
aa
"Even
of the
man
without
of
God
common
David
unto
works."
Word.
also
sense.
whom God
This
is
blessedness
describeth the
imputeth righteousness
a most important portion
It clearly establishes that
and truly imputes righteousness
to
man.
God
There
really
is
no
hiiiun either in the righteousness or in the imputation.
The righteousness is a true

int..
and the imputation
kc-ry
;
righteousness,
is real,
and no
not pretended.
PLYMOUTH HERESIES.
64
When God says He imputes righteousness, He means

what He says. He does not count a thing winch
There
never happens.
When we
God
it is
this
is
is
no
fictitious
"
are told
upon
all
("Rom.
iii.
22),
who believe,"
The
work with Him.

righteousness of
we should be
quite certain
which they can be clothed. If

the Scripture which says it is upon
a something in
were not
so,
is
them, would not be true. The righteousness which
that
their
and
so
becomes
own,
truly
really
imputed
they are perfectly righteous in the sight of a holy God.
That such
the case
is
Matthew, who
"into
life
the
that
but
He
God imputes
itself is
first
effects of
"
shall go
looks on things as they
of this paragraph
it,
The
text at
does not say
the consequences of righteousness,
imputes the righteousness
has well observed,
this
"In
imputed unto
itself.
As Dr. Owen
imputation, the thing
us,
and not any
of the
but they are made ours by virtue of that
To say
imputation. ...
is
He
reality.
judges according to truth.
commencement
He
the righteous
They must, therefore, be truly

God could not call them righteous unless
they were so in
and
"
eternal."
righteous, as
are,
placed beyond dispute by
is
us, that
tells
not imputed unto us, only
to overturn all
imputation.
its effects
For the
are so, is really
of the
effects
righteousness of Christ cannot be said properly to be
imputed unto us
not
so,
and
if
His righteousness
imputation hath no place herein.
itself
.
be
And,

therefore, the
who
Socinians,
65
expressly oppose the
imputation of the righteousness of Christ, and plead

for a participation of its effects or benefits
only, do
wisely deny any such kind of righteousness of Christ,
...
as alone
Justification
asserts that
There
is
may
by
"
be imputed unto
Faith.")
My
God imputeth
a genuine
text,
us."
("
Owen on
however, expressly
"
righteousness
righteousness,
to
man.
and a genuine
Consequently the righteousness spoken

must be a righteousness which God can confer upon
man. It cannot, as maintained by these Plymouths,
imputation.
of
be one of His
converted
own
into
divinity conferred
If
God were
would cease
men
attributes, because
Gods by having the

upon them.
to give
This
away His own
to be God.
cannot be
is
impossible.
attributes,
It is so impossible for
to part with His attributes, that
of
attributes
when we
He
God
find Christ
manifesting the attributes of divinity, we know of a

truth He is really God. Here, again, we see that the
views of
Christ.
man,
the Darbyites undermine

If the attributes of
the possession of
the divinity
the divinity of
God can be
conferred
upon
them by Christ would be no proof of
of Christ.
The righteousness mentioned

is one which God is said
in the passage I have quoted

to
impute to
man, and,
therefore, it cannot be the
attribute of divinity possessed
by the Father and Son,

but must be the righteousness which was worked out
by
Christ, or, in other words, Christ s righteousness
PLYMOUTH HERESIES.
66
which He
the righteousness
obedience of His
has
life,
by the
provided
and the atonement
effected in
His death, in the room and stead of His people.

In the Qth chapter of Daniel, we are told that a
was determined to finish the transgres
"
certain time
sion,
and
ciliation
make an end
to
for
Who
righteousness."
is
to
make
to
recon
in everlasting
bring
referred to here
Who
reconciliation for iniquity,
Who
and
to
to bring in everlasting
Christ could
but
is
make
of sins, to finish transgression, to
make an end
righteousness
and
of sins,
and
iniquity,
this
effect
The righteousness, then, must be the righteousness of

Christ.
Moreover, it must be a righteousness which
He
could work out.
It could
not be one of the
butes of the Godhead, because Christ
He
could not bring in His
own
existed from past eternity.
be brought
in,
after
has existed from past eternity.
the case, the expression
Thou
teousness, the
art
word
God."
From
to
be
it
does not say
If such
From
"
everlasting
had been
to the
everlasting to
applies to
its
dura
and, therefore, cannot refer
tion after being brought in,
"
is
In the case of the righ
"
to a pre-existing attribute
the expression,
"
in.
in, it is to
would have been similar
one in the Psalms, which says,

everlasting,
but
it
which have
This righteousness
being brought
attri
to bring
attributes,
It is to last for ever
everlasting.
it
and
is
but in the other example,
everlasting to
cludes eternity past and future.
everlasting,"
in
67
"
Henceforth/ says Paul, there is laid up for me a

crown of righteousness, which the Lord, the
righteous
"
Judge,
give me at that day." If the righteous
ness be one of the attributes of the
Godhead, as held
by these Plymouths, how is it to be given to Paul ?
shall
How
is
God
to place it
to part
with His
on Paul s head
that righteousness which
own
Paul
attribute, in order
is
not crowned with
an attribute of the God
is
head, but he is crowned with the righteousness pro

vided by Christ; and, as one
portion of the Lamb s
bride, he is clothed with the robe of Christ s righteous
ness,
"the
linen
is
fine linen, clean
and white;
for the fine
saints."
For if by one man s offence death

reigned by one
much more they which receive abundance of
grace
"
and of the
One, Jesus
gift of righteousness, shall reign in life
bv
It surely will not be

disputed
by
Christ."
any one calling himself a Christian, that the one by

whose offence death reigned is Adam, and that the One
by whose righteousness
life
reigns
is
Christ.
conveyed in the text as plainly as possible.

it
is
not said
that those
who
righteousness of their own.
they
reign in
It is
received
is
Observe,
have a
expressly stated that
receive the gift of

righteousness.
and capable of being
life
This
It
was a
gift,
by man, and consequently
could not possibly be one of the attributes of the
God
head, as that could not be bestowed upon man. If it

was not one of the Divine attributes, it must have
PLYMOUTH HERESIES.
68
been something worked out for man, and then be

stowed upon him.
By whom,
then,
Will any person venture to affirm
was
it
worked out
was worked out
it
by the Father, and not by Jesus Christ 1 If it was

not worked out by the Father, but by Christ, it must
be the righteousness of Christ. There is no escape
The comparison between Adam and Christ
from. this.
is
kept up in the next verse,
demnation
free gift
As by
"Therefore,
judgment came upon
offence of one
all
as
men
by the
to con
even so by the righteousness of One the
came upon
all
men unto
justification of
life."
the offence of one (Adam), condemnation came
even so by the righteousness of one (Christ), the free

gift came unto justification.
Now, if the righteousness
mentioned here be not the righteousness of Christ,

but of the Father, the comparison must lie between
Adam
Adam
is
Christ
Can any person
and the Father.
believe that
here compared with the Father, and not with

If he can, I will give
him
up.
If
Adam
be
not compared with the Father, but with Christ, then

the righteousness spoken of
must be the righteousness
of Christ.
"
Further,
For
as
were made sinners
many
be made
is
by one man s disobedience many

so
by the obedience
righteous."
here which makes
Adam, and
many
sinners
the obedience which
the obedience of Christ.
of
One
shall
Surely the disobedience

is
the disobedience of
makes many righteous
Is it not, then, the righte-

ousness
of
Christ
resulting from
His
69
obedience
Would any
person venture to say it was the obedience

of the Father which was
compared or contrasted witli
the disobedience of
dience here
is
Adam
obedience did Christ render
render it?
find that
If
He
The obe
Certainly not.
the obedience of Christ.
we examine
Ami
for
Now, what
whom
the Scriptures,
did
we
He
shall
rendered a perfect obedience to the pre
cepts of the law in His
life,
and then submitted to the
penalty of the broken law in His death on the cross.
In whose stead did
He
stand throughout these trans
Did He obey the law for Himself, or His

people ] Did He suffer the punishment for Himself,
or Hi.s people ? For His
He
people, most certainly.
actions
did not require to sojourn in this world on His
account
and
with His
if
His obedient
saints, it
life
was perfectly
useless.
as well have gone to the cross on the

if
He had
day
He might
of His birth,
nothing to do, as these Plymouths
by way of obedience
of His Church.
to the
law during
life
It is a glorious truth,
as the substitute of
own
had nothing to do
His chosen ones,
assert,
in the
room
however, that,
He
rendered a
perfect obedience to the holy law of God in His life,

and paid the penalty of the broken law in His death,
and thus
browjht in an everlasting righteousness, the
righteous ness of Christ
worked out by Christ,

a gift upon man.
a righteousness which, being

is
capable of being conferred as
PLYMOUTH
HERESIES.
to the marginal, proper, and

But, finally, according
the righte
literal rendering of the following passage,
of Christ
ousness is expressly called the righteousness
a servant and an apostle of Jesus
:
Peter,
"Simon
like precious faith
them that have obtained
Christ, to
with us through the righteousness of our

Saviour Jesus
Here
Christ."
it is
God and
expressly called the
Jesus Christ who is our God and

righteousness of
dis
Saviour. This verse places the question beyond
be the righteous
It proves the righteousness to
pute.
is God.
ness of Christ, and further shows that Christ
another
on
subject
a
similar
Just look at
expression
for
appearing
of the great
who
for
is
God and our Saviour Jesus
who gave Himself
Christ,
for
us."
Is it
whose appearing we are
to look
Is it not plain that
who gave Himself
Jesus Christ,
Father
Is it the
Did the Father give Himself

the Father, and not Jesus Christ, for
mentioned here
us]
and the glorious
that blessed hope,
"Looking
us, is to
for
appear
He is the great
(on the day of judgment), and that
God and our Saviour ? If so, a similar interpretation
must make
"
Jesus Christ
let
the righteousness of our
us examine the expression,
God, which
Is it the
Was
it
He
Father
and blood?
God and Saviour
the righteousness of Christ.
"
"Feed
hath purchased with His

is
meant here
Had
Further,
the Church of
own
blood."
the Father flesh
Did the Father purchase the Church?

who purchased the Church with
not Christ

His own blood
man,
is
And
as
Christ
not the Church which
both God and
is
He
71
purchased with
His blood properly called the Church of God, or the

If so (and who can deny it ?), a
1
Church of Christ
similar interpretation must
of our
God and Saviour
ness of Christ
make
"the
Jesus Christ
"
righteousness
the righteous
and, Christ being God, it is properly

and correctly also called the "righteousness of God."
Those who dispute these principles of interpretation
;
own
are bound, for their

that Christ
is
consistency
s sake, to
Socinianisra would
God.
make
deny
the best
foundation for the Darby ite opinions on this point.
Another great error of Plymouthism

during His
life
His people, but that

is
it
If
His humanity was
are
He
that Christ
was merely sympathetic.
the fair result of the
course
is,
did not actually suffer with or for
"heavenly humanity"
and not
"heavenly,"
could not actually
This
view.
ours, of
The Plymouth.s
suffer.
with themselves in making
perfectly consistent
the sufferings of Christ during His
life
pathetic, because
sort
this is the
only
merely sym
of suffering
which could be borne by a person who, in place of

our humanity, had a "heavenly humanity," was
"a
divine
from
on
"
"
man,"
heaven."
Leviticus,"
and,
In his
"
"
guarded
edition of
"
Notes
pages 58 and 59, Mr. Mackintosh says,
Himself took our
nesses.
His manhood was the Lord
in
infirmities,
and bare our
This was entirely sympathetic
sick
the power of
PLYMOUTH HERESIES.
72
which
fellow-feeling
is,
therefore,
Christ
Him
in
very
perfect.
There
between
difference
voluntary sympathiser with
as
suffering
was
manifest
human
misery, and His suffering as the sinner s sub

No doubt of it, Mr. Mackintosh there is
stitute."
;
a vast difference between these two points
much
difference as there
just as
between your sympathetic
is
theory and the sufferings of Christ as set forth in the
The Holy
Scriptures of Truth.
that Christ
"
He was
that
nesses;"
quainted with grief;

rejected of
He
men;"
our
carried
He
"
we
"
He
when
when He
was
"He
buffered,
reviled,
He threatened
for us, leaving
"suffered
should follow His
"
us an
The
steps."
wishes to believe Scripture can have no

here.
Was
Christ
a
?
man
We
of
sorrows on
are plainly told
took our infirmities, carried our sorrows, bore
our grief, and suffered for
which we
priest,"
borne our grief and
"hath
His own account or on ours

that
us
man of sorrows and ac

He was despised and
that
sorrows;"
example, that
difficulty
that
that
and that He
man who
"a
"
reviled not again;
not;"
Spirit informs
took our infirmities, and bare our sick
are to follow.
"
says the Scripture,
us, leaving an example

For we have not an high
"
which cannot be touched
with the feeling of our infirmities; but was in

points tempted like as
For in that
He
is
He
we
are,
Himself hath
able to succour
yet without
sin.
all
.
suffered, being tempted,
them that
are
tempted."
Words

could not more
73
explicitly assert that Christ suffered
from the temptations endured in life, and that He

was tempted on all points like as we are, yet without
and the reason why all this took place is plainly

It was in order that He might be an example
for His people, and that He might be "able to succour
sin
stated.
them
that are
Having Himself endured

and temptations to
tempted."
the griefs, sorrows, infirmities,
which His people are

to be
He
liable,
is
in a proper position
touched with the feeling of their infirmities.
He
Besides,
endured
things without sinning
all these
in any sense of the word, and, therefore,

that
He
God.
we
are certain
rendered a perfect obedience to the law of
Such
is
the testimony of the
Holy
Spirit re
garding the reality of the endurance of the griefs,

sorrows, and
infirmities
Christ
but Mr.
life
which were exemplified in

Mackintosh
He
informed on the subject.
much
is
better
able to tell us that
is
there was no reality in the taking of our infirmities,
and in the bearing of our sicknesses that it was

nothing more than mere sympathy. To use his own
;
words,
"It
was entirely
sympathetic."
wiser than the Holy Ghost.
deal with the
Word
it
He
is
far
not dreadful to
man who, with extreme
think of the position of the

professions of sanctity
Is
on
his lips, will thus recklessly
of
God
told that Christ, during
life,
We
are
as expressly
took our infirmities, bare
our sicknesses, and carried our sorrows, as we are
PLYMOUTH HERESIES.
74
that
He
first
does not suit Mr.
died for our sins on the cross.
Mackintosh
no hesitation in denying
sympathetic."
"entirely
its
On
reality,
But
as the
theory, he has
and making it
the same principle, he
should deny the reality of Christ
death as an actual
atonement, and make it "sympathetic" also. It is

an awful thing to twist Scripture to the support of a
system, and thus be guilty of
God
"
handling the
Word
of
deceitfully."
There
is
one point which Mr. Mackintosh and his
disciples lay great stress on, as a proof that Christ
nothing whatever to do with or for His people
came
to the cross,
cross
He
lost the
"From
time to
the
of
life
give forth
Him
and that
is,
light of
time,"
Christ,
that
it
He
was only on the
His Father s countenance.
says Mr. Mackintosh,
down
had
till
here,
"during
heaven had opened
to
the expression of divine complacency in
but on the cross
God
Him, because He
forsook
was making His soul an offering for sin. If Christ had

been a sin-bearer all His life, then what was the dif
ference between the cross
and any other period ? Why

was He not forsaken of God during His entire course ?
What was the difference between Christ on the cross,
and Christ on the holy Mount of Transfiguration
He
forsaken of
God on
mount
Was
These are very

simple questions, which should be answered by those
who maintain the idea of a life of sin-bearing."
Notes
the
("
on Leviticus," p.
56.)
Great stress has been laid on this

It is a regular stronghold.
argument.
I
am
But
75
I confess
quite surprised at the shallowness of the
mind
which could either produce it, or rely upon it. Just

look at it
Suppose Mr. Mackintosh s son was living a
of perfect obedience to all his commands, would
he look upon him in the same light as if he were under
punishment for the breach of every instruction he had
life
given
him
he did, he would be a most inhuman
If
And
monster.
yet this
justice
It
is
exactly the position in which
argument would place the God of

must also be remarked that Mr. M. mis
Mr. Mackintosh
represents his opponents, after his
own
sly
method,
by slipping in the word "sin-bearing" for obedience.

Christ, in His life, was rendering a complete and
perfect obedience to the law, in the room and stead of
His people
its
He was
requirements
fulfilling
tittle
of
and, therefore, the Father, in place
of hiding His countenance,
Would
every jot and
was well pleased in Him.
not be worse than absurd to expect the
it
Father to be displeased on account of a perfect and

unsullied obedience to every requirement of His law
To be
it
would
The
case,
and hence, during Christ s life

of obedience, the Father was thoroughly pleased and
sure
satisfied.
regard to the cross.

the law
but on
piini.-hment for its
however, was very different in

life He was obeying
He was suffering the
He was there suffering
During His
the
cross
breach.
as a transgressor, having all
the
sins
of His
people
PLYMOUTH HERESIES.
really
upon Him.
Father
Consequently the
could
not but hide His face from Him, until the punish
ment was borne and the debt

between
difference
Christ
life
This
paid.
and the
is
the
cross.
In
He was rendering obedience, and the Father

Him the light of His countenance in the other,
the one,
gave
He was under
the curse of the law, and suffering the
for
punishment
its
breach,
hid His face from
Father
and consequently
Him.
An
able
the
corres
pondent of the London Record very properly observes

The whole work of obedience of the Lord Jesus
"
Christ
is
excluded from this
might have gone

Calvary."
at once
new
gospel.
from heaven
The
surety
to the cross
on
had nothing to do with His people

Calvary, for what purpose did He live ?
If Christ
He came
Was His life
to
till
practically useless?
MACKINTOSH VALOUR.
I
LOOKED
in
Chronicle for
vain over the pages of the
Mr.
Coleraine
Mackintosh s reply to the second
letter I published in that paper.
I could not in truth
say I really expected a reply to that
letter.
He had
got so thoroughly entangled in a labyrinth, without a
thread to guide him, that escape was hopeless.
No
man on
the
earth
could have
relieved
him from
predicament in which he had involved himself.
The
MACKINTOSH VALOUR.
77
attempt he made to improve his position, only made
him flounder the
deeper.
I did not, I could not, believe
Mr. Mackintosh was
such a monster as to continue circulating an awful

heresy which, either in a palpable or in a
"
"
guarded
form, underlies almost every article he has written, if

he did not believe in the doctrines he teas proj)oundiny
Consequently,
had changed the opinions

give
him a
full opportunity,
matter plain to the world,

which,
if
moment imagined he
he originally published. To
never for one
however, of making the
put a number of questions,
answered, would have
left
no doubt on the
But these questions he has not found it

convenient to reply to. The public will have no
subject
this controversy
with great ardour at
like a valiant soldier in the
but the
fully
He
knowing the reason why.
difficulty in
moment he saw
first
first
engaged in
he looked
flush of excitement
the batteries before
manned and thoroughly equipped, he came
wise, although unmanly, conclusion, that
was the better part of

levelled a coward s
gun
valour."
The
at Dr. Russell
has presented one at me.
He
to the
"discretion
flying
;
him were
Americans
Mr. Mackintosh
sent a private-public
which might be
and sundries, but which was not to be
saw it, and I only wish I had got a stretch
letter to the editor of the Chronicle,
thown to
all
printed.
at
it.
His conduct was cowardly in the extreme, and
betrayed a want of confidence in his principles.
PLYMOUTH HERESIES.
78
As
had not the
Mackintosh
idea of allowing Mr.
slightest
demanded an
to escape, I
explicit answer,
yes or no, without any shuffling, evasion, explanation,

or
"
guarding,"
now deny
to the following questions
that Christ,
Lord from heaven

was
"
had a
a divine
His manhood, was the
to
?
"
humanity
"?
Does he now
that Christ appeared in our humanity

believe that Christ
positively
declare
was made under
believe
Does he now
law
the
that his opinions
humanity of Christ are exactly

as those
Does he

"
man
"heavenly
"as
Will he
the
regarding
and precisely the same
which are held by the Established Church,
the Presbyterians, the Methodists, the Baptists, the
Independents,
fair,
and the
Covenanters?
questions,
plain, intelligible
yes or no for an answer.
These
were
and required only
Indeed, this
is
the only sort
would have taken, as I would suffer no

no
no special pleading
quibbling in the matter
Some of Mr. Mackintosh s followers
"guarding."
of
answer
have written
to
me
to
excuse his
silence,
on the
ground that he might not think the Chronicle a proper

place for religious subjects; but this excuse
hold
because he thought
it
cannot
a very suitable place until
he saw he was conquered. It was only when he was

obliged to beat an ignominious retreat, that it became
necessary to avoid the columns of a newspaper.
the hope of a
In
Plymouth victory, the paper was com-
THE PASTORAL OFFICE.

pletely sanctified
but the
moment
became
inevitable, the Chronicle
This
quite in
is
ni of
harmony with the deeply
existence
of
would think
"
Jeremiah,
which
understanding."
man
that
these pastors
am
of questioning
pastors according to
Jesuitical
is
OFFICE.
the Pastoral Office
taught in Scripture, that
He
a crushing defeat
was unholy ground.
Plymouthiam.
THE PASTORAL
THE
79
mine
He
"
it.
heart,"
will
Lord, by
here promised pastors
should not
fulfil
The duty
also specially mentioned.
to feed the flock with
you
give
says the
you with knowledge and
shall feed
God has
so plainly
is
surprised any person
They
is
of
are
knowledge and understanding.
must possess a high degree of knowledge

and understanding themselves, because they could
not communicate if they had not received. It must
If so, they
also be observed, that the parties

different
be both a pastor and a

all the
who
from those who are to be fed

flock.
Hock cannot be teachers.
Hence
feed
;
it
must be
there
is
must
evident
If all the flock are
on a par in this respect, the distinction

of pastor and flock is lost
and the establishment
would correspond with Donald Carr s description of
to be placed
the school in which
"
the one was taughting the
other."
PLYMOUTH HERESIES.
8o
"Then
ability,
determined to send
which dwelt in Judea

it
to the elders
We
man
the disciples, every
by
relief
which
according to his
unto the brethren
also they did,
and sent
the hands of Barnabas and
Saul."
here see that the assistance for the relief of the
brethren was not sent to them direct, but through the
hands of the
elders;
and
shows that there were
this
elders, and that they occupied a prominent position in

comparison with the ordinary members. A careful
examination of Scripture will demonstrate that the
term Elder
is
applied exactly to the same
pastor and bishop (see Titus
bishop are
passage
5-7,
used interchangeably)
proves that there must
distinct
from the
and
whom
for
i.
flock,
office
as
where elder and
and hence
have been
this
pastors
over which they were placed,
they received the contributions which
were sent by Barnabas and Saul.

"And
church."
when they had ordained them

It is
exist before
elders in every
evident from this that a church must
an elder or pastor can be placed over it.

was placed over every
It is also plain that a pastor
church so formed.
church/
There was no exception
"
every
It is further manifest that the

pastor
was
not to run, after Plymouth fashion, through all the

churches in the kingdom. It does not say the elders
were to run from place

dained in every church.
but they were or

church cannot, by the
to place,
If a
greatest effort, support a pastor, or if
it
be impossible
81
to find one of the

proper description,
God will not lay

the want of one to the
charge of that church, because
He is not such a hard taskmaster as to
require people
to do impossibilities in this affair
but I am
;
perfectly
certain if a church,
from any other cause than an
impossibility, neglect to procure a pastor, it is
utter
com
mitting a great sin in the face of high Heaven, and

I have never known
pros-
cannot possibly prosper.

perity to take place
where the Pastoral Office was

and God * arrangements thus
neglected and
trampled under foot. The Plymouths are not the
despised,
ouly guilty parties in this matter.
common
thing to find
men who
It
is
quite a
pretend to be guided
by Bible principles and scriptural authority, and

yet
no sin to neglect the
of
plain
feel that it is
teaching
Scripture regarding the necessity of
procuring pastors
for the churches.
They are great sticklers for the
exercise of gifts, as
they call it ; and so
as
long
it
comes under that denomination,

they will be quite
content to listen to the most
monotonous,
silly,
and commonplace discourses that ever fell

from ignorant and illiterate
Whilst there is a total
lips.
trashy,
absence of
all real
gift
with the sound of their
and power, they get infatuated

own voices, and become so far
puffed up with pride and self-conceit, that

they cannot
bear to submit to the
Scripture rule of having one
\HK,
is
They
thus,
"apt
to
teach"
placed
over every church.
under the pretence of

standing by Scrip-
PLYMOUTH HERESIES.
82
under foot the very
ture, trample
by God
instituted
of a church of Christ.
growth
office
which was
for the instruction, edification,
and
As might be expected
where God s institutions are despised, these parties

become dead, stunted, and formal. In place of recom
mending the system of Christ by

become a direct stumbling-block
If in
their order.
men
these
of
The
please.
be proposed, as
the scene
tested
who
are great judges
must submit
witness
to be chosen,
and hard
have
to
to every imaginable
done, to
but
submit their own
of a church,
qualifications to the decision
and
gifts
is
they can sanction his appointment
test before
if it
any case a pastor
"gifts"
pastor
their conduct, they

to all
is
The
entirely changed.
but the
men
of
"
"
gifts
must be
pastor
are so
superhuman
they cannot submit to any test outside their
that
own
infallible
judgment.
With
the cry of liberty in
their mouths, they deprive the churches of all liberty,
and become
grant
is
voices,"
In
not.
veritable popes.
The only
the liberty of listening to their
whether the auditors wish

fact,
liberty they
own
to hear
"
sweet
them
or
no greater specimens of petty tyrants
can be found, t
In
New
Testament times,
church had a plurality of elders
believe that every

;
hence
it
is
very
important that the same principle should be carried

out
still.
men
In this way, the variety of
will be found of
gifts in different
immense use in a church.
In-
83
deed,
go the whole length of admitting that the
Scripture compels us to have a plurality of
in
I
pastors
every instance where
can be obtained in accordance
it
with scriptural rule and qualification but I

totally
deny that in cases where it is impossible to have two,
in accordance with
scriptural rule and qualification,
;
we
are compelled to refuse one,
on the ground that we
must not have one when we cannot
find or support
Such a principle would be inconsistent with the

arrangements of both God and man. On this plan we
two.
could not perform any of our duties, unless we

perform
them all, we dare not attend to one ordinance with
out attending to more
we could not do
in a church, unless that church
was
a single thing
perfect
and com
plete in every arrangement, even the simplest.

God
calls upon us to have
everything in a church as perfect
as we can ; but He does not
require us to do what is
impossible
He
does not forbid us to do one

duty
we cannot do two. It is
argue that we must not have one
because
cannot get two, as
man who
it
would be
just as absurd to
pastor because
cannot find three meals in the

day, must
starve with hunger rather than eat one

get.
far
we
to maintain that the
Our proper
as we go, and
course
is to
which he can
do everything right as
as we can
but we are
to go as far
;
not justified in sitting still and
saying we will do
nothing because we cannot do everything. In point
of fact it will be
found,
on careful examination, that
PLYMOUTH HERESIES.
84
because two cannot

object to one pastor
be obtained, are influenced in their conduct by a
office as delineated in
thorough hatred to the pastoral
those
who
Scripture.
when they were come
"And
to
Jerusalem, they
were received of the church and of the apostles and

the elders." Could anything be plainer than this?
We have
and
three classes here
the elders.
Now,
if
the church, the apostles,
the elders or pastors were
essential to the wellbeing of the churches at the very
time the apostles were on earth, is there any reason

for supposing that they could be dispensed with at
present
What
reasons could be adduced for their
do not
necessity in those days, which
still
exist
The
churches in those days had the inspired apostles to

have the Sacred
apply to, and we, in these days,
the elders or pastors
Scriptures to appeal to but still,
;
are just as necessary
ledge and
times.
now
to feed the flock with
understanding as
Seeing
we have
they were
the Scriptures,
know
in apostolic
we can
dis
pense with the miraculous gifts possessed by apostles

and prophets but there is just the same necessity as
;
ever for the exercise of the gifts of the pastors or

teachers.
"
And He
(Christ) gave some, apostles
and some,
and some, pastors

prophets
and teachers." If the pastors and teachers were
necessary at the time the apostles and prophets
;
and some, evangelists
85
existed, they are surely equally necessary
very evident
all these
time they were
first
have existed at
all.
they are
all
were
If they
stitute to
put in their
We
otherwise they would not
necessary now, unless
stitute
It is
were necessary at the
classes
given
now.
all
necessary then,
we have some sub
Where, then,
place.
is
the sub
have a perfect substitute now, in the
possession of the Holy Scriptures, for the apostles

and prophets; but where is the substitute for the
pastors and teachers? The first churches had the
inspired apostles and prophets,
writings
so far
we
we have the inspired

But if, notwith
par.
on a
are
standing the miraculous
gifts, they required pastors

or elders in every church in those
days, surely there
must be an equal necessity

what purpose were these
for
"
For the perfecting of the
for
them now.
Further,
classes originally given?
saints, for the
work
ministry, for the edifying of
the body of
Such were the duties
performed.
to
be
of the
Christ."
Will any
person venture to say those duties ceased at a par

ticular time?
So long as the duties last, there must
be ample means for their performance.

there are saints
upon
So long
earth, so long as there
is
as
any
portion of the body of Christ (His Church) in this

world, the work of the ministry must go on, the
saints
must be
perfected,
Church) must be
and the body of Christ (His
edified.
In primitive times they
had pastors and teachers as well as inspired men
in
PLYMOUTH HERESIES.
86
well as
require pastors and teachers, as
But my text goes further
we
these days
the words of inspiration.

for it says these
still,
hour, but
"
till
we
all
were given, not for a day or an
come in the unity
of the faith,
and of the knowledge of the Son of God, unto a

of the stature of the
perfect man, unto the measure
fulness
world
of
It will
lasts.
removed
is
to
teachers must
them
This can never end while the
Christ."
end only when the
heaven.
way
have no substitute for
we have
as
the sacred oracles
who were endowed with
to take the place of those
miraculous
and
Consequently pastors
We
still exist.
in the -same
last Christian
gifts.
Paul and Timotheus, the servants of Jesus Christ,
which are
to all the saints in Christ Jesus
with the bishops and
deacons."
The
tures perfectly explicit.
at
Philippi,
Again are the Scrip

the
saints of Christ, or
had bishops and deacons.

Do we not require bishops and deacons as much as
they did? Are we to be behind them in Christian
Church
of Christ, at Philippi,
privileges
Are we able
to dispense with bishops
and
deacons, seeing that they were required even under
the eyes of the apostles

"Remember
them which have the
who have spoken unto you
the
Word
rule over you,
of God.
The
which are among you I exhort, who am also an

elder and a witness of the sufferings of Christ,
elders
feed the flock of
God which
is
among
you, taking the

oversight thereof
87
and when the Chief Shepherd

crown of glory that
shall appear, ye shall receive a
fadcth
not
The
away."
saints are
here
desired
to
remember those who have the rule over them, and
who have spoken

fore,
the
Word
There must, there
of God.
be rulers and ruled, teachers and taught.
The
random medley.
are not left as a
apostle,
They
who
is
an elder as well as an apostle, exhorts the elders not

only to feed the flock of God, but also to take the
oversight thereof, and
if
they perform their duty as
they ought, they will be rewarded
herd
when He comes
by the Chief Shep
dent here that the duty of the elders

flock as well as to rule over
as there is
exist.
Chief Shepherd
that there
is
to
feed the
Consequently, so long
it.
a flock to be fed and ruled, elders or
must
pastors
It is evi
at the last great day.
is
It
must
mentioned
also be observed that a
from which
must be wn&r-shepherds.
it is
When
palpable
the under-
shepherds cease to exist in the churches on earth,

there can be no Chief Shepherd for them, because in
the very nature of things there can be no chief without
an under.
"
If a
a good
man
work."
desire the office of a bishop, he desireth
bishop, then, is not a
office,
and an
more than a common
soldier.
He
has a special
qualifications
of teaching
common man.
official position.
Amongst the
He
is
various
enumerated for a bishop, the capability
and ruling occupies a prominent
position,
PLYMOUTH HERESIES.
88
"
A bishop
then must be ... apt to teach,
that ruleth well his
not
how
of the
to rule his
own house
own
Church of God
house,
"
...
how
Who
for if a
one
man know
shall he take care
will read this and dare
to say that a church requires neither ruling nor teach

to the
ing, but is just to be left
who may imagine
mercy of any booby
own
that the inflations of his
and vanity are the movings of the Holy Spirit
pride
That
the Plymouths are in a miserable plight in this point
by the lamentation made

by Mr. Mackintosh over the condition of their gather
we often see men on
Alas
says he,
ings.
of view is rendered evident
"
"
alas,"
their feet, in the midst of our assemblies (that
our will creep
in),
of spirituality,
whom
common-sense,
would keep in
We
their seats.
and gazed in astonishment
often sat
at
word
to say nothing
some
have
whom we
have heard attempting to minister in the assembly. We

have often thought that the assembly has been looked
upon by a
certain class of ignorant
men, fond of hear
ing themselves talk, as a sphere in which they might

easily figure without the pains of school
and college
an assembly be troubled by the intrusion

men who have never yet
of ignorant and foolish men,
work.
If
measured themselves in the presence of God, men

boldly overleap the wide domain over which
who
common-sense, good
taste,
and moral propriety pre
and then vainly talk of being led by the Holy

Ghost, restless men who will be at something, and
side,
89
who keep the assembly in a continual state of ner

vous apprehension, not knowing what s to come next,"
&c.
Well done, Mr.
(Quoted in Dennett s Lecture.)
You have made out a thorough case

your own sect. There is no doubt that all you
Mackintosh
against
have said
result of
is
perfectly true
but
it
the inevitable
is
your own
system. In place of blasphemously

that
the
saying
Holy Spirit is presiding under such
circumstances,
cause
qualifications
down
laid
you should set all down to the right

For what purpose are the
a rotten system.
of the bishops or elders so minutely
in Scripture, if they are not to serve
guiding us?
Have we no
for
special interest in these
now ? If the first churches required men

who were highly qualified for ruling and teaching, do
we not need the same ? Unless it can be shown that
matters
we
are all inspired,
rulers
and teachers
we
much need
surely have as
as they
of
The circumstances
had.
which rendered pastors and teachers necessary
at first
were not of a temporary nature, nor did they belong

and hence, so long at
specially to any country or age
,
they continue
so long as there are
ruled and taught
there
The
rulers
teachers
and
sity for teaching

"
must be
churches to be
rulers
and
teachers.
can cease only when
and ruling
the
ceases.
Let the elders that rule well be counted worthy of
double honour, especially they
and doctrine.
who
For the Scripture
labour in the word
saith,
Thou
shalt not
PLYMOUTH HERESIES.
90
muzzle the ox that treadeth out the corn

labourer
is
his
worthy of
and, the
There are several
reward."
items of importance in this passage. The duty of the

elders is to rule, as well as to labour in word and
They must attend
doctrine.
same time they are
to
to
discipline
the
flock in all the doctrines contained in
God.
They must be both
of ruling.
When
rewarded.
of
The
rewarded.
fair play,
every
which
man
is
apt to teach
"
they have done
this,
Some
others.
to
Word
of
and capable
"
they are to be
are to be doubly
Scripture here lays
down
the rule of
applicable in all the pursuits of
is
the
worthy of reward, but some
are all
They
them more than
at
be very careful to instruct the
life
be rewarded according to the ability
he displays, and the work he performs. The context

here shows that double honour means double support.
The temporal wants

that he
may
of the elder are to be supplied, so
He
be enabled to attend to his duties.
to live
on the proceeds of
in the
same way
as the ox
is
his ministerial labours, just
must be permitted
to sup
port nature by the proceeds of his labour, whilst he

treadeth out the corn for the
the plain
meaning
the ordinary
"
labourer
the spiritual labourer

is
not a mere gratuity
honestly due.
I believe
the
w ants
r
of others.
This
of the comparative illustration.
This
is
is
is
worthy of his
not
less so.
it is hire,
hire,"
is
If
surely
Observe, too,
it
or wages, or a debt
the teaching of Scripture, and
man who
denies
it,
generally does so

because he
own
is
pocket.
too great a miser to dip his
am
which hangs over

ia
all sects of
into his
Christians in this land,
If they
they support their ministers.

alive to their duty,
hand
sorry to say the greatest disgrace
shamefully miserable
the miserable
91
and their solemn
in which
way
were properly
responsibilities to
God, they would, in general, pay ten times as much

as
do.
they
ashamed
ties in
am
surprised
they are
to see their ministers in straits
worldly matters.
not
and
They should never
often
difficul
act so as
compel their pastors to follow worldly occupations

There is a prevalent idea abroad that
or starve.
to
ministers ought to sacrifice something for the sake of
the gospel.
So they ought.
But
I ask,
Are they the
community who are to sacrifice, or

be sacrificed ? Is the man who, from his
only parties in the

rather to
education and natural ability, could earn three
hun
dred a year in any other profession, to be content with
one hundred a year, doled out from heartless payers,

merely because he is a preacher of the gospel ] Is he
to sacrifice
two hundred a year, whilst rich men in his
congregation would not sacrifice two pounds

Scriptures
demand
this?
Never.
be rewarded according to his work.
Do
The labourer
the
is
Can any man
to
call
himself a Christian, whilst he neglects his duty to a

minister
doctrine
pect a
who is faithfully labouring in word and

How can people ex
Shame oh, shame
blessing
to
rest
upon the cause they
are
PLYMOUTH HERESIES.
92
engaged
in,
them from
while their miserable parsimony prevents
aware that
creatures
duty as laid down

Are these narrow-hearted
and doing
seeing
in the Scriptures of Truth

it
their
The Lord
"
is
written,
or-
that they which preach the gospel should
daineth
live of the gospel.
Let him that
taught in the
is
word communicate unto him that teacheth in
Be not deceived
things.
God
is
all
not mocked.
good
.
He which
soweth sparingly shall also reap sparingly

and he which soweth bountifully shall reap also bounti
fully
It is to be
?"
these passages
but
hoped that they have never seen

if they do cast their eyes on
them, and afterwards decry ministers for taking and

seeking a proper support for preaching the
let
them answer
to
the Almighty,
who
gospel,
will not be
mocked.
"
But, ah
admirable
and Trowel
list I see
upon
friends," says Mrs. Spurgeon in an

which she published in TJie Sword
dear
letter
for
August 1876,
"when
look
at this
the only shadow of sadness that ever rests
my Book
Fund.
It
is
the grief of knowing
that there exists a terrible necessity for this service

of love
whom
it
that,
without this help, the poor pastors to
has been sent must have gone on famish
ing for lack of mental food, their incomes being so
wretchedly small that they scarcely

provide
things
families, while
honest
money
for
for the
knew how
themselves
and
to
their
purchase of books
is
THE PASTORAL
absolutely unattainable.
OFFICE.
Their very gratitude for
the boon conferred, often makes
midst of
its
have been sorely

such rapture.
for
gladness,
my
heart ache in the
must
the sense of need
since relief
felt,
93
is
received with
servants
Surely these
Christ
of
ought to have received better treatment at our hands,

than to have been left pining so long without the
which are
aids
sacred calling.
ful tools as the plane,
them in
necessary to
vitally
Books are
their
as truly a minister s need
and the hammer, and the saw,
are
the necessary adjuncts
We
pity a poor mechanic
of
whom
a carpenter s
bench.
accident has deprived
we straightway get up a subscrip

and certainly never expect a stroke
of his working gear,

tion to restore
of
it,
work from him while
it is
lacking
why,
wonder,
do we not bring the same common-sense help to our

poor ministers, and furnish them liberally with the
leans of procuring the essentially-important books
Is it not pitiful to
year to year ou their miserably small incomes
have large
alas
families,
have both
think of their struggling ou from
many more
sick
they have their children
to provide for, are obliged to
appearance or their
hearers
Many
wives, some,
s
education
keep up a respectable
would be scandalised,
and how they manage to do all this and yet keep out
of debt, only they and their ever-faithful God can
know.
Are these men
to be kept in poverty so
deep
that they positively cannot afford the price of a
new
PLYMOUTH HERESIES.
94
book without
letting
The
is
labourer
their
little
ones go
worthy of his hire
barefoot?
but these poor
labourers in the gospel-field get a pittance which
unworthy both
workman and
of the
the remainder of Mrs. Spurgeon
must
here
I shall
of
is
For
work."
excellent letter, I
readers to The Sword and Trowel.
make
a digression
from the
subject for the purpose of
my
duty
my
refer
the
direct line
remarking on the
In order that the pastor
of Teaching.
may
feed
the flock, he must possess tact, judgment, and good
As Mr. Spurgeon has well
natural ability.
"
said,
really valuable minister would have excelled at any
There
thing.
man who
is
anything impossible to a
scarcely
can keep a congregation together for years,
and be the means of edifying them for hundreds of

consecutive Sabbaths he must be possessed of some
:
and be by no means a
abilities,
fool or
men
Jesus Christ deserves the best
and not the empty-headed and the

out good natural capacity
man
to
be
apt to
"
do
full justice to
This
is
teach."
it
is
ne er-do-well.
to preach
in
its
What
owing
own
is
"
apt to
place,
the
With
impossible for any
He must
congregation.
a scriptural qualification
which cannot possibly be dispensed with.

do we find coming up to the mark on
They may be
His cross
shiftless."
sermonise,"
which
How
few
this point
is
very good
but they seldom think of teaching.
cause of
this?
It
is
chiefly, perhaps,
to the fact that sermonising requires less talent,
THE PASTORAL
OFFICE.
95
With
less knowledge, and less study than exposition.
a
as
the
little acquaintance with
whole,"
Scriptures
and with a little general knowledge, a
says my father,
"
"
man may
it is
which,
The
patch up an ordinary sermon.
ties consist in the
method being technical
difficul
to observe
necessary to learn the art in this as in all

Such a sermon gives scope rather to a
other trades.
trial of
invention than a knowledge of
When
man
God s Word.
has got a knack of dividing and enumer
ating particulars, and becomes sufficiently acquainted
with the drama of the pulpit, he
may
readily
make a
sermon upon any popular text. When he has got his

heads and particulars, it will be an easy thing to pour
some pious rhapsody on each of them. In this con

sists much of what is called evangelical preaching.
Teaching, however, requires more erudition, more ex
tensive knowledge of the
ment
"
in the divine life,
Once
prince
start a
sermon with a great
of preachers, Mr.
moment
the
Scriptures,
and a more
labour to the preacher
idea,"
remarks that
"and
Spurgeon,
forms
discourse
more advance
solid judgment."
itself
from that
much
without
but as for the exposition, you
must keep to the text, you must face the difficult

of the Spirit
points, and must search into the mind
rather than your own.
You
ignorance as an expositor
if
will
soon reveal your
you do not study
fore diligent reading will be forced
upon
there
you."
There are two methods of teaching which may be
PLYMOUTH HERESIES.
96
had recourse
The one
to.
is
to
take
up
a special
regularly, and fully through

subject,
the method which I have
after
Scripture, something
in the chapters on the
too
but
briefly,
attempted,
and
trace
it fairly,
Righteousness of Christ, and the Pastoral
Office.
This
plan will serve an admirable purpose occasionally
but
it
can never entirely supersede the second method
that of the regular, consecutive exposition of Scrip
ture in the order in

it
give
which God has thought proper
When
to us.
this plan is adopted, every
ject is treated in the right proportion
through mere human wisdom
Everything
importance.
cordance with
any
none
is
omitted
and none receives undue
right, because it is in ac
God s own order.
much
truths are
is
to
sub
Moreover, unpalatable
better received in this
way than
in
because the doctrines, in place of being
other,
forced on the attention, arise naturally and simply
out of the texts
hardened
and there are few men
to rebel against a plain
duction from a passage lying straight

eyes,
sufficiently
and inevitable de
before
their
and one which has not been brought up to view
with any special intention. As there is never too

much on one subject at a time, the point does not
become irksome
to the hearer.
impossible for any real advance to

be made in divine things without the operation of
Although
the
Holy
as far as
it is
Spirit,
it
may
yet safely be affirmed that,
mere human instrumentality
is
concerned,
97
no difference whatever between

teaching the
Scriptures and teaching any other
subject This is
an important point, which seems to have
been lost
there
is
If it had not,
eight of.
sermonising could never have
superseded exposition in the way it has done. If the
principal of a school, the occupant of a
professor s
chair in a
university, or the lawyer at the bar, were
to proceed with his
subject after the sermonising
method, he would be turned out of office or left with
out practice in a week. The
professor would hardly
get through a course of science in a
quarter of a
Would any
century.
man
sane
ever think of
teaching
natural philosophy,
an hour
by giving an eloquent oration of

on
a sentence here and a
length
sentence
there, in place of dealing with the

subject in a regular
and systematic manner?

tents of
any book are
Certainly not.
If the con
to be learned in a school
or a
they will be taken regularly inch by inch from

beginning to end, simply because this is the
only
rational method.
Why, then, is a different plan to be
adopted with the Scriptures? Why do
college,
theologians
ignore the rational
method
God has given u^
the
whole Bible, and it is our

duty to become acquainted
with every part of it, if within our
power.
consecutive exposition will

far as
human
answer
this
A regular
purpose as
can
agency
accomplish it. But no con
gregation can ever become wise in divine
things by
merely listening
to
sermons with a text for their
PLYMOUTH HERESIES.
98
The knowledge
motto.
ficial
and
of the hearers will be super
the extreme.
trifling in
To prove
this, it is
into a congregation so circum

only necessary to go
the hearers on a single

stanced, and then examine
will be found mar
chapter in the Scriptures. They
In point of fact,
the
on
innocent
subject.
vellously
their
of
conscious
so
are
ignorance, that they
they
would ran away almost
as readily as they
the reading of the Eiot Act.
would
for
They could not explain
a single verse, for the simple reason that they have

never had the verses explained to them.
out of a
take all the meaning

good expositor will
He must
at once proceed to the next.
then
and
verse,
the
not only be careful to take all the food out of
he
but
to
communicate,
verse which it is intended
the Scrip
guard against adding to
into the text which it never
must
also specially
ture,
by putting things
contained.
This
last,
because
great crime,
although a
it is
adding
a being wiser than the Holy
common
practice, is a
to the Scripture,
Spirit.
It is
and
no excuse
inculcated are
to say, as is often done, the doctrines
true,
and are
to be
found elsewhere.
When God
has
man
not put them into the text under consideration,
is nearly
should not attempt it. For this reason it
impossible to
make
a popular sermon without turning

The discourse has as little
the Bible into a novel.
as possible to do with
which
the
substance of
the text,
of a motto.
scarcely serves the purpose
The
THE PASTORAL
99
and men s ears may

but a thorough
knowledge of Scripture can
imagination
be tickled,
may roam
OFFICE.
at large,
never be obtained
by sermonising.
As Mr. Spurgeon
well
lias
remarked, "If only that part which we

preach upon be expounded to them, how little of the
Bible can they ever know
If you will mark
your
Bibles with lines under the texts from
which you
have spoken, as I have
always done with on old copy
which I keep in my
study, you will discover that, in
twelve or fourteen years,
very little of the book has
been gone through ; a
very large portion of it remains
!
unmarked, like an unploughed field. Try, then,

by
exposition, to give your people a fair view of the
entire compass of revelation
take them, as it were,
;
to the top of
Nebo, and show them the whole
land
from Dan
where
it
to Beersheba,
and prove to them that

everyfloweth with milk and
I was
honey."
greatly
when a child, by an observation on sermonis

made by my father from the
He
struck,
ing,
pulpit.
said, if
any of his hearers, who had a son or a daughter in

America, were to receive a letter from their
child,
they would take it to some person who could
read
writing, if they could not
do
it
themselves.
It
would
never content them, however, to have a sentence

read
here and another there, whilst the remainder
was all
passed over.
as
much
letter.
They would not be
satisfied to
omit even
as the address at the

top or bottom of the
They must have every word
of
the letter.
PLYMOUTH HERESIES.
100
Why,
then,
the same course not to be adopted
is
It is the letter
regarding the Bible?
which God has
sent from heaven to earth, and should be expounded
every word.
In his excellent
article
on expounding, Mr. Spurgeon
cautions his pupils against pedantry in the pulpit.

"
Those
"
most sure to
Greek, are the

in the pulpit
Greek
says he,
gentlemen,"
is
who know
the least
air their rags of learning
The
they miss no chance of saying,
It
so-and-so.
makes a man an inch and a
by a /oofometer, if he everlastingly lets fall

Greek and Hebrew, and even tells the people
half taller
bits of
the tense of the verb and the case of the noun, as I
Those who have no learning

which
have known some do.

usually
make
a point of displaying the pegs on
learning ought to
hang."
These observations should
who
are
They
are
be a warning to those smatterers in learning

continually altering the text of revelation.
not intended, however, to prevent the proper use of

learning in exposing the few mistakes which are to be
found in the English version of the Scriptures. Indeed,

it is a marvel that the mistakes in our version are so
few
as they are
with the
us a
new
effort
and
which
is
have no sympathy whatever

being
made
at present to give
translation, because I feel certain that
one real mistake will be

be put wrong.
I believe it will
rectified,
where
a dozen passages will
In place of being a correct translation,

be found to be one to foster some pet
THE PASTORAL
Time
opinions.
will
OFFICE.
The
tell.
version are not numerous
IOI
errors in our present
but they are sometimes
very important, and should be made known. I once

heard an Arminian
descanting with great energy on
the ninth veree of the second
chapter of Hebrews,
which says that Christ
He
laid
man,"
tasted
"
death for every
on the expression,
great emphasis
and was thus carrying
him
all before
man."
"every
;
but he
was sadly put about by a few observations which I

felt constrained to make.
I told him, if he were
really quoting Scripture, his
great force
but
if
text in the Greek, I
argument would have

he professed to understand the
had no hesitation in charging him
with the high crime of fabricating

Scripture for the
purpose of deceiving those who were listening to him.
This came on him like an
electrifying shock, and
took good care that he never recovered from
its effects,
as I placed a Greek Testament in his

hand, and asked
him to point out, in the
the word which cor
original,
responded with
"
man,"
in the translation.
regular stopper for him, as there
as one letter in the

original for the
the translation.
There
is
of cover, or excuse for
have
left
The
word
Our
it.
"man"
in
Should
parties included in the
They should
Holy
taste death for
term
should
translators
"man."
the passage exactly where the

"
much even
no sort of shadow, or shade
never have put in the word
left it in the
original
This was a
not so
is
"
"
every
Spirit
every."
would then
PLYMOUTH HERESIES.
102
have been easily ascertained, because the next verse

demonstrates that it was every son brought to glory.
We
when properly translated, the pas

the Armitiian heresy of
of
in
supporting
place
sage,
those who were actu
extending the death of Christ to
thus see that,
the time
ally in hell at
He
suffered, goes directly
the other side, and demonstrates by

"
Christ tasted death for every

for those
who
ashamed
to
"
are
call
"
sanctified
son
"
;
"
brethren
"
its
on
context that
brought to glory
He is not
;
for those
for
the
which God hath given Him.

The exposition should be reasoned out
children
"
fairly
"
and
the text, or
simply, without in the least overstraining
ideas.
The
bringing up far-fetched and imaginary
let loose on such moment
be
never
should
imagination
ous subjects.
Walter
If
men want
a novel, let
them go
interpretation be correct,
the understanding.
It
natural.
it
It will
appear plain, simple, and
may sometimes
be
difficult
to ascertain
the exact meaning of an obscure passage

thing
is
to Sir
Word of God. If an
will commend itself to
Scott, rather than the
but one
absolutely certain, that no exposition of the
obscure text can ever be correct which contradicts the

plain, palpable,
and inevitable meaning of other por
tions of divine truth.
contradict
itself.
The Word
of
God can never
If properly understood, the obscure
be capable of an exposition in perfect

passages would
with the plain. If any doctrine is to be
harmony

established,
is
plain
and
must be proved by
it
texts
103
whose meaning
Passages of doubtful significa
inevitable.
tion can never be properly alleged in support of
any
Unless they are of certain meaning they

I have sometimes heard men
can prove nothing.
doctrine.
hammering away
attempt
like
battering-rams
their
establish
to
in
the
silly
the meaning of
idea of
an obscure passage by alleging, in the way of illustra

tion and proof, other passages whose meaning was
quite as obscure as that of the text they were attempt
This
ing to elucidate.
is
just going
on the principle of
making one infallible out of two fallibles one plain

out of two that are dark. The true principle of Bibli
(
cal interpretation is to
are plain
prove a subject by texts whicli
and when we come
to those passages
are obscure, in place of alleging
which they can never
fairly do,
we can
fectly satisfied if
them
we should
them
give
which
to prove a thing
rest per
fair, consistent,
and rational interpretation, which will harmonise with

plain portions of divine truth.
inevitable
and
let
us rest contented
Let us prove by the

if
we can just
fairly
rationally, without straining, succeed in explain
ing the obscure.
Some men
no
act
sin to gather
on the principle as
up a
certain
if
number
they thought
it
of texts, appar
ently on one side, for the purpose of overbalancing
some other
other side.
which they imagine to be on the

In this way they make the passages con-
texts
PLYMOUTH HERESIES.
104
and then take the
tradict each other,
own
their
dictions for real contradictions,
own
of necessity exist in the
God
of truth, they
How
they can do
origin, is a
and then hold
In place of looking
pet doctrines.
mony which must
which pleases
side
They mistake apparent contra
taste best.
make
so,
mystery
Word
me.
it
to be of divine
The man who
sets
portion of revelation to contradict another
than an
He makes God
infidel.
har
of the
the Bible worse than a fable.
and yet believe

to
their
for the
is
He
liar.
one
worse
should
burn his Bible, and profess himself to be what he

an atheist. Even good men have been known
really is
to say, that they preach Calvinism
a Calvinistic text, and
on an Arminian
text.
short of impious.
when they come on
Arminianism when they come

Such a statement is nothing
It degrades the Bible
the production of an honest man.
could not be the
Word
of God.
On
even below
this
view
it
Calvinism and Armi
nianism are as diametrically opposed to each other as
any two things could possibly be consequently they

cannot both be true. It would not even make them
;
both true
if they were in the

Bible, for the simple
reason that they contradict each other, and a contra
diction can never be true.
be
on
false.
As
Some one
of
them must
have already demonstrated, in
"
Transubstantiation,"
my work
the existence of a contra
diction in the Bible, in place of

proving the contradic
tion to be true,
would only prove the book which con-

tained
be
to
it
Hence
false.
105
man who
I say that the
holds two such contradictory things as Calvinism ami
Arminianism
to
be in the Bible,
He
most awful impiety.
charges
just guilty of the
is
God with
contradict
ing Himself.
Calvinism and Arminianism are not both
in the Book.
Such a thing
impossible, because they
is
directly contradict each other.
The sun
of creation
of Paul
must
not more visible in the
is
heavens at noonday than
is
Calvinism in the writings
consequently the harmony of divine truth
Arminius from
for ever exclude the doctrines of
Indeed
the pages of revelation.
problem in human
it is
how any
nature,
a marvellous
rational
man
could believe in the inspiration of the Scriptures and
For consistency
yet deny the doctrine of election.
sake he
bound
is
cut
to
following out of the Book

those days shall be
such passages as the
all
"
shortened.
anything to the charge of God
For the
.
s elect
elect s
Who
1
sake
shall
lay
... For the
children being not yet born, neither having done any
good or
evil,
calleth.
before
that the purpose of
God
according to
Him
that
hath chosen us in
Him
might stand, not of works, but of
election
According as
foundation
the
He
of
world.
the
Having
predestinated us unto the adoption of children.

to the
purpose of
things after the counsel of His
Being predestinated according
who worketh
will
all
As the
elect of
God.
Knowing,
Him
own
brethren.
PLYMOUTH HERESIES.
106
"beloved,
your election of God.
the beginning chosen
you
and
According
God
the faith of
to
God
God
But ye are a chosen generation.

saved us, and called us with an holy
.
through
elect.
according to the foreknowledge of

.
hath,
from
sancti-
belief of the truth.
of the Spirit
fication
to salvation
Elect
the Father.
.
Who
hath
calling, not ac
cording to our works, but according to His
own purpose
which was given us in Christ Jesus before

For whom He did foreknow,
the world began.
and
grace,
He
of
also did predestinate to be
His Son.
them He
also
also justified
conformed to the image
Moreover, whom He did predestinate,

called
and whom He called, them He
and whom He justified, them He also
.
The meaning of these passages is

and inevitable that it is utterly impossible
glorified."
rational
who
man
to mistake
it.
so plain
for
Consequently, the
any
man
holds any doctrine at direct variance with these
texts,
compels revelation to contradict
itself,
and
re
duces Scripture from the dignified position of being

the
Word
of God.
His position
a most awful one.
is
Indeed, leaving Scripture out of the question, every

rational
who
man
is
bound
believes in a
of foreknowledge.
God
If
to
God
that would
be
God
at
happen before
If He had
all.
pened before
He
believe in predestination,
possessing the divine attribute
could
did not
it
know
happened,
to wait
till
everything
He would
not
the event hap
know anything about
it,
He

would be no better than a man.
the perfection of
God s nature
It
all eternity
those
and those who would be damned.
knew
this
from
is
necessary to
He had
He must
to grant that
the divine attribute of foreknowledge.
have known from
107
If so,
who would
be saved
Consequently,
if
He
use an able argument
all eternity, to
from one of the Largs tracts, it must have been fixed

from all eternity. Unless it was fixed, He could not
have known it
it,
If
but no more.
it
were uncertain,
Guessing, however,
with Divinity, that the

cannot believe in
God
He might
is
guess at
so inconsistent
man who maintains such a view

His God would be no
at all.
His knowledge
There can be no uncertainty in
better than the gods of the heathen.
would be imperfect.
God s knowledge.
the beginning.
If
He knew everything precisely from

He knew all who would be saved, it
is idf-evident that it
eternity
could not really have
fixed
from
all
was not
fixed,
He
must have been
who would be
If
saved.
it
known anything
correctly about
was any uncertainty, His knowledge would

been
have
equally uncertain. He could not have known
it.
If there
whether there would have been only one, or a million.

What idea does this give us of God ? Would He have
been any better than a
man
if
He had
been obliged
know
the saved ?
judgment
Did He prepare the "mansions" without knowing
He knew from all
they would all be occupied ?
otherwise He was no
eternity who would be saved
to wait
till
the day of
to
PLYMOUTH HERESIES.
108
God.
If
He knew
then, fixed
it
it,
must have been
to the inevitable conclusion, that all
Godhead must
attributes of the
who
believe in the
is
founded in reason
and developed most extensively throughout
The
doctrine
of
"Who,
thus come
believe in the doctrine
a doctrine which
of predestination
fixed.
We
God, and God only.
it ?
predestination
revelation.
does not, as
its
enemies
allege, overturn the responsibility of man.

Nothing could be more certain than that the Scripture
plainly teaches that man, since the Fall,
and inevitably prone to evil,

he is held accountable to God
man must deny

these
two things in
to
necessarily
same time,
for all his actions.
do
so.
If we are called on
we must at once confess
It is a point
it
as
we
of reason,
find
and
it.
As
comprehend
is far
"We
We
it.
than we
are
eternity, space, life, death,
beyond
must, therefore,
not within the province
as it has not been revealed,
not attempt to fathom

it
it is
which
God has not thought
to explain it in revelation.
leave
The
cannot see
revelation.
the compass of our reason, and

fit
who
the use of his senses
to explain or reconcile them,
our inability
is
whilst, at the
are
we must
no more able
to
able to fathom time,
and Deity.
Although we
cannot comprehend them, we are bound to believe

the two doctrines referred
to,
because they are plainly
set forth in various places in the infallible
inspiration.
How
any
man
their existence in Scripture
words of
has been able to deny

is
a marvel to me.
His
109
opposition to the doctrines cannot possibly
be based
on the want of evidence, but must be owing to an

utter want of disposition to submit to the evidence
which
is
doctrines
so plainly before him.
The
denial of these
just a species of infidelity.
is
Although
this is not the place for discussing these
questions, I shall, before quitting the subject, refer to
one point, which
imagine the most reckless amongst
the professors of Christianity will not venture to dispute
namely, That
man may
sin,
and be held accountable
for his sin, in carrying out the very decrees of the
This
Almighty.
is
a wonderful idea
the very purpose of dying on Calvary

of His people.
Every
but
it
is
an
Christ came into the world for
incontrovertible truth.
cross for the sins
single thing that
happened was
absolutely necessary for the fulfilment of that marvel

lous fifty-third chapter of Isaiah.
in
All was prophesied
must happen, and happen

an exact and particular manner. It was unavoid
and decreed beforehand.
It
able, because it
belonged to the eternal purposes of
the Almighty.
But
parties
who
carried
yet,
notwithstanding
God s
all this,
the
decrees into operation were
held accountable as sinners for their actions.

action was inevitable, and yet
it
was
sinful.
The
Here we
have the two doctrines palpably and plainly taught.

No man dare venture to deny the fact. We cannot
explain
it,
but we must admit
it.
The
facts are patent
throughout revelation, and the words of Scripture are
PLYMOUTH HERESIES.
110
unmistakable
"
Him, being delivered by
deter
tlie
minate counsel and foreknowledge of God, ye have

taken, and by wicked Lands have crucified and slain.
.
But those
by the mouth
He
suffer,
things,
which God before had showed
of all His prophets, that Christ should
hath so
fulfilled.
Kepent ye,
be converted, that your sins

All things must be
fulfilled,
may
therefore,
be blotted out.
and
.
which were written in the
law of Moses, and in the prophets, and in the Psalms,

concerning me.
Truly the Son of Man goeth as
.
it
was determined
He
is
man by whom
man if he
but woe unto that
had been good
It
betrayed.
had not been
No
born."
for that
language could be more
Christ was delivered by the deter
decisive than this.
minate counsel and foreknowledge of God
w ere
r
ings
parties
foretold
who
all
by
the prophets
fulfilled the predictions,
the determinate counsels, were
having done
His
suffer
and yet the
and carried out
held responsible as
by wicked hands.
it
Here the two
doctrines are as plainly set forth as words can depict
them.
The
crucifixion
was inevitable from
all eternity,
and yet the performance of it was sin. Christ must

needs be betrayed, and yet it would have been well for
Judas had he never been born.
this as a
that
is
no reason
attempt to deny
we may,
We may
look upon
marvellous and inexplicable doctrine
it
why we should
its
existence in Scripture.
is there.
To some
but
vainly and foolishly
it is
Deny
it
as
very unpalatable
THE PASTORAL
but that does not make
valid reason
it
untrue.
why we should
contains such doctrines.
OFFICE.
ill
Neither
there
is
any
reject revelation because
On
the contrary,
if
the
it
Book
were of man, it would have been differently written,

and the plan on which it is written, being objectionable
to the natural
its
mind
divine origin.
of
We
man,
is
a strong argument for
can neither fathom nor reconcile
man s necessity and responsibility. They are not within

the compass of reason.
the one
may
It is perfectly possible that
be true in one sense, and the other in a
different sense, and, therefore, there is
no necessary
When
they do not neces

a just right to
have
each
other, they
sarily contradict
be believed on proper evidence. These doctrines just
contradiction between them.
occupy the same position in regard to the exercise of

reason that the Trinity does. They are far above its
reach, and, therefore,
Under
them.
we cannot comprehend
plainly set forth in Scripture,
This course
them.
reason,
or explain
those circumstances, and seeing they are
is
we
are
bound
to believe
consistent alike with revelation,
and good common-sense. Since they are not

it would be anything but rational
contrary to reason,
to reject
many
them
as untrue, whilst
other things, such as
life,
we
firmly believe in
death, eternity, time,
and Deity, which are quite as incomprehensible

If we were to believe
as necessity and responsibility.
space,
nothing but what we are able to comprehend, we would

believe very little.
Every man believes he has life ;
PLYMOUTH HERESIES.
112
"but
would like
life
to see the
We may know
is.
man who
its
nature.
me what
tell
we cannot
in the least
It is a great
mistake to
indications of its existence, but
degree fathom
can
consequences, and the
its
imagine, as some have done, that the doctrines
have
been referring to are in the same position as the

doctrine of Transubstantiation.
They
bounds of reason
son, it is within the
necessarily contain a contradiction,
Trinity as an illustration.
that three Gods are one
they do not
Take the
It
God
or to say that one
three persons, and that three persons are one
is
person.
does.
would certainly be a
that
one
God
is three Gods, and
say
contradiction to
person
it
are above rea
This would
come within the compass
of
and would involve a contradiction, and could

not be true. But this is not the Trinitarian doctrine.
reason,
It involves
no contradiction, because
it
holds that the
three persons are one God, and the one
They are not
persons.
God
is
three
three in the same sense in which
they are one, nor one in the same sense in which they
are three.
They
another sense.
their
are three in one sense,
Godhead they
are one.
the light of heaven that there
The thing
reason
On
is
and one in
In their personality they are three, in

It is surely as plain as
is
no contradiction here.
incomprehensible because
but there
is
it is beyond our
no contradiction in the matter.
the other hand, however, the doctrine of Transub
stantiation comes perfectly within the province of,
and
113
directly contradicts, our reason, and, therefore, cannot
possibly be true.
bread
Its essential
poiut
is,
changed into the real body,
is
that a piece of
flesh, blood,
and
bones of Christ, whilst at the same time, according

to the testimony of our senses of
sight, touch, taste,
hearing, and smelling, there

it
has
it
all
is
not the least change on
the qualities and properties of bread, and
gives us no evidence whatever of being flesh, blood, and
bones.
Now,
this is a point
within the power of our
reason, is perfectly cognisable to our senses,

is
and
as it
plainly contradictory to our senses and reason,
cannot possibly be true.

truth.
evidence could prove
contradiction cannot be true.
however, with
ing about.
true,
No
all
They
It is different,
the other doctrines I have been writ

are all above our
reason,
and hence ought
cient evidence.
it
its
and may be
on suffi
to be received as true
very foolish and quite unphilosophical to refuse to believe a thing merely because it is
beyond our
many
To do
reason.
equal with God,

stand
It is
so is to imagine that
who knows
things
all things.
We
we
are
can under-
but there are thousands of

things
Let us not on this ac
which we cannot comprehend.
count foolishly imagine that they must be untrue.

They
may or may not be true for aught our reason can tell. If
our reason were more perfect and more

extended, we
might understand many things which are now
quite
dark.
Things which are incomprehensible
might be quite
easily understood
to
by a man
an idiot
like Sir
PLYMOUTH HERESIES.
114
On
Isaac Newton.
the same principle, tilings which
were incomprehensible to Newton might be as plain

as the light of
man, provided only the

or two additional
to another
day
him with one
Creator had endowed
reasoning faculties to those which
This
the right
is
to look at
way
Newton
possessed.
If one of our
it.
present reasoning faculties were taken from us,
would be unable
we
comprehend many things which
to
Would
we now understand.
that
make
these things
untrue, or be a proper reason for our denying their
truth
we
the reason
we
They would only then be above
Certainly not.
could
tell
possessed,
by
and might be true
reason.
for
aught
So, in the other case
the
things which are above our present reason might be

completely within our compass if we had another faculty
added
to
our present stock.
idiot, that
man would
our present puny

whilst
we ought
If
Newton
as far above Sir Isaac
God had
as
created a
be amused at the tiny
intellects.
Hence
to reject everything
untrue,
doctrine,
we should never
which
grounds of
its
is
free
which contradicts
me
to
we know
reject a properly-attested
from contradiction, on the mere
being beyond the reach of our present
reasoning faculties.
to
efforts of
I conclude that,
reason, because, being thus within its compass,

it is
man
Newton was above an
This
is
the course which appears
be consistent with revelation as well as with
genuine philosophy.
In expounding Scripture,
thcire
should be as
little

repetition as possible.
different aspects
is
quite right, because
important method
intellect
of
is
it
different
catching
but mere repetition
valuable time, and
115
Turning up an argument in
is
a very
classes
of
a complete waste of
is
an insult to the understanding
man who
of the hearers.
If a
of the hour in
recapitulating his previous discourse
spends the
first
quarter
will only look at his

audience, he will find that nearly
all the hearers cease to
and open
tion,
The
mences.
think during the recapitula
their ears only
repetition
when new matter com
of a thing
which has been
recently heard becomes dull, monotonous, and unin
Some parties imagine that very low and

slow speaking has a good effect in
solemnising
the audience but this is a
It lias
great error.
teresting.
Try
ju.<t
the effect of allowing the brain to become

perfectly
lethargic, and may suit those who mistake absence of
thought for intellectual devotion

spiritual worship.
Under
minds of the hearers

there
who
is
will
a dead calm for
this sort of
wander
speaking, the
to other subjects, as
nothing to support sustained thought.
follow this method not

only
Those
show a n ignorance of
the functions of man, but

they also exhibit an indiffer
ence to the awful
solemnity of the position in which
they are placed before perishing souls.
If a barrister
be called on to address a
jury on whose lips hang the
life and death of a
prisoner, how will he
proceed/
Will he act in a
namby-pamby way, and drawl out his
PLYMOUTH HERESIES.
TI 6
he were sick at stomach, and modulate his

last
voice in such a delicate manner, that the first and
He
No.
?
the
to
inaudible
are
jury
of his sentences
words
as if
will get
nature
up
is
all
the
capable
in earnest
fire,
which his
energy, and vigour of
he will show that he

his subject
and believes in
is
thoroughly
he will cause
his voice to ring through every corner of the building
and he will impress the jury by the weight, power,

and force of the well-argued and touching
majesty,
he makes to their understanding and

appeal which
He never permits their energies to
of
their thoughts to wander from the subject
flag, or
them. Why, then,
life and death which lies before
their feelings.
?
should the same course not be taken in divine things
from
the
meeting-house
Is human nature different in
what
it is
in the court-house
Is
the temporal
more important than the eternal?

quite
up
to the
mark on
life
Mr. Spurgeon
is
Every word
of
this point.
Taber
the
his discourse is plainly heard throughout
observa
his
words
redundant
he uses no
"
nacle
"
tions are intensely to the purpose
misunderstand him; he
he
is so
loses a
is
it is
evidently
impossible to
all
in
earnest;
alive to the value of time, that he never
much
moment during
the
entire
service;
and the
from the beginning to the end,

is never interrupted.
that
sustained
thought
so
are
energies of his hearers,
To me, his service is perfectly enchanting.

To speak in a perfectly natural voice
is
highly

important.
one man in a dozen in
"Scarcely
pulpit talks like a

affectation
is
117
says Mr. Spurgeon.
man,"
the
"This
not confined to Protestant*, for the Abbe
Mullois remarks,
Everywhere
else,
speak at the bar and the tribune
men
speak
they
but they no longer
speak in the pulpit, for there we only meet with a

factitious
and
is
because, unfortunately,
where
it
language and
artificial
This style of speaking
false
tone.
only tolerated in the Church,
it
is
so general there
would not be endured.
else
What would
be
man who would converse in a similar

way in a drawing-room ? He would certainly provoke
many a smile. A man who has not a natural and true
thought of a
delivery should not be allowed to occupy the pulpit.
You may go all round, to church and chapel alike, and you
will find that
far the larger majority of
by
have a holy tone for Sundays.

for the parlour,
our preachers
They have one
and quite another tone
voice
for the pulpit
so that, if not double-tongued sinfully, they certainly
are so
The moment some men shut
literally.
pulpit-door, they leave their
behind them.
the
The
it
There they might almost boast with
would be blasphemy
to
men
thank God for
cerebral organs connected with observation
comparison are
human
race
the
personal manhood
Pharisee, that they are not as other
although
the
own
fairly
;
are,
it"
and
developed in a vast majority of
but, if
we except the Scotch and
Germans, we cannot say the same thing in regard
to
PLYMOUTH HERESIES.
Il8
the faculties of concentration and abstract reasoning.
Hence
it
is
to
necessary for every public instructor
by suitable anecdotes, comparisons,

drawn from history, natural science,
lighten his subject
and
illustrations,
and daily observation of the occurrences of life. It

is perfectly competent for him to do all this without
introducing unbecoming levity of any sort
make
be up to the mark, he will
and
if
he
his discourses ex
his line of
tremely interesting and attractive, whilst
than if
understood
argument will be much more easily
he kept to a dull process of mere abstract reasoning.

thorough honesty of purpose is
He should be above
essential to the religious teacher.
Above
all things,
suspicion on every point.
When
called to the pastorate
of a church, he should never accept

differ
from
those of the
if his
sentiments
church, unless he has
first
the points on which he

fairly and fully explained
his
he
If
differs.
peculiarities in the back
keep
of insidiously and
ground until he has an opportunity
the
people, he is thoroughly
indoctrinating
gradually
dishonest.
have known immense injury
Such
churches in this way.

direct
inflicted
on
cases result not only in
injury to the parties immediately concerned,

inflict a severe blow on the cause
but they also usually

of Christianity.
pastor should be straightforward
and above-board on every

a case
came under
impression on
my
my
point.
notice
mind.
When
very young,
which made an
was
sitting at
indelible
a breakfast-
THE PASTORAL
table in
Dublin,
through the
ion was
in
was very
when
OFFICE.
a minister,
119
who was
no way restrained by
little at
the time.
to the south of Ireland
fur
The
passing
The convent
city, called for breakfast.
my
presence, as I
minister had been
some time, supplying a
congregation which was being diverted from the Trini

He was asked what
tarian to the Unitarian Church.
were the prospects of success, and he replied that they

were very poor indeed. He found fault with the seced
ing minister for having acted with precipitancy, and
He said, when the minister
for want of judgment.
changed his sentiments on the Trinity, he announced

the change to the congregation at once, and the con
sequence was he had few followers
whereas,
if
he had
taken what he considered the prudent plan, he would
have kept his mind to himself,
until,
instilling his doctrines into the people,
them round
by gradually
he had brought
In this way
to his side of the question.
he would have secured success to his cause.

thought
but in
I,
my
that
may be your
opinion there
is
Well,
idea of religious propriety,
not an honest bone in your
There can be no comfort, harmony, or pros

perity in a church, unless the minister and people
With regard
are of one mind on all important points.
body.
to things
which are usually considered
which the conscience
trivial,
and on
of either party is not bound,
there should be great caution and forbearance on the

part both of pastor
and people.
It is
no
light matter
PLYMOUTH HERESIES.
120
to break
up the harmony
of a church, or to create dis
sensions and divisions of
near so
much
any
It is not
sort.
of as it ought to be.
If
it
thought
ever be done,
except under circumstances of the most decided neces

sity, it is a sin of a
very high order
it is
raising a
direct obstacle to the prosperity of the cause of Christ.

"Men,
now-a-days, occupy pulpits with the tacit
understanding that they will uphold certain doctrines
and from those very pulpits they
The plan
are pledged to defend.

to
operate from within, to
infect.
half
assail the faith

is
they
not to secede, but
worry, to insinuate, to
Within the walls of Troy one Greek is worth

host
let, then, the wooden horse
Agamemnon s
of liberality be introduced
by
force or art, as best
may
serve the occasion.
Talking evermore right boastfully

of their candour, and hatred of the hollowness of creeds,
they will remain members of churches long after

they have renounced the basis of union upon which
&c.,
these churches are constituted.
moment they
Yes, and worse
the
reminded of their inconsistency they

whine about being persecuted, and imagine themselves
to be martyrs.
are
If a person, holding radical sentiments,
upon being a member of a conservative club,

he would meet with small sympathy if the members
insisted
would not allow him
to
their organisation as a
cherished principles.
liberty of conscience
remain among them, and use
means
It
when
for
is
man
overthrowing their
flagrant violation
of
intrudes himself into
121
a church with which he does not agree, and

to
there and
be allowed to remain
demands
undermine
its
Conscience he evidently has none himself,
principles.
would not ignore his own principles by becoming

an integral part of a body holding tenets which he
but he ought to have some honour in him as
despises
a man, and act honestly, even to the bigots whom he
or he
so greatly pities,
by warring with them
If a Calvinist
battle.
in fair
and open
should join a community like
Wesleyans, and should claim a right to teach

Calvinism from their platforms, his expulsion would be
the
and not a violation, of
a vindication,
demanded
that in such matters
we
liberty.
If
respect the
it
be
man
independence of thought, we reply that we respect it so

much that we would not allow him to fetter it by a false
we do not
respect
it
we would permit him
to ride
rough-shod over
profession, but
that
to
such a degree
all
others, and render the very existence of organised

We would not limit the
Christianity impossible.
rights of the lowest ruffian
our bedchamber the case
we may
expulsion
and damage
is
but
he claims to enter
if
altered
by
his
summary
injure his highly-cultured feelings,
his broad
views
but we claim in his
ejection to be advocating, rather than abridging, the
rights of
the
man.
mouth
and yet
of a
Conscience, indeed
man who
persists in continuing in it
to use the
what means
it in
attacks the creed of a church,
term conscience
if
He would
blush
he had any, for he
PLYMOUTH HERESIES.
122
true members by his

insulting the conscience of all the
Our pity is reserved for the
intrusion.
impertinent
who have
honest people
the
pain
and trouble of
with the ejected one we have

he had no business there, and had he
ejecting the disturber
no sympathy
been a true man, he would not have desired
:
to
remain
nor would he even have submitted to do so had he

been
solicited."
Sword and Trowel
for
November
1871.
I may, perhaps, take the liberty of referring to the

course
by the Rev. Edward Dennett. In the
pursued
year
the
870, he published a Lecture against
Plymouth
was to test
Brethren, in which he remarks that
these claims that we entered upon the task proposed
"it
this evening
but we had no idea of the labour thereby
no
involved, for there is
single publication
which con
tains their views,
and hence we have had
of pamphlets, to
wade through shoals of their contro

and winnow the chaff from the
to read a host
versial writings, to sift
wheat, to apply to
mation
arrive at
Brethren
in fact, to adopt
themselves for infor
any and
all possible
an accurate knowledge of the
means
subject.
to
.
We can, therefore, venture to
give the assurance that not
a single statement has been
made without
scientious investigation of all
placed within our
reach."
a most con
the means of information
This
is all as it
should be.
If the statements here be correct, he took nothing at
random, nothing second-hand, nothing without the
most careful investigation.
Having read a host
of their

pamphlets, having waded through
having
sifted the chaff
having
writings,
the
to
applied
123
shoals
their
from the wheat, and

themselves for
"Brethren"
information, he could not possibly have

serious mistakes, if
of
he intended to do
made any
justice, unless
he was utterly incompetent for the task he undertook.

If
he had not natural capacity for understanding his

he should not have aspired to the position of
subject,
What, then, in the
critic.
light of the quotations I
have made from his Lecture of 1870, are we to think

of the statements he has published in his pamphlet
he had openly joined the Brethren ]

He withdraws his
entirely changed.
"
of 1875, after
The
scene
is
"
Lecture from circulation
and, in so doing, he says,
The grounds of this withdrawal may be briefly stated.

The writer made the discovery that some of the sources
"
which he had
of his information, on
relied
when
the
pamphlet was written, were untrustworthy further

and more authentic information concerning some of the
;
circumstances with which he had dealt, constrained
him
to interpret
them
in a wholly different
manner
an examination of the citations, which he had adduced

in support of his statements, in their context, convinced
him
that he had imposed a
to their writers
intention."
which requires
little
itself.
The
In his
position
first
is
meaning upon them foreign

This
comment
is
a state of matters
The
case speakl far
a most humiliating one.
pamphlet or Lecture, before he was an
PLYMOUTH HERESIES.
124
open Plymouth, he
We
"
says,
can venture to give the
made
assurance that not a single statement has been
without a most conscientious investigation of
means
all
of information placed within our reach
"
the
but
in his second pamphlet, after he became an avowed
Plymouth, he says, I sometimes suspected whether I

had dealt quite fairly with them in criticising detached
"
quotations
whether, in
fact,
had conscientiously
sought to ascertain their real meaning, and to test
it
by the Scriptures." To reconcile these opposite state

ments about his conscientious investigations, is a task
I
must leave
to himself
After joining the
could not undertake
"
Brethren,"
a principle of interpretation
the
awkward
position in
it.
Mr. Dennett lays
which
which he
down
is
exactly suited to
is
placed.
Instead
of following the regularly-adopted course of interpreting
every
man s
writings, whether secular or religious,
by
the fair and real meaning of the words which are used,
he
asserts that
"
the
mind
of the writer ought to govern
the interpretation of a passage, even though a faulty

style or laxity of expression
another
meaning."
tion
essential
is
Plymouthism,
it is
might seem
to
all
who adopt
plain on the face of
valid foundation to rest on.
to
admit of
this rule of interpreta
Although
How
is
the
it
system
the
of
it
has no
mind
of the
that
by the words which he

uses 1 Can any one but God know what is going on in
the mind ? If a man never uses a word, either in
writer to be ascertained except

writing or speaking,
his
mind
are
And
who
can
man
if
125
what the thoughts
of
uses words in writing,
is
tell
he not bound to use them in their proper meaning, in

place of shuffling in the most disreputable
as to mystify his subject
What would
manner
so
be thought of
who would adopt Mr. Dennett s principles ?

he were to come into court and acknowledge that
the words of the Act of Parliament were against his
the lawyer
If
client,
but inasmuch as the mind of the writer of the
Act might be entirely different from the words, he

claimed the release of the prisoner, would he not be
hooted as a
madman and
sure he would.
It is
turned out of court
To be
religious whim
only when some
is
to be served, that nonsense becomes sense.
In the
first letter
to his friend, in his
1875, Mr. Dennett says,
pamphlet of
have now
six years
"Some
Its very
elapsed since our friendship was formed. ...
commencement was a prediction of its nature and char
acter, for it
sprang out of fellowship in what we, at
that time, held to be the truth.

that position
but in
spirit,
Baptist denomination altogether.
was that
What, then, was
Nominally we were Baptist ministers,

and also in practice, we were outside the
we gave ourselves more
The
effect of this
heartily to the
of the Lord, striving to fence off our people as
though the
work
much
as
was very difficult from

to train them to the study
task
pMrible
denominational influences,
of the Scriptures for themselves, and to build
them up
PLYMOUTH HERESIES.
126
iii
the truth of God.
Our hope was
to continue
with
our people, and to have increased blessing resting upon
us and our labours in their
conduct
is
this
What
are
we
nominally one thing, while in

they are another
What
are
What sort of
men who are
midst."
to think of
we
and in practice
spirit
to think of the
system
which will allow men, in place of resigning their

charge, to stick on by their congregations in the hope
of fencing off their people from the influence of the
denomination to which these people honestly and pro
fessedly belong ? What are we to think of the system
which permits a man

such conduct
to look for
God s
blessing on
more important
If there be one thing
than another in a person professing to be a Christian

minister
or,
straightness
indeed, a Christian at all

of
purpose.
Jesuitical
it is
thorough
conduct should
never exist under any pretence whatever.
Although it is incumbent on every Christian to act

and speak with the greatest care, it is doubly impor
tant for the minister to do so, as small matters will
sometimes influence his position.

minister
to
who was
I once
an old lady and gentleman named
hearers of his, and

life,
whilst a poor
who
woman
Little,
possessed all the
who were
comforts of
of the congregation
been called on for eighteen months.
woman
heard of a
said to have paid almost daily visits
had not
At length
the
and when she found
fault
with her minister for neglect of her, he replied
that,
poor
received a
visit,

as she
was
on
all right
127
religious matters, she did not
require attention, and he was obliged to spend all his

spare time amongst those
of religious instruction.
who had
"Hech
that be the case, Mistress
the greatest need

said she,
me!"
Mettha
Little
maun
"if
be an
This was a severe and deep rebuke
for
what the poor woman considered an evasive excuse
for
awfu
sinner."
his conduct in neglecting his ministerial duty to the

poor, whilst he
had plenty of time
to spend with the
Dean Ramsay tells the story of a Scotch lady,

who, when told by her minister that lie had got a call
rich.
from the Lord

yard, asked
He
income.
"
if
to
another part of the Master s vine
there
would be any improvement in his

and she at once replied,
said there would,
thocht as muckle.
The Lord micht hae
ca d loud
an lang,an ye wudna heerd Him, gin the steepen had

Under certain circumstances, there
better."
nae
l>een
can be no reason
why a
minister should not better his
but when he
worldly position like any other man
does so he should frankly acknowledge the fact, and
;
stand on his privilege, rather than attempt to make

a sense of
people believe that he is actuated solely by
the cull of God to another part of the
to
duty
obey
vineyard.
He would
tion of every person
And
ance.
this brings
It is
me
stand
much
better in the estima
by acknowledging the plain truth.

to another point of some import
admitted on
all
hands that a minister has
a perfect right to change his place,
if
he has proper
PLYMOUTH HERESIES.
128
reason to be dissatisfied with
Full privilege
change.
on
This
this point.
is
There
his- people.
also be various other motives
which would
may
justify a
always conceded to him

but, on the other
is
quite right
extended
hand, there should just be the same privilege
If a congregation wish to get rid of
to the people.
their minister, there should be no obstacle in their
to get rid of
way. They should just find it as easy
their minister as their minister
The
of them.
found so in practice
By no
would
to
should be mutual.
facilities
means.
get clear
Are they
There are ex
and use
amples innumerable of crotchety ministers,
until
disaffected
they
less drones, sticking by a
people
have ruined the cause
and when they ultimately

own defects, they throw
leave, in place of seeing their

all
This
the blame on the people.
be.
When
man
finds himself
is
not as
it
should
without any success in
a place, he should at once change his position to a

more suitable spot, or else he should turn himself to
some avocation
for
which he
the Christian ministry.
is
better adapted than for
Instead of charging the faults
of the drones on the hearers,
who
are generally thirst
man
ing for
knowledge, we should
who
sound
spiritually-minded, consistent in his walk,
is
in his doctrines, and
without success.
maketh
it
the eater,
As
"apt
to
feel certain that the
teach,"
will not be left
the rain watereth the earth, and
for
bring forth seed for the sower and bread
return
not
shall
Lord
so the word of the
129
void, but shall infallibly accomplish the purpose for

which it is sent. God will bless His own institution.
I
must now return from
this long digression.
Many
parties have taken up the strange notion that they

have a right to speak in the church whether they have
been appointed to an office or not. This
surely is an
evidence of great presumption.
own
sole judges of their
They
are to be the
qualifications
If so, the
fewer real qualifications they have, the

higher will
There
they rate themselves.
is
no fear of such parties
forming too mean an opinion of their own abilities.

The sound of their voice charms themselves so much,
that
lect
it
must
of necessity
charm other people.
I recol
once being present at a meeting where the

pro
priety of lietening to some individuals was considered.

I singled
be put
out one of them, and proposed that
to the vote of the
to edify
submit
them
or not
to the test
and would speak.
it
should
members whether he was
fit
but he peremptorily refused to

he said he had a right to speak,
;
In other words, he was to be sole
judge of his own powers, and those he was about to

instruct
must
listen to
or not.
This
him whether he
edified
them
looked upon not only as unscriptural,
but also as a specimen of the most absolute

tyranny
that could be imagined.
The
witness, the counsel, the
and the judge were all to be rolled into his own

sweet self. Such a state of matters could not be en
jury,
dured, and he found
it
convenient to join the Ply-
PLYMOUTH HERESIES.
130
mouth Brethren, where he can

which
to forget the Scripture
done unto
edified
and
"
says,
Let
all
The church
frustrated.
would
know who
like to
is
"
apt to teach
"
if
who
those
are to be edi
precluded from forming an opinion.

new-fangled religionists," says Mr. Spurgeon,
fied are
brother
who
of
consists
worship
public
chooses to
the prelections
jump up and
is to
whether or
judge of the capabilities of the speaker

not he
things be
If this rule be not observed, the
edifying."
intentions of Scripture are
must be
and rule with
ride
Autocrats of this description seem
undisputed sway.
"
Those
"\vhose
of
any
talk, notwith
standing their flattering inducements to the ignorant
and garrulous, usually dwindle away and die out

because even men, with the most violent crotchety
;
views,
who
that every
conceive
member
it
to be the
of the
mind
of the Spirit
body should be a mouth,
soon grow impatient of hearing other people
nonsense,
though delighted to dispense their own."

I have heard another idea about the Pastoral
that the pastor
must be chosen out
dividual church over which he

there
The
is
is to
Office
of the very in
be placed.
Now,
not a shadow of Scripture for such an opinion.
idea has arisen from confounding the election of
deacons with the election of pastors.
In regard to the
election of deacons, they were told to choose out seven
men among
themselves, and hence a restriction arises
on this point
but with
respect
to the
elders,
or

pastors, there is
not the slightest restriction at
They were ordained

came, or
chosen,
131
in every church
all.
but whence they
what place they belonged before they were

the shadow of information.
They
to
we have not
might have dropped from the moon,

told on the subject.
for
aught we are
Consequently, as the Scripture
has laid down no rule on the point, we should not forge

one to suit our own restricted ideas. We should just do
as the Scripture authorises us
possess the qualifications laid
place they belong, or
Let
it
who
choose the pastors
down, no matter to what
whence they come.
be specially observed that the foregoing re
marks are in no way opposed

of any gifts which Christ
Every man
is
gift or talent
to the proper exercise
may bestow on His
Church.
responsible for the exercise of whatever
As
has been conferred upon him.
Candlinh has well observed,
"
It
Dr.
deeply concerns both
himself and the Church, that he and the Church should

find out
what that
is.
that, being
found out,
mon
good.
And
it
it is
of deep concern also
com
should be used for the
Every Christian should see
to
it
that
he recognises his own special gift, takes his own proper

Sermon before
place, and does his own fitting work."
("
Free Church Assembly in
1862,"
pp. 15, 16.)
It
is
the
duty of every man to ascertain exactly what his own

gift i*, and then he should exercise it ; but it is also
his very special duty to take care that he does not,
through the inflations of pride and vanity, attempt to
PLYMOUTH HERESIES.
132
encroach on the province of
This
received.
They
is
gifts
away on the
They seem to forget
are carried
conceit.
which he has never
the rock on which most
it is
to
the weakness of
is
gifts
they have, on
and highly sinful to lay

which they do not possess.
man
that he cannot be trusted
own
be the sole judge of his
position in these
rule that the body of Christ (His Church)
and that
edified,
all things are to
Consequently
sity, that the parties
the
must be
be done decently and
follows, as a matter of neces
it
who
mat
down
ters, and, therefore, the Scripture has laid
in order.
self-
positively
claim to the exercise of gifts
Such
split.
own
that while, on the one
hand, they should make use of the

the other hand,
men
tide of their
are to be edified
judges of the gifts of those
who presume
must be the
to edify
them.
circumstances, no person can claim a

to
exercise
any office in a church till he is first
right
church and if the church wishes
that
of
by
approved
Under
these
to test
any man
qualification for
which could in the

order,
and
least
man may
liberty to
recognised.
it
must be
This
is
a point
lost sight of, because it is the
Scriptural rule for our guidance.
from lording
office, it
encroach on the decency,
edification of the body.
which must never be
much
an
no course towards that end
specially careful to adopt
It matters not
how
think of himself, he is here precluded

over
God s
exercise gifts
This
is
people, by saying he has

which the Church has not
both a scriptural principle and
THE PASTORAL
an exceedingly wise one.
OFFICE.
If it
133
were not
for
it,
church might be placed in a condition of the most

abject slavery
by some empty-headed creature who
was incapable
of seeing his
own
The
insignificance.
great evil of departing from Scriptural rule on this
point
who
he
is
by the Plymouth Brethren,
fully exemplified
when
are fulfilling the prediction of the apostle,
says,
"The
when they will not en

but after their own lusts shall
time will come
dure sound doctrine
they heap to themselves teachers, having itching ears
and they shall turn away their ears from the truth,
and shall be turned unto fables." The miserable plight
in which this deluded sect is placed is well exemplified
in the lamentation of Mr. Mackintosh,
which
have
already quoted in this chapter, at the 88th page.
Church of Christ
human
body.
As
is
in the
most aptly compared

body every organ has
to the
its
own
Church every member has

not a member in the Church
special province, so in the
his
own
place.
There
is
but has some special sphere in which he can

for
which he
is
endowed.
then keep closely by it
Let
him
The
act,
and
find out his place
and
foot should not
usurp
the place of the eye, nor the hand of the ear.
Every
own
duty,
one should keep his
place
and do
his
own
and then the whole body will be in good, healthy, and

There will be a delightful harmony and
useful action.
beauty under those circumstances, which cannot be
seen
when
all
the
members
act as if they supposed
PLYMOUTH HERESIES.
134
that the body
When
tongue.
room allowed
him be
exercise
composed of only one organ
is
a person complains that there
in a church for the exercise of
told that there
the
of
is
reproving
no
gifts, let
ample opportunity
of
gift
the
is
for the
healing
tattlers,
breaches, promoting unity, assisting the poor, support
ing the ministry, and paying towards the propagation
and
of the gospel;
the gift of the

is
it
"
gab,"
will soon
if I
may
become evident that
use such an expression,
the only gift which he recognises in a Church of
He
by the hour, but he will pay by

In words he might perhaps recognise
the Pastoral Office, but in practice he will ignore it.
Christ.
will talk
the farthing.
There
is
one peculiar feature, as I have already said,
about these sticklers for the exercise of imaginary

If a pastor is to be chosen, a
man
Paul would hardly please them.
gifts.
equal to the Apostle
They
will examine,
and examine, and examine into every shred of his

composition they will try him, and try him, and try
him they will turn him inside out, and outside in,
;
and
after all
they would like three months more.
But,
any person should propose that their own gifts

should be well tested before being formally recognised,
if
they will kick against
it
at once.
Their talents are to
be judged of by themselves, and must not be sub

mitted to the vulgar crowd.
These
men have
the gift in their
own
must be heard.
They cannot submit
eyes,
and are
received
infallible.
to the
They
mean or-
135
deal through which they drive the poor pastor.

tyrants, these are about the
tyrannise under the sacred
Their entire conduct

Their pride
At
is
is
name
own
self-conceit.
as great as their brains are empty.
Leviticus,"
hia
"
"
upon
to preach the
edition of
guarded
Mr. Mackintosh has some excel
lent observations on the duty of

selves called
men who
feel
who
gospel.
for preaching the gospel,
If a rich
am
how
is
he
to
life to
be supported
an unpardonable crime to take money openly
If it be
Suppose
has no private income, devotes his
the preaching of the gospel,
and
them
and go out
But he has overlooked one
to resign their situations
point which I request he will inform us on.
a man,
all
of religious liberty.
ruled by their
the 54th page of
M Notes on
Of
most despicable, because they
what
man meets him on
is
the poor fellow to do
the street and says,
"John,
glad to hear you are busy preaching the gospel,
as I consider it
my duty to assist in supporting

you under the circumstances, here is a fifty pound
note to
Satan,"
you,"
is
the
although he
man
may
to say,
behind me,
"Get
chance to have a large and
expensive establishment to support
Is
he to refuse
the reward of his labours, thus offered in an open,

straightforward,
is
he
to
go
and honest manner?
home and pray
ance, and then intimate,
to
God
But above
all,
for pecuniary assist
by some means or
other, that
the fifty-pound note with which Satan was openly
tempting him, would be considered a direct
gift
from
PLYMOUTH HERESIES.
136
heaven,
if it
was only put in an envelope and dropped
into the Post-office for him, without

to the source
it
whence
was given?
It
is
any intimation as
which
came, or the purpose for
it
manifest,
if
he has no private
income, he must live in one or other of these ways.
Now, whether would he be
acting
more consistently with
honour and high-minded integrity in holding out his

right hand before his face, and openly and thankfully
receiving the honest reward of his labour, or in slipping
his left
hand quietly behind
do, in the
his back, as the Plymouths

hope that the money might be slipped into
in a legerdemain fashion, in order that
it might be
from on high ? To my mind, the one plan
would be an evidence of manly principle the other
it,
called a gift
the indication of a low, sneaking disposition, which
blushes not to insult the Majesty of Heaven.
Plymouths, however, are wise in their
own
These
generation,
because their Jesuitical plan of support secures an in
come
to the preachers far
beyond anything they could
obtain by straightforward, honest means.
Having thus given a concise statement of what
believe to be the teaching of Scripture regarding the

existence,
stated
and
necessity,
continuation,
and support of a
settled Christian ministry, I shall
to the theory of the
now
turn
Plymouth Brethren concerning
SPIRIT.

I
WISH
quote on
it to
137
SPIRIT.
be specially observed that the statements

taken from the accredited
this point are
writers amongst the
Plymouth Brethren themselves.
thus gave them the fairest possible judgment, as
all
the witnesses are from their
What more
tion.
At
could they ask
the 6th page of
"
own
Worship and
told that the doctrine of the
side of the ques
Holy
we
Ministry,"
Spirit s
are
"
presence
and supremacy in the assemblies of the saints is one

of the most momentous truths by which the present
and the writer further says
period is distinguished
"
"
"
he could not
fellowship with any body of pro
"have
fessing Christians
who
substitute clerisy in
any of
forms for the sovereign guidance of the Holy

It is also stated
on the 7th and 9th pages of
its
Ghost."
"
Christ
Centre," that, from the moment the Holy Spirit was

we search in vain in the New Testament for
sent,
the
"
any Church government except the sovereign guidance

Enter an assembly belonging
Holy Ghost.
any denomination of the present day .... the
PRESIDENCY of the Holy Ghost is forgotten a man
of the
to
fills
His
"
place."
Again,
No
gathering can claim to
be a Church of God, save that company that meets in

the
name
of Jesus, and in the dependence
upon the
PLYMOUTH HERESIES.
138
presence, supply,
("
and ministry of the Holy Ghost."

I need not mul
The Lord s Supper and Ministry.")
tiply quotations, as these are quite sufficient to
show
that the special presidency of the
Holy
Spirit in the
assemblies
Now,
it
a settled doctrine.
is
easy to
is
prove that Christ has promised to be in the midst

of His people
although, be
when they
it
observed,
are gathered in His name,
He nowhere says He is to
On the contrary, we are
He has given pastors and
be the president or pastor.

expressly informed that
teachers
and we are told in other places that the

the flock of God, and
elders or pastors are to feed
take the oversight thereof, and that those elders which

rule well are to be counted
Now,
it
if
worthy of double honour.
the pastors are to oversee and rule the flock,
cannot be disputed that they occupy the position
of presidents.
This
is
the testimony of the inspired
Word, and there is not a single text in all the Scrip

tures which states that the Holy Spirit is to be the
president of the assemblies, or that
in any other sense than as
The Holy
believers.
He
He
is
even present
dwells in individual
Spirit dwells in every Christian,
either in the church meeting or out of
it
cannot possibly follow from
moment
number
of
president.
them meet
This
is
this, that
together,
He
the
demand
of the
it
becomes their
a positive doctrine, and requires
a positive, distinct, and unmistakable proof.

I
but
Plymouths one text
Now,
of Scripture in

which
it is
plainly taught that the
SPIRIT.
Holy
139
Spirit presides
at the meetings of the Church.
such a
Until they produce

and they have never yet done it, their
text,
system must be pronounced a pure

I
by what
title
selves
ima
fiction of the
have often wondered how men, no matter
gination.
may be called, can consider them

name of man, so long as they
they
worthy of the
hold that certain things are taught in the Scriptures,

whilst they are unable to point to a single passage
which
explicitly teaches the doctrine.
hold to their
times larger than Lord Rosse

the book,
in
line
if
although,
belief,
will often
were applied
to
every
would not discover one word
it
Such conduct degrades
asserting the doctrine believed.
the understanding, and brands the

it
They
a telescope seventeen
Word
of
God
as
if
were as unintelligible as a book of riddles.
As might be
expected, this doctrine of
Supremacy
has driven these fanatics to wonderful extremes.
They
go the whole length of claiming inspiration for them

selves.
page
He
is
9,
(the
The author
Huly Ghost)
liberty for the
He
of
assigns.
Holy Ghost
According to
will."
and
"Worship
Ministry"
says,
one must take any part but that which
"No
Liberty of ministry
to act by
this, the
whomsoever
man who
speaks,
speaks under the direct presidency of the Holy Spirit,
and must be
infallible.
says the writer of

Church,"
p.
25,
"is
"The
"The
choosing of pastors/*
Ruined Condition of the
a daring encroachment on the
PLYMOUTH HERESIES.
140
authority of the
Holy
understand
I can well
Ghost."
and not man, has the power of conferring
that God,
the gifts which are necessary for the pastoral
office
how the Holy Spirit can

choose the man, and then make His choice known to
the world. This could not even be known by the
we
parties chosen being inspired to tell it, because
but
cannot understand
would not know they were
Holy
inspired.
slightest
necessity for the
Holy
Spirit
point.
He
not the
office,
details
because the
surely requires no information on this
To my
needs no instructions.
the fact that the
down
is
minute scriptural
regarding the qualifications for the
to lay
Besides, if the
Spirit is to choose the pastors, there
Holy
thinking,
Spirit has thought it necessary
in the Scriptures, in the most precise and
particular manner, the various qualifications
necessary for the
man who
a pastor or bishop,
is
which are
the
office
of
an undeniable proof that he
is
desires to
fill
by uninspired men. If the choice rested

with the Holy Spirit, he would require no instructions.
to be chosen
Just think of the Holy Spirit requiring a printed

of qualifications to guide
Him
in His choice
list
Just
think of the Holy Spirit causing the instructions for
His own guidance
might forget them
to be
!
written
down
Plymouthism
the choice was to be
made by
for fear
He
Plymouthism
men
Even
if
there
would be no necessity for details. The power

would enable them to point out the
of inspiration
inspired
man
without a long
SPIRIT.
of instructions.
list
141
Hence
details are given concerning the
conclude, as minute
be intended either for the

qualifications, they cannot
men
Spirit or inspired
Holy
but must be for the
If this be not so, the
guidance of ordinary mortals.

Scriptures contain
superfluity
more than
when they
man who
are requisite in the

office of
is
necessary
a useless
detail the qualifications

is
to
which
be selected to the
a bishop.
The author
of
"
The Ruined Condition

"
Church,"
at page
19,
says,
It
those companions of the apostle
is
of
the
remarkable that
who
possessed his
or else sent to
confidence, were left in the churches,
them when already

elders
existing, in
order to
select
such
a clear proof that the apostle could not confer

"
their elders
upon the churches the power of choosing
and the writer of the tract called "The Brethren"
to elders, then, an apostle chooses"
says, p. 17, "As
;
This
(Acts xiv. 23).
my
some version
beheld.
My
is
entirely
new
light to me.
As
Bible contains no such statement, there must be
It
of the Scriptures
which
must be the Plymouth, or
Bible informs
me
that
"
have never yet

forged, version.
those companions of the
and the apostle himself, ordained elders in

the churches, but it nowhere states that they selected
apostle,"
or chose
them
the world.
and
There
pass of inspiration
is
this
makes
all the difference in
not one word in the whole com
which
states that the elders
were
PLYMOUTH HERESIES.
142
by inspired men, nor
selected or chosen
is
as
contrary,
have
qualifications
which
there a
On
single iota to lead us to such a supposition.
the
already observed, the minute
are detailed
must be taken
as a
conclusive proof that the elders were to be selected
by uninspired men, who required proper and full in

structions for their guidance
At the 18th page of
his
into
the
Sabbath, the Law, and the
Inquiry
"
Ministry,"
Mr. Mackintosh asks,
church at Ephesus, or
Crete, directed to
the direction [to
why were
"
Why
or appoint elders
elect
was not the
not the churches at
Why
was
given to Timothy and Titus,
elect]
without the slightest reference to the Church or to
any part of the Church

I just ask
Mr. Mackintosh,
to be in the Scriptures
Scriptures
were
He
why
this,
will he state a thing
which he knows
is
not in the
here states that Timothy and Titus
directed to elect the elders,
that there
They
In place of answering
"
whereas he must
know
no such direction in the whole Bible.
is
got no instructions whatever to
but they got instructions to ordain.
elect
or choose,
can hardly
give Mr. Mackintosh credit for sufficient stupidity to
warrant -the supposition that he could confound the

choosing of a
is
chosen, as
must be
The
man with
if
the ordaining of
him
after
both meant the very same thing.
he
He
selected or chosen before he can be ordained.
rule of Scripture
members
of the church,
is
as
who
plain as possible.
The
are to choose their office-
SPIRIT.
143
bearers, are not inspired, and, therefore, they require,
and have received, very minute instructions regarding

the necessary qualifications of candidates.
If these
instructions are carefully followed out, they will

point
at once to the parties who have received the
necessary
gifts from the Great Head of the Church, and these
should be chosen, or elected, by the church over which

they are to be placed as rulers and teachers.
Church
The
to be ruled
and taught, and the pastors

must be capable of ruling properly, and be "apt to
is
It
teach."
is
lamentable to think that the three
whom
writers from
I have quoted assert that the

were selected, elected, or chosen, by inspired
men, although the Scriptures contain no such state
elders
ment.
It is truly awful to think of the
way
the Plymouths deal with revelation.

great reverence for
it
They
profess
and then put on a very sancti

twist, turn, add to, alter, and
it,
monious garb, and

torture
which
in
which may please
in every direction
their
fancy.
Mr. Darby asks,
make His
"If
God
known?
presence
is
If
there, is
He
festation of the Spirit in the individual

is
gift,
acting,
and,
that
if
Govett.)
If this
know not what
is.
great
Spirit,"
point."
p.
21, as
not to
("
who
mani
acts;
it
It is
God
Presence
and
you please, an impulse.
the
is
Operation of the
He
do, it is a
quoted by Mr.
be not touching on inspiration, I

If the
man
acting be
God
acting,
PLYMOUTH HERESIES.
144
If the
he must be inspired and infallible.
action be a manifestation of the Holy Spirit
;
the result of a direct impulse from the
Holy
man s
be
if it
Spirit,
he should not only not be appealed from, but his

decision should, on no account, be questioned, because
he
the direct and
is
infallible
mouthpiece
of the
To hinder any movement of the Spirit,"

Almighty.
the
author
of The Lord s Supper and Ministry,"
says
"
"
"
when the
down
to tie
saints
that
our thoughts,
is
is
come together
movement
to
into one place, or
any denned system in
to
quench the
"
Again,
Spirit."
It
not sobriety, as a Christian, to overlook or deny
the present direct guidance, by the Lord through His

Spirit, of
above
p.
the
His
disciples, as
written
being something over and
Word."
("
quoted by Mr. Govett.)
56,
Present
Testimony,"
Further,
"We
meet
on the principle that God the Holy Ghost (who dwells

in believers individually, and in the body collectively)
alone has a right to speak in the meeting, and He has a
right to speak
See Govett.)
by whom He will." (Torquay statement.

These not only claim inspiration for
the interpretation of the inspired writings, but they
go the whole length of claiming inspiration for

that
said at the meetings.
is
acting
if
If their acting be
their impulse be the Spirit
all
God
impulse
if
hindering the movement be quenching the Spirit

if
the disciples have the direct guidance of the Lord
by His
Spirit,
and
if
the Spirit alone speak in the

meeting,
it
must
145
follow, as a matter of necessity, that
every syllable uttered
men
SPIRIT.
is
really
If these
inspired.
moved by the Holy
speak as they are
they
Spirit,
on a par with the prophets of old, whose

came
not by the will of man
but holy
prophecy
men of God spake as they were moved by the Holy
are quite
"
On their own showing, the Plymouths are as

thoroughly inspired as were the prophets of ancient
Ghost."
There
days.
is
not the slightest difference.
They
are far
beyond the reach of the instructions given in

the New Testament
any man speak," say the
"If
Scriptures,
Here
it ia
him speak as the oracles of God."

man who is to speak but amongst the
"let
the
Darbyites the
man
only to stand up for the Holy

to
Here the man is to
Spirit
speak through him.
ia
speak in accordance with the oracles of God, but

every Darbyite is an oracle of the Holy Spirit. We
are told the
that unto
Jews had a great advantage,
them were committed the
"because
oracles of
God
;"
but we of Great Britain have a far greater advantage,

became we have Oracle Darby alive and in our midst
[Mr. Darby died in the year

minister, let
giveth."
him do
Here again,
it
as of the ability
it is
the
but the Plymouths say they

that
God
in the
man who
"meet
any man
which God
"If
1882.]
is
to minister
on the principle
the
Holy Ghost alone has a right to sport"

Here again, the man-minister is to
meeting."
minister as of the ability which
God
givetli,
and
this
PLYMOUTH HERESIES.
146
must include every
sort of ability
which he
possesses,
whether by his natural or spiritual birth, because he

possesses no sort of ability whatever but what he has
received from
God
should not use his
on the Darbyite view, a man
but,
own
natural powers at
all,
as he
is
only to be the passive instrument of the Holy Spirit.
When
the greatest fool in the

assembly gets up, he
no more
to be questioned than if he
Paul, because
whom He
it is
pleases.
is
were the Apostle
an example of the Holy Spirit

using
The Scripture which directs that a
pastor must have the
endowment
must not be attended
to, for these new-light divines
of being
"apt
to
teach"
have
discovered that the only thing necessary is to watch the

movement of the Spirit." As a quaint old man once
"
They must start up when the Spirit jags

That these views, however inconsistent
they
said to me,
them."
may
"
with some others of their

statements, are
be
really held
by the Darbyites,
from the quotations
is
mani
incontrovertibly
have made, as well as from

the following extract, which has been taken
by Mr.
Govett and Dr. Tregelles from Mr. Haffner
That
fest
"
the practical denial of the presence of the

in the
Church existed
assured.
My
at
Holy Ghost
Ebrington Street,
am
fully
assurance of this arises from a con
versation I had with Mr.
Newton, just before leaving

Plymouth, on the subject of preparation for ministry,
when he said, that before coming to the Lord s table
he did not see it at all wrong to be
prepared with what

had
he
to
say
to the saints.
SPIRIT.
147
This, beloved friends,
me much, very much, at the time, and shook my

Our poor brother did thus practically
confidence.
shoclxd
deny the present leadings and guidance of the Spirit

He did not wait to be inspired in the
of God."
assembly
If the Darbyite principles be

correct,
no false views,
or views inconsistent with each other, could ever be
taught
the
in
never occur.
"Instead
of looking
Spirit should
whom He
vians,"
"The
p.
contradiction
could
revert to this point presently.
immediately to one
man, the
be waited upon, to minister through
pleased."
26.)
assemblies.
I shall
("
Reasons for Leaving the Mora
Quite ri^ht,
if
they are
all inspired.
manifested judgment of the Spirit of
one gathering of saints
is
valid for
all."
God
in
("Present
Correct
p. 39, as quoted by Mr. Govett.)
on
their
own theory
If the Spirit of God in
again
spires one assembly to deliver a particular judgment,
Question,"
other assemblies should consider the decision valid
all
and
infallible.
It
would certainly be a very
affair to try the

inspired
men
ticklish
in various
Plymouth
same point, as the consequences
of a variety of adverse decisions from a number of
tribunals under the direct guidance of the
Holy Spirit
assemblies on the
would be dreadful
thing to lay
for
all.
down
to
contemplate.
Hence
it
the rule that one decision
is
is
a wiae
valid
PLYMOUTH HERESIES.
148
how
Let us now see

their theory
far their practice
bears out
of the
sovereign guidance, movements,

and presidency of the Holy Spirit in their assemblies.
Of course, if the Holy Spirit preside, he will keep due
order, and effectually prevent the intrusions of Satan.
and of man.
The Holy
Spirit
surely too powerful
is
as a president to permit us to think that

for
Him
to be
overcome by either
man
a thought would be blasphemous.
with these fanatics
it is
possible
Such
or devil.
How,
then,
is
it
have already quoted, at page

88, the very emphatic lamentation of Mr. Mackintosh
?
regarding the conduct of some parties in the assemblies.
Just think of the awful impiety of charging the Holy

Spirit with presiding in the
meeting under such
cir
cumstances.
"
I confess to you,
my
says the author of
brethren,"
Worship and Ministry," p. 18, when some time ago

we had five or six chapters read, and as many hymns
sung, around the Lord s table, and perhaps not more
"
"
than one prayer or giving of thanks, it did occur to me

whether we had met to improve ourselves in reading
and singing, or to show

the Spirit was presiding,
rect,
and the writer
is
forth the
this
Lord
death."
must have been
far astray
If
all cor
when, in the next

God an im
sentence, he says he unfeignedly blesses
provement has since taken
place.
Just think of this
An
improvement has taken place in what was presided

over and guided by the Holy Spirit
!

"
It is in this
way,"
SPIRIT.
says Mr. Goodall,
"
149
the agency
London Bridye meeting (now Salter s Hill) is

working on the one hand superseding and suppress
of the
ing local responsibility, and on the other usurping the

authority of the Holy Ghost in the Church by its
ecclesiastical
documents."
("
Correspondence," p. 20.)
ration
1
86 1,
An
Walworth and
Priory
undoubted proof of
inspi
The Woolwich Assembly having in February

without waiting for a trial and in the absence
"
of evidence,
on ex parte statements, pronounced Mr.
Stewart to be excommunicate, thus practically deny

ing the unity of the body and the presence of the
Holy Ghost
in the Church, to our
humiliation."
ence
("Walworth
"
Introduction, p. 3.)
common shame and
and
Priory Correspond
Who
can doubt the Spirit
was presiding!!
"On the
23rd November 1860, a
circular
was
printed
issued, containing charges against
Mr. Stewart of
untruthfulness, dissimulation, and un
righteousness,"
signed on behalf of the Brethren meet
ing at Zoar Chapel, Jersey,

Denize.
p. i.)
"
"
("
Henry Bullock and Philip
Statement of Jersey
In relation to
this, Dr.
Case,"
dime
by Mr. Eland,
of Jersey writes,
believe the charges brought against Mr. Stewart
utterly fake,
and that he made every
opportunity of proving them
Mr. Eland,
p. 12.)
so."
("
effort to
JeiMJ
If the Spirit be acting,
have an
Case,"
Bullock and Dr. Currie deliver such opposite
men Is?
by
how do Mr.
state-
PLYMOUTH HERESIES.
150
it
"Suffice
to
says Mr. Stewart, in his
say,"
"Ap
that the whole of this shameful pro
"
pp. 14-34,
peal,"
cedure was got up by a faction, fed and fostered into
an exaggerated form by dissimulation and for a wellunderstood purpose.
more
... No pen could

the poor saints of
plexed in Jersey.
is
The
table
was
set
up there
as a matter of convenience than of

principle.
be done,
to
agent.
how
for fourteen years
God have been worried and per

Whenever a dishonourable action
.
one has not far to go to find an
How
describe
was
this
brought about
Through
the cunning craftiness of men, whereby they lie in
wait to deceive, aided by the counsels and appeals of

plausible sanctimoniousness
Is it
come
to
this
pass, brother Darby, that injustice, banished from the
slaveholders of America, has found an asylum in the
bosom of the Brethren

any
....
do not believe that
body could be found unless it be the

where such a wanton outrage could be
religious
Mormons
with impunity to truthfulness and honour."

would now dare to doubt the presidency of the
offered
Who
"
Spirit
The excitement and
Culverhouse, in his
"
confusion,"
says Mr.
Statement as to the Jersey, Guern
London Case," pp. 5, 10, "which prevailed at

sey,
the conference, precluded, I regret to
state, all sober
and
investigation.
to describe
...
It
is
impracticable, dear
brethren,
the true state of things, either in the
gatherings or at the conference.
Every remonstrance
PRESIDENCY OF THE HOLY
TIIE
is
unheeded.
threats,
it
At
to.
...
151
insolence,
slanders,
Insinuations,
and violence are resorted
an inquisition
SPIRIT.
designate
the meeting of the 2ist
A brother,
instant the doors were guarded and locked.
on applying for entrance, was seized by the throat and

thrust
back."
Undoubted proof
the Holy Spirit
Now, who
are
members
Was
mere theatre
"Our
Wigram, Dr. Cronin, and Mr.

are the chief and ruling
says Mr. Culverhouse,
members
to a
blasphemous
of this conference?
brethren, Mr. Darby, Mr.

Lean,"
of the presidency of
the idea not
Is
"
not the Priory literally reduced

.
Theatrical matters can only
be expressed in theatrical terms, and this, brethren, is

my excuse for such allusions." I have received a long
letter
from the person alluded to by Mr. Culverhouse

by the throat. He gives a most
as having been seized
lamentable account of the
sect.
He
says,
"On
enter
ing the meeting one Saturday night I was seized
by
I
and
and
strangled
nearly
my
bore for several days the marks of this old gentle
man s talons in my neck and yet this old gentleman
throat
by Mr.
allowed
still to
is
teach.
This account you will find
recorded in Mr. Culverhouse

there,
rushed
and examined
my
out in great fear
Several sisters
and alarm ;.one
like a menagerie of wild beasts.
glad that
pamphlet, for ho was
neck
....
said,
It
waa
am extremely
have been delivered from the worst Met
that a Christian
man
can meet with under the canopy
PLYMOUTH HERESIES.
152
of heaven
They pretend
to
be wholly led by
the Holy Spirit, whereas all things are arranged before
who
hand
give out
shall
who
lecture,
shall
pray,
I take these extracts
hymns."
who
shall
out of a letter
containing sixteen pages of similar, or worse, matter,

for the purpose of letting
some
of these
my
readers understand
"
"
garotting gatherings
how
are conducted.
If the Darbyites
wanted
ingly easy one
but to say they were presided over,
to prove the presidency of the

Devil at these meetings, the task would be an exceed
;
and directed by, the Spirit of God, is about as unblush

ing a piece of blasphemy as ever was uttered by mortal
man.
Mr. Groves, who was one of the chief founders of
Plymouthism, foresaw the condition into which his

party were certain to fall, and thus warned them in
the year 1836
one wherein
men
"Your
is
government will soon become
overwhelmingly felt the authority of

position which this occupying the
The
judgment will place you in, will be this the

most narrow-minded and bigoted will rule, because
seat of
his conscience cannot

fore the
and will not give way, and there
more enlarged heart must
to the Life of Groves.)
The
yield."
tions has long since been fully verified.
Bell
One
of Dr.
correspondents writes concerning Jersey
found that divisions and
among
(Appendix
truth of these observa
those Christians
differences
who meet
"
had crept in
in this simple
way,
SPIRIT.
153
and that there were three separate meetings in St.

Heller s, none of them walking towards each other in
that spirit which becometh saints.
How
these
disputes and fleshly strivings about questions, often
times to no
profit,
one end of the
March
Vessel,
have distracted the Brethren from
1863.)
2,
where these quarrels originate

Mr. Mackintosh, in
Christ
"
the heavenly
"Bethesda,"
by Mr.
was exposed, because
"Now
Man
"
(Earthen
not this a direct charge
Is
Holy Ghost, who
against the
other
country to the
is
said to be presiding
It surely
and
"
is.
Then,"
u,
p.
calls
but Mr. Newton (see

"
Christ
Adam,
to that
Trotter, pp. 4, 5) says
of His relation to
sentence of death that had been pronounced on the
W. N.,
whole family of man.
( Observations, by B.
He was represented as exposed to that curse,
p. 9.)
and
to the
Mr. Trotter,
to
doom
"
Adam, His own
that for the
God was
man.
It
was
Him
from
taught,"
continues
relation, as a
man,
God, was such,
to
hand
thirty years of His life the
first
stretched out, rebuking
chastening
that
of
that in consequence of Christ s relation
Him
in hot displeasure.
these
nonsubstitutional
in anger
of
and
Mr. N. taught,
sufferings
Christ
His baptism by John, or at the

In short, the doctrine held was such,
emerged, either at
cross
itself.
that one
who had been delivered from

how it must, if
his printed confession,

qualified Christ
for
it
remarks, in
true,
have dis
becoming our surety, our
sacrifice,
PLYMOUTH HERESIES.
154
our Saviour, for
I ask, if
siding
the
if,
He had
Holy
as Mr.
Himself!
to extricate
Spirit is
Darby
"
Now,
moving, speaking, and pre
says, it is
God
acting,
how can
such opposite doctrines, on a vital point, as those which

were broached by Mr. Mackintosh and Mr. Newton,
originate in the assembly, or be taught
utterly impossible
to say these parties
were in
It
is
Impossible
not the shadow of an excuse
have now separated, because they

with the Brethren at the time
full fellowship
Their separation
the above opinions were promulgated.
afterwards does not in the least affect the question I
am
discussing, except that
it
bears
still
more strongly
had really been presiding

and speaking through them, false doctrines and oppo
site opinions could never by any possibility have arisen.
in
my
If the Spirit
favour.
If such a thing were to occur
under the influence and
presidency of the Spirit, the sin would be directly

chargeable on the Spirit of God.
It
would make
Him
the originator of false doctrines and contrary opinions.

It
is,
therefore, impossible that the Spirit could be act
ing and presiding under such circumstances. Indeed,

with all the boast of the Darby ites about the presi
dency of the
believe
it
Spirit, it is evident
they do not fairly
themselves, because they have separated
Mr. Newton on account of

have publicly taught in
duct gives the

belief in their
the
the views
which he
assembly.
flattest contradiction
own
statements.
Their
to
is
from
said to
own con
their honest
In place of separating
SPIRIT.
155
from Mr. Newton on account of what Mr. Darby, in his

reply to Mr. Trench, calls
"
abominable
blasphemies,"
they should have received everything he said as infal

lible,
seeing that the Spirit presides at the assemblies,
and that the acting

Mr. Kyan, at page
of the
members
God
is
acting.
5 of his pamphlet, charges Mr.
Darby
Word of God, without any authority

whatsoever, upon .a famous passage which affects the
with
"
altering the
very foundation of the faith
He
also charges Mr.
physite
heresy"
itself
Christ
Mackintosh with
"
s divinity."
the old
the heavenly humanity.
Mono-
Now,
if
Mr. Newton, Mr. Darby, Mr. Ryan, and Mr. Mackintosh

all faithfully and fully taught their own views, which
they were honestly bound to do, in the assemblies of
the Brethren, during the time they were in connection,
I
want
to
know how
the Spirit was presiding while
they were giving out contradictory opinions on the

Could the Holy
most vital points in Christianity.
Spirit speak through
them and give out contradictory
Could the Holy Spirit preside and permit,

what no man would permit, false doctrines to be
opinions
Just think of Mr. Darby holding thut the

?
,
was presiding in the assembly at the very time
when Mr. Newton was promulgating opinions which
abominable
are characterised by Mr. Darby as
uttered
Spirit
"
"
blasphemies
Just think of the position of Mr.
Darby, who, in accordance with his

absolutely bound
to
hold
own
that these
"
system,
is
abominable
PLYMOUTH HERESIES.
156
"
blasphemies
are the actual utterances of the
Spirit, because he says,
Spirit in the
is
"it
who
individual
Holy
a manifestation of the
acts
...
God
is
it
"
acting
I fully concur in the following sentiments

father.
"
The Holy
of Biblical
in
words
Interpretation," p.
is
tian to have clear
and precise notions on
misrepresented and
enthusiasm.
It
of Christianity,
Holy
most
is
Spirit
my
Principles
only what
and only
every Chris
It is necessary for
for the teaching of the
from
"
"teaches
235,
revealed in the Scriptures
through the words.
The
says he, in his
Spirit,"
this subject
capable of being
dangerously perverted by
has been so perverted, to the disgrace
and
to the beguiling of unstable souls.
tide of fanaticism
that has lately set in
Britain, and which threatens
upon
to roll over the world,
has been raised by false views of the teaching of the
Holy
Spirit.
This deludes
many
but
still
more
are
furnished with a plausible pretence to renounce the

doctrine of the Spirit
view
as a
teaching, or to keep
dangerous doctrine.
it
out of
But the success
of the
forgery only shows the value of the original
not wise
some
who
will not look to
fanatics choose to go astray
tence of that guidance.

right
and errors on the
we
and he
is
as a guide because
under the
false pre
Let us avoid errors on the

left.
in implicitly following the

that
God
There
Word.
is
It
no safety but
is
in this only
are encouraged to expect the enlightening
and
SPIRIT.
157
constant guidance of the glorious Spirit of Truth.
The
Scriptures are the

in His teaching
mind
Word
by employing them
of the sinner,
To
He
honours them
to enlighten the
and carry on the education and
He
instruction of the believer.
out them.
and
of God,
teaches nothing with
mind
enlighten the
of the sinner
by the
knowledge of Christ, or to instruct the Christian in

the truths and duties of Christianity, without or be
yond the
Scriptures,
would represent the Scriptures as

Whoever pretends to learn
unnecessary or deficient.
from God
anything as
truths
to the
or duties of
a spirit of
Christianity, but through His Word, lias
the
in
This
fanaticism.
teaching of the
peculiarity
Spirit
through the word of the Spirit
is
the great
delusions of
safeguard which we have against the
Satan and the dreams of a crazy imagination. The
Spirit of
God
means of the
are taught
this
the
of God.
Holy
He
Scriptures.
by the
is
contained in the
always teaches through the

.
Though
Spirit, it does
are taught the true
Word
what
teaches only
Scriptures, and
meaning
all
Christians
not follow that they
of every passage of the
Indeed, the doctrine of the teaching of
affords
Spirit, properly understood,
no
evi
dence that they are correct in their explanation of
any passage whatever. The truth of their explanation

must rest on the arguments by which they support
ou the pretensions to divine teaching. The
it, and not
explanation of every uninspired
man must
be received
PLYMOUTH HERESIES.
158
no farther than
seen to be the necessary result of
it is
the words of inspiration.
Implicit acquiescence
in the explanations of Scripture
man
is
to
insult
some are
God.
How is
has a right to say, as
The
he assured that
Spirit tells
meaning of such a
the
is
by any uninspired
understanding, and an
in the habit of saying,
that such or such
it is
human
No man
a disgrace to
it is
the
Holy
me
passage.
and that
Spirit,
not a spirit of delusion, except from the evidence
that the interpretation
words?
The lying
false prophets,
with
true prophets of
is
the legitimate meaning of the
spirits
spoke of old through the
the usual formalities of the
all
Such
God."
are the views regarding
the operations of the Spirit, which I believe to be in
accordance with Scripture.
strict
They avoid
infidelity
on the one hand, and fanaticism on the other.
How
far this
Plymouth
sect has
opinions of its original founders
the
following
sensible
gone aside from the
may
be gathered from
observations of
regarding impulsive ministry:
"I
tell
Mr.
them
Groves,
it is
of
the same class of errors as those which characterise

(see i Timothy iv. 3)
being an attempt to
up a higher standard of holiness than God s and
must end, like theirs, in deeper sin. We as little deny
the truth of God s promise, that our bread and water
Popery
set
shall be sure,
we do
by going
that of the Spirit
to our daily
s
help,
work
to earn
it,
as
by studying God s Word
in dependence on His guidance in order to minister to
THE LAW A RULE OF

others.
of
We
have no more reason to expect the bread
than we
understanding
is
have
bread
natural
the
given us to
natural
obtain the one, and
the
attain
to
spiritual understanding
Paul
159
be miraculously supplied to us for feeding
life to
others,
LIFE,
thus
other;
exhortation to Timothy, that in order that his
in all things, he should give

profiting should appear
himself to
reading, to exhortation, to doctrine
he
should meditate upon those things, and give himself
wholly to them
"
(Life of Groves).
THE LAW A RULE OF

IT
is
a most glorious fact that the
LIFE.
and death of
life
Christ have brought us into a state of Christian liberty
the liberty wherewith
made us
Christ hath
free.
The Darbyites have taken advantage
of this fact to
ignore law as the rule of our
The man who
life.
claims exemption from law on the ground that Christ

in life has obeyed it in his stead, might exhibit a
semblance
it
of
although
consistency,
would be impossible
to
in
claiming exemption from
all
that they have obeyed
on their own
it
it
for
but
imagine anything more
inconsistent than the conduct of these
Christ has obeyed
error
Plymouths in
law, whilst they deny
them.
part, or that
If they
obeyed law on their own behalf, and
if
have not
Christ has
PLYMOUTH HERESIES.
160
not rendered obedience to
it
in their stead,
how
are
they to be exempted from it in any point of view?

Their only consistent course is to deny law in every
whether contained in the Scriptures
shape and form
;
or written on the heart.
They
will then be able to
dispense with Christ both in His life and in His death.

If there be no law, there is no transgression and no
need of a Saviour.
But
not admit
will
that,
on account of the
obedience of Christ, the Christian

the moral law as the rule of his
He
is
released
as
the procuring cause of his justification,
as the
grounds of his condemnation, before God,
from
and
released from
is
life.
it
because Christ has rendered, in his room and stead,

that perfect obedience, in
was unable
under law, but under

*
life
and in death, which he
In this point of view, he
to give.
grace.
is
not
perfectly true that,
It is
by the deeds of the law there shall no flesh be justi

But why is this the case ? Is it owing to any
fied."
defect
in
law
itself?
ness, or justification,
Certainly
not.
would undoubtedly
Kighteousresult
from a
perfect obedience to law, because we are expressly

told that "the doers of the law shall be justified."
It
is
not,
itself that
it
is
then,
no
entirely
on
account of
flesh shall
and
solely
any defect in law

its deeds, but
be justified by
on account of our utter in
ability to
render that perfect obedience which law
demands.
The
defect
is all
in ourselves.
We
cannot
THE LAW A RULE OF
LIFE.
be justified by the deeds of

law, because
able to obey
it
aright,
we
are not
and because we have broken
it
already.
It is not only true that
man
is
in the world
to say,
by the deeds of the law no
be justified, but
flesh shall
he
is
it is
also true that

every
under law in some

respect
under the law as written in the
is
ame
either the one
and that comes

practically
to about the
Although the Gentiles had not the law

the book, they had the law written on
the
heart, and, therefore, the Apostle
work
when
thing.
written in
the
that
book, or
under the law as written in the heart

or the other
of
the
"
the law
Gentiles,"
Paul says, they show
"
written in their hearts.
says the Scripture,
"
"
For
which have
not the law, do by nature the

things contained in the
law, these, having not the law, are a law unto them
selves ; which show the work of the law
written in
their hearts. ...
have before
We
proved both Jews
and Gentiles, that they are all under sin.
Now
we know that what
things soever the law saith, it
aith to them who are under the
that
.
law,
mouth may be stopped, and
all
the world
every
may become
God."
From this it is evident that all
are under law, whether written on the
heart or
revealed in the Scriptures.
If there be
man in the
guilty before
men
any
world who
not under law, the

passages I have here
quoted could not be true.
Where no law is, there is
is
no transgression. ... For sin
is
the transgression of
PLYMOUTH HERESIES.
62
the law
said to be
"all
whether we
under
under law
mouth
is to
No
to every
son of
There
Adam
all
are
under law,
That the whole human race
be stopped, and
mouth and
all
law written in the heart or
evident from the
is
guilty before God.

this.
must be
sin,"
call it the
revealed in Scripture.
is
who
hence both Jews and Gentiles,
"
all the
is
fact,
world
that every
to
is
become
no possible escape from
can be exempted.
the world.
If,
Jt extends
then,
we
are all
under law, either written on the heart or revealed,

how does it come that we are not under law, but under
grace?
There must be a sense in which both these
things are true, as they are Scripture doctrines.
The
passages I have just quoted prove that every
man
in the world
is
not under it?
under law.
In what sense, then,
is
he
Just in the sense that the work of
Christ has released
him from
of his justification
and
it
as the procuring cause
as the grounds of his
nation, but in no other sense.
condem
Christ has done for His
people what they could not do for themselves.
He
has rendered perfect obedience, in their place, to the
law in His
life,
and paid the
full
gression in His death, and in this
penalty of the trans
way He has
provided,
and bestowed on them, a complete robe of righteous

ness which releases them from the law, as the procur
ing cause of their justification and as the grounds of
their condemnation.
They
are not justified
by
the
deeds of the law, but by the righteousness of Christ
THE LAW A RULE OF

imputed
them
to
LIFE.
163
and they cannot be condemned by
the law, because Christ has paid the penalty in their
room and
stead.
The work
of Christ has released the believer from
law as the procuring cause of his

point of view, he
It
by no means
is
follows, however, that he is not
the moral law as the rule of his
In
different question.
the apostle that
we
under the law to
are
fact,
"
Christ."
we
life.
God
after the
inward
This
it?
if
If the Christian is
is
under
quite a
by
surely plain enough.

"
delights in the law
Now, how could he
he
is
not in any sense
not under the obliga
tions of the moral law as the rule of his
no sense bound by it
is
are expressly told
man."
delight in the law of God,
under
That
not without law to God, but
Paul further informs us that he

of
In this
justification.
not under law, but under grace.
He may
break
it
life,
he
is
in
continually,
and commit every crime in the calendar.

In fact,
lying, murder, and theft would cease to be crimes,
because there would be no law against them, either in
the heart or in the Book. Christ obeyed the law on
our behalf, in order that we might be clothed in a robe
of spotless righteousness; but
order that
we might
He
never obeyed
it
in
be set free from all obligation to
the moral law, and le permitted to live in a lawless
and
life
libertine condition.
were a
sufficient
If the obedience of Christ s
warrant for our release from
obligations to law as a rule of our
life,
all
on the very
PLYMOUTH HERESIES.
164
same mode of reasoning the atonement effected by the

death of Christ on the cross would be a sufficient
warrant for our continuance in
holds good in the one case,
other.
Under
it
If the
sin.
is
argument
equally good in the
men
these circumstances, of all
in the
world, the Christian would have the greatest liberty
only
man
in society
who
obligations of morality.
all
He would
with impunity.
for indulging in sin
be the
Avould be released from the
In place of releasing us from
obligation of law to God, the
work
of Christ should
to obey.
We
should neither
put forth the obedience of Christ
s life
as a reason for
make us more anxious
our release from the moral law as the rule of our
life,
nor claim the atonement of Christ as an argument for

our continuance in
from under law
to
sin.
Instead of taking us entirely
God, Christ has given us additional
reasons for obedience.
The
Scripture says
we
are
without law to God, but under the law to
How,
then, can
"not
Christ."
any man say we are freed entirely from

life ?
If we are not without law
law as the rule of our
10 God, we are surely under law to God.

under law to procure us life or salvation
We
;
are not
but we are
by which we should live. These

two things are entirely distinct, and the distinction
should never be lost sight of. It is for want of making
under law
as the rule
a proper discrimination of points
which
differ that
errors so frequently abound.
On
this point
Mr. Darby certainly goes far enough.
THE LAW A RULE OF
He
"
says,
Men
before
Moses,
Christians now, are not under
sweeping
LIFE.
165
Gentiles
and
since,
This
law."
It does not stop short
assertion.
a very
is
with that
portion of law which was confined to the Jews
but
it
includes law of every description, whether written on

the heart or revealed in Scripture.
The term
tion.
it
Besides,
law."
dictatorial style.
it.
thoroughly general
announced
is
it.
it,
Those, however,
his
in
and
all
Scripture?
also the
law
"
at the
What
committeth
must
Word
saith the
sin transgresseth
for sin is the transgression of the
This puts every sinner under law.

not under law
special
his followers
who tremble
of God, will take a different view.

"Whosoever
not under
own
no evidence to sustain
It requires
Darby has announced
believe
makes no excep
It
"
is
is
not under
law."
The man who
sin, if this
is
passage be true.
For when the Gentiles, which have not the law, do
by nature the things contained in the law, these,

having not the law, are a law unto themselves which
;
show the works
Take
care,
PauL
of the law written in their
You
the law written on the heart
knows
far better, for
hearts."
here place the Gentiles under

;
but the apostle Darby
he clears the Gentiles of every
On this point Darby is an infallible

and
Paul must hide his diminished head.
authority,
sort
of law.
At another
and
all
you say that, by the things

every mouth is to be stopped,
place, Paul,
which the law
saith,
the world
is to
become guilty before God
but
PLYMOUTH HERESIES.
j66
here, again,
Darby
covered that
Christians
is
a master for Paul, for he has dis
is
"Men
before Moses, Gentiles since, and
are not included in the world
now,"
thus to become guilty before God.
which
Harmless people
proved both Jews
!
have
Further, Paul, you say you
and conse
and Gentiles, that they are all under
are all under
under
all
as
sin,
they
being
quently that,
"
sin,"
statement of yours,
law, in accordance with another
that
Where no law
"
is,
there
is
no transgression.
sin is the transgression of the
For
Here, again,
law."
holds that a
however, Darby confronts you, for he
at all ; and
law
the world is not under
large portion of
as a necessary result of this, he is fairly
that
"Men
before Moses, Gentiles since,
are not under sin; or else
now,"
premises that
gression."
might
"Where
On
no law
Mr. Darby
practise sin to
bound
to hold
and Christians
he must dispute your

there is no trans
is,
principles,
Christian
any extent without breaking any
the heart or revealed in Scrip

law, either written on
for he says most emphatically, at the 2ist page of
and Law," that in the 6th of Romans
ture
"
Righteousness
"
the apostle declares there, as
we
are not under
law."
to
Hence
practice, or to sinning,
it is
indisputable that,
on Darbyite principles, a man may commit the greatest

crime in the calendar without violating any law of God.
This
is
glorious
news
for the libertines.
accounts for the extremely low
which
exists in
many
It also fully
state of truthfulness
instances amongst the Plymouth*,
THE LAW A RULE OF
am
if I
tion
167
to give the slightest credence to the informa
which has been furnished
had experience of the

reached
LIFE.
me
be correct,
it
me by
parties
If the reports
sect.
is
who have
which have
absolutely necessary for
.some of these people to be released from the obliga

tions of the
moral law as the rule of their
That we are
the law to
is
Christ,"
life.
without law to God, but under
"not
in perfect accordance with the
idea of the apostle,
when he
in sin, that grace
may abound?
we that are dead
"
asks,
Shall
God
we continue
forbid!
How
to sin, live
any longer therein ?

.... As Christ was raised up from the dead by the
glory of the Father, even so we also should walk in
shall
newness of
The same
life."
ideas I have been incul
law
cating in regard to our being released from the
the procuring cause of our justification, and as the
grounds of our condemnation, although we are not released from its moral obligations as the rule of our life,
are contained in this passage.
to
sin."
what
in
Now,
Xo man
can say
but
there must be
still
truly dead
to
we
sin,
We are
respect are
said to be
we dead
"dead
to sin?
are in every respect dead to sin
some view
because
which we arc
in
the Scripture
states
it.
What, then, is this view ? It must certainly be that

\\c are dead to, or freed from, the guilt and constof sin.
This is the only view which could
<juences
possibly be true.
It
could not possibly
are dead to the power, the allurements,
mean
that
we
and the tcmpta-
PLYMOUTH HERESIES.
68
tions of sin, because this
would directly
contradict, as
a matter of fact, the experience of every Christian in
The man who joins Mr. Darby in saying he

removed completely from the power, the allurements,
and the temptations of sin as completely as if he
the world.
is
were a dead
a Christian.
man knows nothing of what it is to

He knows nothing of the experience
the apostle Paul, or of the Christian

is
no
warfare.
be
of
There
such, state of sinless perfection in this life.
If
such were the case, the Christian could not possibly

fall
into
any
sort of sin, or be affected
by
it,
or back
This new-light doctrine of total death to the

of
sin was unknown to the apostle when he
power
slide.
"
said,
Brethren,
which are
of
meekness
tempted."
if
man
be overtaken in a
fault,
an one in the
spiritual restore such
ye
spirit
considering thyself, lest thou also be
Paul was behind the Darbyite
It is evident
this generation, because
improvements of
he thought
the brethren were liable to temptation, and, therefore,
were not like dead
men
in relation to the
advanced theology were
If this
correct,
We
possibly be tempted, or backslide.

lutely perfect.
sity for
pray
to be kept
and the
of the devil, the world,
we would be praying
which
it
of sin.
could not
would be abso
There would not be the slightest neces
watching against temptation.
superfluous to
power
we
to
was impossible
It
would be
from the temptations

flesh.
If
we did
so,
be delivered from a thing

for
u.*,
as
dead men, to
fall
TUB LAW A RULE OF

into.
LIFE.
unhesitatingly conclude, then, that
ture says
we
are deud to sin,
means no more than that we
and dead
169
when
Scrip
to the law,
it
and
are dead to the guilt
consequences of sin, and dead to the justification and
condemnation of the law, on account of what Christ
The man who argues
has done in our room and stead.

that
we
are entirely released from the obligations of
the moral
that
we
la\v, as
the rule of our
are dead to the law,
is
because
life,
by the same rule of interpretation,
to hold that
without sin in word, deed, or thought

because
solute sinless perfection
dead to
shall go this length
and
am
said
we
are
in a state of ab
we
are
Darby
itx-s
said that
it is
Consistency demands
sin.
it is
bound in consistency,
that the
quite willing to leave the
whole question to be settled by the judgment of the
how
public as to
far the parties
who compose the sect

man of sin
are to be considered as incapable as a dead

in
word, deed, and thought.
When
their deeds shall
establish this state of sinless perfection in the eyes of
the public,
will give
up the controversy.
In place of telling the brethren at Koine that they

were released from the moral law as the rule of their
life,
"
Paul says, at the gth verse of the I3th chapter,
Thou
shalt not
commit adultery, Thou
Thou
shalt not steal,
Thou
shalt not covet
mandment,
it
is
Thou
;
and
briefly
shalt not kill,
shalt not bear false witness,

if
there be any other
comprehended
com
in this saying,
namely, Thou shalt love thy neighbour as
thyself."
PLYMOUTH HERESIES.
70
Paul had had a wholesome fear of the Plymouth
If
Brethren before his eyes, he would not in this pal

pable manner have told the Christians at
Rome
that
they were to regulate their lives by those precepts of

the moral law
and
very evident to
it is
me
that the
Plymouths do not incline to keep this law, for in place

of loving
me
as themselves,
most of them, as
far as I
have had an opportunity of judging, hate me with a

most perfect hatred and I feel very certain, if they
had the power, they would persecute me with a most
;
Consequently, I conclude that

to
from the obligations
do
well
release
themselves
they
of the moral law.
thorough persecution.
"Again,"
commandment which was

l>e
It evidently did
unto death.
life
to
try,"
him."
p. 10.)
"we
ordained to
read,
And
life I
found to
the
not prove as a rule of
Sabbath, the Law, and the Minis
("The
This statement evinces a lamentable want
The law
either of perspicacity or of fairness.
is
here
put forward by Mr. Mackintosh as the procuring cause

of life, whereas he knows that no Christian holds such
a sentiment.
The Christian holds
rule for the guidance of his life
does not hold that he

or justification
by
as the poles.
It is
law
able to obtain
life,
is
but he
or salvation,
These two things are as distinct
it.
to procure life
be placed under
is
that the law
and conduct
one thing to be placed under the
by
it
it,
and quite a
different thing to
as a rule for our guidance as to
THE LAW A RULE OF
LIFE.
The man who cannot
character and conduct.
distinction should not attempt to write
who
sees it
and intentionally
shuffles
see this
and the man
it,
71
should not be
believed on any subject.

"The
law,"
rule of the believer s

life."
rule
but
if
Where
We
life
are said to be
"
we
are
under the law
to
is
Christ a
it
"
should have been
Christ,"
instead of being
Christ."
If Mr.
M. had power of
see that Christ is not a law,
would
And why
not the
our rule of
"under
but an example.
He
"is
under the law to Christ
discrimination, he
because
is
How
does he learn this?
Mr. Mackintosh were correct,
stated that
"
Christ
is
He an example ?
Just
has rendered perfect obedience to the law.
law and an example are two very different things.

to the laws
The man who renders complete obedience
England may be a good example for us to follow,

but he never can become the law of England. So is
of
it
He
with Christ.
has rendered perfect obedience to

a perfect example which
we
but in the very nature of things,
He
the law, and therefore
should imitate
is
cannot become a law; and we are nowhere told that
He
has released us from the obligations of the moral

to guide our conduct We are "not with
law as a rule
out law to God, but under the law to
Christ."
PLYMOUTH HERESIES.
172
VARIATIONS OF PLYMOUTHISM.
THERE
such a variety of opinion on different points
is
amongst the members of the
known by
the
title
of
sect
is
commonly
Plymouth Brethren, that I could
not undertake to enumerate
For practical
which
their peculiarities.
all
the
purposes, however,
sect
may
be
divided into three great heads,
the
Newtonites, and the Darbyites.
These three parties
Miillerites, the
most materially on fundamental points and as

have been charged with misrepresenting some of
differ
I
them, in consequence of not having pointed out the

distinctions
between them,
must now
refer to the
matter.
In the month of June 1862,

Mr. Maunsell, who,
from
I received a letter
I believe,
belongs to the Miillerite
division, complaining that I
had misrepresented the
views of his party.

fair- play,
have no
As
I will just let
sympathy,"
wish
to give
him speak
says he,
"with
every
man
for himself.
Mr. Darby
tenets, ecclesiastical, doctrinal, or prophetic.
give
you many
grave errors of his
full
"
peculiar
I
could
you have not touched
upon, which I greatly abhor, and so do the portion of

the division on the contrary side of his.
for myself,
we have
and
not,
for those
with
whom
...
can say
I associate,
that
and never had, the doctrines you con-
demn
in
him and
make
...
in his party.
173
have no objec
letters, as far as Messrs
Darby,
your
I was
but
concerned
were
and
Mackintosh
Stanley,
anxious that you should know that, about twelve years
tion to
to
aô, there
was a division amongst the Brethren called
demands
Justice
Plymouth."
state, that I fully believe
his
that I should thus allow
Mauusell to speak for himself.
Sir.
own
How
behalf.
may
further
what Mr. Maunsell says on
far all the Mullerites,
however,
do not pre
I have not
because
the
on
tend to say much
subject,
may
go with him,
read
many
another question.
is
of their writings.
one passage in
"
The
But
Letter of the
confess there
Ten
"
is
(this letter is
and eight others)

signed by Mr. Miiller, Mr. Craik,
which rouses
"We
feel
"explicitly
it
my
suspicions as to their orthodoxy.
of the
to
state
deepest
importance,"
say they,
that the views relative
the
to
held by those who, for

person of our blessed Lord,
bixteen years, have been occupied in teaching the
Word amongst
you, are unchanged.
The truth
re
lative to the divinity of His person, the sinlessness
of His nature,
and the perfection of His
sacrifice,
which have been taught both in public teaching and

in writing for these many years past, are those which
we
still maintain."
"
person
of our
Lord
Now, what do they mean by

?
It could
"
the
not be the Godhead,
because this was never doubted by Mr. Newton, whose

opinions they were called on to try.
Mr. Newton waa
PLYMOUTH HERESIES.
174
charged with giving Christ a sinful humanity, but he
was never charged with disputing the Godhead of

Christ
had
It
was the humanity alone, then,
Hence
to deal with.
I conclude,
of the person of Christ, they
"
The Ten
"
when they speak
mean His humanity, and
In order to remove any impression

about their sympathising with the views ascribed to
not His Godhead.
Mr. Newton regarding Christ
humanity, they say
they believe in the divinity of His person, the sinlessness of His nature, and the perfection of His sacrifice.
As the Godhead
not called in question, and as they
is
own
are declaring their
views regarding the point on
which Mr. Newton has been charged with heresy
humanity of Christ
humanity.
Otherwise, their observations would be
foreign to the subject.
If I
am
are thoroughly involved in the
when they
theory,
of Christ
that
"
the
they say here applies to the
all
s person."
The Ten
"
correct in this, they

"
"
heavenly humanity
say they believe in
Some
did not
parties
"
the divinity
may, perhaps, say
mean what they
they were only carried away by the
affirm
"
"
slang
that
of the
Darbyite school, without considering the true import

of their language
but I cannot adopt that explana

simply because we have no right to imagine that
they did not understand what they were saying. As
;
tion,
they are
men
of education
and leaders
of the people,
they ought to get credit for knowing the thing where

of they affirm.
I,
therefore, take their language as I
find
it,
their
and charge them with the
own
fair
175
meaning of
statements.
The above paragraph has given great offence to Mr.

As it is always my wish to
Craik and his party.
give the strictest fair-play to every man, I shall allow
In a
Mr. Craik to speak for himself.

received from
him
in
March
evidently were not aware,
letter
which I
he says,
1863,
when you wrote
"You
that para
graph, that Socinianism was one of the charges brought

against Mr. Newton.
...
do most solemnly
assert
that your interpretation of the expression referred to
one which never even entered into
is
do
believe, into
labourer?.
...
mind
the
think
it
right
my
any of
of
mind, nor,
my
fellow-
to suggest that
you
ought either to have made yourself acquainted with

the views which are held and taught amongst us, or
our views
to leave
(,
beyond the
letter of
meaning of the
appears
me
man
any sane
"
The
letter
of
Ten,"
"
last sentence,
Mr.
should have travelled
before forming
ferent writings,
to
In this
alone."
means that
raik evidently
The
and read
my
their dif
opinion of the
Ten."
Now,
this
a most extraordinary proposition for

to
make.
We
position and high education
here find ten
sitting
down
deliberate deliverance of their opinion
men
to write
of
on one of the
most momentous subjects which could engage their

Could there be any place so appropriate
attention.
for finding their exact
opinion of this point as in this
PLYMOUTH HERESIES.
176
Certainly not
very letter?
men amongst them
and yet one of the chief
suggests that, in place of judging
their views on this special point
document,
Was
what they meant.

of
Never.
from
this deliberate
should have gone elsewhere to find out
anything so absurd ever heard
As Mr. Craik
has here emphatically as
serted that he never intended the expression
animad
verted on to convey the meaning I have taken out

of
it,
frankly and unreservedly accept his declara
tion as true, both on his
At
of his friends.
own
part and on the part
the same time, I must express
my
regret that he and his fellow-labourers did not state

their opinions
on
this
momentous
subject iu language
that would have been above all suspicion
and that
did not require a person to read their other works to

find out
far
what they meant.
They should have been

But I believe the
more careful than they were.
plain state of the matter
is,
they were in a sort of
go-between position, trying to avoid both
sides,
and
then, as might have been expected under such time
serving circumstances, their deliverance did not ring
out that unmistakable sound which

done.
As they say
"
themselves,
We
it
should have
did not feel
it
well to be considered as identifying ourselves with

It would have been well, however, if
party."
had
written
so plainly that every person would
they
have known what they meant,
either
In his
letter
to
me, Mr. Craik
says,
"If
you had
VARIATIONS OF PLYMOUTIIISM.
177
given your views to the world on any subject, would

you think it right that a single doubtful
should be
made
expression
the subject of a serious
I
charge ?
"
have no
difficulty whatever in answering Mr. Craik s

If I had published a direct and deliberate
question.
opinion on any subject, and afterwards, in some casual,

indirect, and unintentional way, had dropped some
doubtful expression on the same point, I would certainly

consider
only fair that the doubtful expression should

be interpreted in accordance with the deliberate
opinion.
No doubt of this. But this is in no sense the case of
"
The
it
Ten,"
because, in place of being incidental, casual,
or unintentional,
it would be
impossible to imagine any
thing more serious, deliberate, and intentional, than a
letter written
by ten men
for the express

purpose of
stating their opinions concerning certain charges brought
against them.
not what
is.
If this letter be not

deliberate, I
No man who
signed
of the interpretation put on its
it
know
should complain
ambiguous parts
but
he should censure himself most severely for

having
made any of it ambiguous and especially for
having
used the least shuffling respecting such a momentous
;
question as the divinity or humanity of Christ.

Mr. Craik says, "By the
divinity of His person
we meant neither more nor less than would be under
stood by the other phrase,
Godhead of
Christ.
nation of a
The
heavenly humanity, so far as I know, was

not at that time held or taught by anybody." The
M
PLYMOUTH HERESIES.
J7 8
that it
statements on this point are so contradictory
not on the spot at the
is difficult for one, who was
con
time the divisions took place, to come to a right
Mr. Craik here leads us to believe that the

not held or
doctrine of the
heavenly humanity was
of "The
letter
the
time
at the
taught by anybody
discussions
the
time
the
at
Ten was written that is,
clusion.
"
"
"
and divisions took

doctrines in
1847 (see
Dr.
whereas
page 4);
by W.
"Bethesda,"
his
Tregelles, in
dated Plymouth, March
"Letter,"
Mr. Newton
place concerning
15,
Trotter,
published
1849,
which
a faithful account of these divisions

purports to give
will
and
1847, states as follows:
in 1845, 1846,
"I
I knoiv to
instances
expressions which
give a few
the Lord was
that
eaid
was
It
used.
been
have
and that the name,
of Adam
man, but not the son
Son of man, was simply a title that His humanity
divine ; that it was a spiritual human
was
;
something
ity ;
that
He was
man
He was
mother, but that
His Father;
not a
that
of the substance of
of the substance
the expression,
His
of God,
without father,
without mother, without descent, related to our
Lord
and that the genealogies both in Matthew

as man
and Luke were those of Joseph, His reputed father,
;
and not
cut
Him
of
"
Israel.
so that the Scripture has designedly

from that of
the
from
family of man, and
Mary
off
It is not easy to reconcile
Dr. Tregelles on
Mr. Craik with
this point, as they directly contradict
each other
but
179
believe Dr. Tregelles to be entirely
in the right.
There
one statement in Mr. Craik
is
has placed
me
a letter
which
in a condition of utter amazement.
had argued that the expression in the letter of The

Ten must have applied to the humanity of Christ,
"
"
because the question of His Godhead was not in de
and I stated that Mr. Newton, though charged

with giving Christ a sinful humanity, was never charged
with denying His Godhead. To meet and overturn
bate
this
essentially
"The
to
Ten,"
the
fact
accused of
the clearing of
important point in
Mr. Craik says,

to
that
assert
If
Socinianism."
is
"it
Mr.
entirely contrary
Newton was not
Mr. Craik be not speak
ing after a thoroughly Jesuitical fashion, the
term
Socinianism here must be meant to apply to a denial

of the Godhead of Christ, and not to any special views
on any other supposition his

statement would be no reply whatever to my assertion,
of the humanity, because
that Mr.
the
Newton
Godhead of
Newton
is
"was
Christ."
new
certainly
cannot believe it
never charged with disputing

This accusation against Mr.
light to
He may have
me
but
confess
been charged with
holding views somewhat allied to Socinianism in re

gard to Christ
s
humanity but that he was charged
with joining Socinua in denying His Godhead, it a
thing which I am not prepared to accept, notwith
standing Mr. Craik
assertion on the subject
have
PLYMOUTH HERESIES.
180
not read
of the writings of the Miillerites, but I
many
have read more of the publications of the Darbyite

enemies of Mr. Newton than I would like to read
again, and
have never yet observed one sentence

as charging Mr. Newton with deny
which struck me
ing the Godhead of Christ.
It is hardly credible to
on this head could have

suppose that the charges
been made without being put prominently forward in
their different publications.
Trotter
"the
tract called
circumstances which
Letter of the Ten.
Take, for example, Mr.
"Bethesda."
In
"First,"
occasion
gave
says he,
for
The
847, a doctrine was found to
be promulgated by Mr. Newton, by which our blessed

Lord Jesus Christ was represented as exposed, because
of his relation to
Adam,
to that sentence of death that
had been pronounced on the whole family of man. He

was represented as exposed to that curse and to the
doom
of
man.
It
was taught
that, in consequence of
relation, as a man,
for the first thirty years of His
such
was
that,
God,
hand of God was stretched out rebuking Him
life, the
Christ
relation
to
Adam, His own
to
in anger
and chastening
Him
in
hot
displeasure."
Not a word here about the Godhead. It is

the humanity. However objectionable the
stated
They
may
be,
Nay, more
about
doctrines
they have no relation to the Godhead.
are specifically limited to the
cerning
all
there
is
humanity of
no mention of
Christ.
this charge con
the Godhead in the letter of
"The
Ten,"
but rather the opposite.
Ten,"
"In
would seek
".we
conclusion,"
to impress
upon
the evil of treating the subject of our Lord

as a matter of speculative or angry
say
all
s
"The
present
humanity
This
controversy."
God
does not look very like a charge concerning the
head
it is
on the humanity.
specially
that this charge respecting the
assert
Si
do not
now
Godhead was
never preferred, because
my
knowledge
to accept it
sent possess.
but
it might have been without

must say, I am not prepared
without further evidence than I at pre

I
strongly suspect that Mr. Craik, in
his anxiety to save
"
The
Ten,"
has been maligning Mr.
Newton.
If the reader turns back to the 1 531 page of this work,
he will find a highly important quotation from Mr.
Trotter s tract called

tion
l)e
that
"Bethesdo."
Mr. Trotter
is
supposi
it
must
Newton has promulgated some

Whether Mr. Trotter s statements,
however, are correct or not,

personal concern to me, as I
them.
correct,
my
in justice to Mr.
facts.
fairly.
But
Mr. Trotter s position
It is not in
up
as
not of the slightest
is
am
no way responsible
in
Seeing they are in print, I
only to quote them
it
the
credit,
granted that Mr.
dreadful opinions.
for
On
worthy of
far
as I
power
if
is
now know
responsible
they are not strictly

a most serious one.
to decide
Newton and
am
the question, but
myself, I
must
clear
the true state of the
PLYMOUTH HERESIES.
82
On
June
the 2ist of
Newton wrote me
1862, Mr.
note, in which he says,
am
"I
not surprised at the
misapprehension that has led you to say what you

for
have respecting me, at the close of your tract
indus
so
some
have
been
sentiments
by
persons
my
;
misrepresented, that
triously
if
ful, indeed,
you
now
send,
you will
see in a
doctrines are the very reverse
am
me
with intense interest

to
free
Newton
confess
considered
non-substitutional"
that,
my
read this note,
too,
might
"All
in
adduce
His
that end,
works he
I therefore read the
that
bearing out Mr. Trotter
"
that
Newton s heterodoxy.
sent
moment
never imagined, after reading Mr. Trotter s

that there could be the slightest doubt of Mr
because
tract,
however,
If,
at the publica
of those imputed to
was greatly surprised when
me."
would be wonder
it
not deceived.
have the kindness to glance
will
tions I
many were
these
works,
s explicit
the
the
of
very
unmistakable
proofs,
And
care.
so
from
far
statement that Mr.
sufferings
taught
the most
many
and great
but
one
Christ
life
reverse,
and
language.
will
suffice.
to
says Mr. Newton, "were
and none ever came on Him, from the
sufferings,"
cradle to the grave, but as the Redeemer.
... He
was ever acting as the surety of God s people, and,

endure under
therefore, whatever sufferings He might
the righteous government of God, they
as one
who was
suffering all
that
He
came on
Him
did suffer for
183
the sake of others, as their appointed Redeemer and
His own personal holiness and excellency
Sacrifice.
were not affected

6.)
5,
j.p.
Indeed
here.
ward
thereby."
{"
Our
Suffering
Surety,"
There can be no mistake about his views

I
must say that Mr. Newton puts

most intelligible manner.
for
his opinions in the
person
may
disagree with him,
and may consider
his
but there is
opinions inconsistent with each other,
him. Con
hardly a possibility of misunderstanding
the following statement
sequently I was surprised at
"
in the letter of
us
we
"
"
The
tracts
some
of
to be written in such an ambiguous style
knew
that
The Ten
shrunk
greatly
from the
of
responsibility
Many
giving any formal judgment on the matter
would not be able to understand what the tracts con
tain,
because of the
This
is
mode
of expression
not the case with any of those
employed."
have read.
Mr. Newton does not leave one in doubt as to the

In this respect, his works contrast
opinion he holds.
most favourably with the ambigious, double-dealing,

Jesuitical writings of some of his opponents.
Having arrived
felt
at this stage of the proceedings,
about
uncomfortable
pamphlet.
knew
had not misrepresented a

stated
by Mr.
Trotter,
ceeded his statement.

to circulate a single
the
was not
my
blame, because
single item of what wua
nor had
But
circulation
to
of
still
in
felt
the least ex
a reluctance
word about the absolute truth
PLYMOUTH HERESIES.
184
of
which
to
do?
had reasonable doubt.
I
I
had
thousand copies of
my
What, then, was
On
pamphlet unsold.
made up my mind to lose and

and issue a new edition, in order to
consideration, I
them
all,
Newton
straight with the public, provided
prove to
me
statements.
between two and three
at that time
lie
mature
destroy
set Air.
wôuld
that Mr. Trotter had falsified his printed
Without
this proof I could not proceed
one
step, because 1 would not otherwise be justified

in throwing a slur on Mr. Trotter s character. There
was no
possibility, that I could see, of reconciling
Trotter
and Mr. Newton s statements.
not both be correct

I
Mr.
They could
but which of them was right

to decide.
On one point
was not in a position
the
point of
was
at direct variance
Newton s.
Mr.
substitution
But then
with
I felt
all
Trotter
I
statement
had read of
Mr
could not fairly judge
Mr. Trotter, because Mr. Newton had not sent
me
the pamphlet from which Mr. Trotter professed to

quote.
I therefore
came
unless I
saw
Trotter.
If I were to do
to
the determination that,
pamphlet with my own eyes, I

would not withdraw one word I had quoted from Mr.
this
so,
would be doing Mr.
Trotter a great injustice, by impugning his veracity.
Mr. Trotter has made his quotations fairly from Mr.

s pamphlet, he has a
right to be upheld and
supported, no matter how inconsistent those state
If
Newton
ments may be with other writings of Mr. Newton
s.
I
would judge the matter
at issue
185
by the pamphlet,
and the pamphlet alone.

Impressed with these views,
wrote, on the 2ist
July 1862, to Mr. Newton, as follows

I
may
"
However
far
from the viewa contained in the books
differ
you sent me,
must say
which your views are
am much
honest, intelligible, and
pleased with the
straightforward
I will
set forth.
be
manner
much
in
obliged
you Bend me the tracts you have withdrawn from

circulation, and from which Mr. Trotter has quoted on
if
the 4th and 5th pages of
BeUiesda.
If I find, as I
expect, that he has misrepresented you, I will go to
the expense of
getting out another edition
pamphlet, in order that you

I am concerned."
No
me to go farther than
may
of
my
be set right as far as
person could reasonably expect

this.
sitated to go thus far, as
Indeed, I was not neces
Mr. Newton and Mr. Trotter
had a right to settle their own dispute. However, as

Mr. Newton a note to me conveyed so decidedly the im
pression that he had been grossly misrepresented, I
felt
anxious to have the case placed fairly before the
world.
way
in
Now,
which
it
was by allowing
the pamphlet
appeared to
me
there was only one
this could be properly

it
itself,
done
and that
to be shown,
by an examination of
that Mr. Trotter had dealt unfairly
and had misrepresented the views of

This was a simple affair, and one easily
in his quotations,
the writer.
settled.
The pamphlet would ppeak
for
itself.
Be-
PLYMOUTH HERESIES.
86
sides,
it
appeared most fortunate that the document
should be examined by a person
My
both parties.
He
the tracts.
who was opposed to

was great when I
Newton
received a letter from Mr.
me
then,
surprise,
only one copy of them himself, and

that he should keep
declining to send
said he could not do so, as he
them
for
had
was important
but if I hap
reference
it
pened to be in London, he would be glad to let me

have a sight of them. He also said, as his reputation
was already injured as much as it could be, he would
me
not wish
to
Mr.
pamphlet.
do what
Newton
my own
proposed about
is
fully capable of thinking
but he has not adopted the plan I would

have taken under similar circumstances. If I thought
for himself
would be
my
character.
had been misquoted and misrepresented,
very sorry to allow
any man
to blacken
would soon expose his dishonesty by republishing

every line of the work upon which he founded his
I
statements.
let
the
This would give
appears to
me
all parties fair play,
for themselves.
public judge
to labour
and
Mr. Newton
under one great mistake.
seems to think that the public ought to be
He
satisfied
Mr. Trotter has misrepresented him, because the senti
ments Mr. Trotter attributes
to
him
are inconsistent
with plain statements in several of his works. In this

It matters
view, I believe, he is entirely mistaken.
not what his other works
him
of a single charge
may
say
would not
clear
Mr. Trotter has brought against
him, provided those charges can be
187
and
fairly, fully,
plainly substantiated from the publications from which
Mr. Trotter professes to quote.
The
inconsistencies of
an author s statements are no proof that such state

ments never were uttered. If Mr. Newton is to be
cleared of Mr. Trotter s charges,
it
must be done by
showing that Mr. Trotter has falsified or garbled his

quotations, or put a construction
the language
other
way
is
on the words which

There
not fairly able to bear.
which the thing could be done
in
no
is
and,
therefore, as
Mr. Newton has not placed his tracts
before me,
feel
compelled to allow Mr. Trotter and
Mr. Newton to speak for themselves, and

public to draw their
own
conclusions.
leave the
have trans
ferred Mr. Trotter s statements to this edition of
work, because,
if I
were to expunge them,
my
would be
judging the matter without sufficient evidence from

the original documents, and I would thus very im
properly cast a slur on Mr. Trotter s moral reputation.
In the present state of my documentary information,

As Mr. Trotter s and
I must leave the matter thus.
Mr. Newton s statements are contradictory, they cannot
both be correct, but I would not be justified in under
taking to decide between them, unless I saw the docu
ments on which the statements are grounded.

Let this dispute be settled as
certain,
the existence of
such
it
may, one thing
contradictory
is
state
ments, and of such opposite opinions on vital points,
PLYMOUTH HERESIES.
88
an indisputable proof that the assumptions of the

Darbyites about their own inspiration and the presi
is
dency of the
"
The
failure,"
fess to act
have no foundation in truth.
Spirit,
says Dr. Tregelles,
"
of those
who
pro
on certain principles does not condemn the
;
otherwise, what shall we say of
the churches planted by the apostles of
Christ, which
so soon departed from the truth of God both in doc
principles themselves
trine
and practice
"
?
("
Three
Letters,"
p. 3.)
As
be
lieve Dr. Tregelles does not

agree with the Darbyite
inspirations, and as I imagine his observations are in
tended to apply under ordinary circumstances, I at once
accede to the truth of his statement.
duces
one in point, and answers
is
present moment.
The
practice, to the
they contained
case he ad
purpose at the
apostles, because they were in
spired, delivered infallible instructions,
and
The
my
churches
both on doctrine
but the churches, because
uninspired men, went aside from the
instructions delivered
by the inspired
The
apostles.
errors of the churches did not affect the correctness
of the
inspired instructions they had received, but
they conclusively proved that the parties who com

mitted the errors were not acting under direct in
So is it with the Plymouthites.

they contradict each other on vital points,
spiration.
certain indication that they are not

acting
direct movements of the
Spirit
is
not presiding.
Holy
Spirit,
When
it
is
under the
and that the Holy
False doctrines and erroneous
practices could never arise
189
under the presidency of
the Spirit of God.
Such was the

ton
printed.
state of matters regarding
Mr.
the time a previous edition of this
s case at
Still I
New
work was
could not feel satisfied with the condi
There was something mysterious which

could not get under. If Mr. Newton had changed
tion of affairs.
I
his
views at the time he withdrew the
pamphlets from
easy for
him
to
obnoxious
would have been very

have announced the change in unmis
circulation,
it
takable language, and then the whole dispute would
In place of doing this, however, he

with industriously misrepre
have been over.

charges his
opponents
senting his views.
It
thus becomes a question of mis
representation of facts,
and not a change
of opinions.
Mr. Newton might have settled this as easily as pos

He was fairly bound
sible by reprinting his tracts.
either to stand
by them or
He
were wrong.
to
acknowledge that they
has not, strickly speaking, done either.
In place of standing up for his published opinions, lie

and instead
tracts from circulation
withdrew the
acknowledging error and a complete change of

opinion, he charges his opponents with misrepresent
of
ing the views contained in his
seemed
get
to
me
* sight of
tracts.
so extraordinary that I
the pamphlets.
have
This conduct
was anxious
to
now had an oppor
though not from Mr. Newton, of perusing the

documents, and, in justice to j&Ir. Trotter and all parties
tunity,
PLYMOUTH HERESIES.
190
concerned, I feel
of this work.
made
from
tion
but I
my
to
fairly
him
by Mr. Trotter
in a former edition
very disagreeable thing to quote
It is a
which have been withdrawn from
tracts
duty to examine the ques
would not be dealing
after the reference I
that
my
If I were to shrink from this subject at
tion at issue.
present, I
to be
it
previous publication has placed
tion between the
circula
be unavoidable just now, seeing
feel it to
two
me
in a posi
and that position un
parties,
favourable to Mr. Trotter.
In his
Jesus,"
"Remarks
on the Sufferings of the Lord

1847, and
written at Plymouth, July 26th,
published in London in 1847, Mr.

in the
Psalms, where
experiences of His
we
spirit,
Newton
specially read
we
says,
"But
the inward
find not only the suffer
ings of those hours of public ministry
not only the
and reproach that pertained to Him as the

which
appointed servant of God, but sufferings also
and
because
was a man,
pertained to Him, because He
sufferings
He was an
Israelite;
sufferings, therefore,
which cannot
be restricted to the years of His public service, but
which must be extended over the whole

during which
He was
of the condition into
more into which

i, 2).
for
Now,
it
sensible,
which man had sunk, and yet

had sunk in His sight" (pp.
Israel
appears to
misunderstanding here.
make
of that period
under the hand of God,
the language
me
that there
It
much more
would be
is
no room
difficult to
explicit than it is
and
be not heretical,
if it
tute heresy.
The
know
"as
most pointedly
those which
sufferings of Christ are
and carefully divided into two
He endured
191
not what would consti
classes
God
the appointed servant of
;"and
which pertained to Him because He was a man,

and because He was an Israelite
sufferings, therefore,
those
"
which cannot be
restricted to the years of
His public
most emphatic distinction is here made

between His public and private position. He is not
service."
only represented as suffering in His capacity as the

appointed servant of
stated to have suffered
God
but
He
is
also specially
under the hand of God
"
"
as a
man and an
Israelite, and that in the way which made

sensible of the condition into which man had
Him
sunk.
If
He suffered under
and that in such a sense
the
hand
of
as to exclude
the appointed servant of God,
it is
God
as a
man,
His position as
indisputably mani
fest that this
portion of His sufferings was
stitutional."
Nay, more, such sufferings would inevit
ably
make Him
endure in
life
a sinner
circumstances, Christ was not
fit
we
Under such
to be a Saviour.
only consistent view which can be held
He
non-sub-
otherwise the sufferings
are not the result of sin.
in everything which
"
is,
The
that Jesus,
either did or suffered from the
cradle to the grave, was standing, in the strictest sense,
in the position of the appointed servant of God,
was
who
obey and suffer in the room and stead of His

It was on account of His chosen ones that
people.
to
PLYMOUTH HERESIES.
192
everything occurred, and not by the mere accident of
His birth
as a
"
man and an
who, as
change.
to
.
Israelite.
He was one
His essential relation to God, could know no
But what were the new relations assumed,
continues Mr. Newton,
Personally,"
when He was made

the law, and were
flesh,
born of a woman, made under
they relations that necessarily brought
them 1
suffering with
the reply.
"
Surely
we cannot
hesitate as to
Creation groaned in the bondage of
That groan was a penalty an infliction

to work on the human
corruption.
from the hand of God, intended
The Lord Jesus expe
soul certain results of sorrow.
rienced those results.
Cursed
is
It
had been said
the ground for thy sake.
sweat of the brow (and
many
to
Adam,
Labour, sorrow,
other things might be
added), were not circumstances fortuitously connected
with the
2)leasure
human
family
they were
inflictions in dis-
from the hand of God, and under these
tions because
He was
a man, Jesus was found.
inflic
But He
had not merely become connected with the sorrows

and sufferings of man. There was a part of the human
family that had been brought into peculiar nearness to
God,
nourished and brought them up as
who had
children, but they had rebelled against Him.
This
was
They had fallen from that ground of
had earned, by
professed obedience, and like Adam
Israel.
their
disobedience,
broken law.
the
fearful
inflictions
Such was the condition
of
of Israel
God s
when
VARIATIONS OF PLYMOUTH ISM.

Jesus came amongst them.
understood because
Lest
193
should be mis
say Jesu*, like the prophets
who
had gone before, was exposed to inflictions from the

hand of God, I beg that it may be remembered that
He was
personally
ing as
ings of His
life,
it
quite as
lepers.
much
would lead us
inflictions
to
show that
far to
Was,
to
man
all
man, and
as
is
His
laid
there
on
man
as
were any
be exposed
the inflictions that

to
Israel as
that
is,
Israel
exposed to
a different thing from actually endur

faith,
contributed to preserve
He was by His relative

He was threatened.
.
wrath
position
then, the Lord Jesus
To be obnoxious,
certain things,
life
if
He would
subjected during His
ing them.
relative
respect of Israel,
Surely the same reasons that
to those inflictions as well.
No
suffer
His death,
admit that He suffered under certain
analogous inflictions on Israel,
were due to
These
as those of
which the hand of God had
man, would go
answer,
They reached His person through and
because of others.
pleased
and of man.
though dwell
taint,
Him because of the

Him to assume in
only reached
which
from every
free
were in the midst of
it
His prayers, His obedience, all

Him from many things to which
position exposed,
.
infinite wrath, not
On
the cross
and by which
He
endured,
wrath in chastisement, but
wrath in vengeance and during such a season all interferences of the Father on His behalf must necessarily
;
be withdrawn
but during
all
the chastening* of His
PLYMOUTH HERESIES.
194
previous pilgrimage this was not

ally
strengthened,
refreshed,
Him.
sent to comfort
substitute for
amongst
sinners"
are easily
So
sinners,
so.
He was
sustained,
continu
and angels
different is the place of a
from
the place of
suffering
Although these extracts
(pp. 4-11).
enough understood, they are quite contradic

Mr. Newton admits that in His
tory to each other.
"
relation to God, Jesus could
that
He
was personally
"
free
know no
the whole line of his argument
is
His assertion that Jesus
this view.
will not keep
a position
Him
clear of
it,
which involves
it.
"
but
a contradiction to
is free
when he
We
and
change,"
from every taint
from
places
taint
Him
must not
in
forget
that he has already divided the sufferings of Christ

into
two
those of the appointed servant, and
classes,
those of the man.
Under such a
This
is
a fundamental distinction.
division, those
which He endured
as the
servant must have been as the representative of His
people
but this representative position
is
excluded
which subjects Him to suffer

ing in His capacity merely as a man and an Israelite.
Keeping Mr. Newton s distinction in mind, there is
by Mr. Newton s
division,
something awful in the statement that Jesus,
He was
man,"
from the hand of
suffered
God,"
"inflictions
and that He was under the
curse pronounced against the ground for
and that
many
He was
things,
"because
in displeasure
Adam s
sake
to, and threatened by,

which
He
was
from
preserved only by His
obnoxious
His
prayers,
to Mr.
and His obedience
faith,
Newton s
195
It is
no
relief
position to tell us, as he does, that
Jesus suffered only on account of the relative

position
He
assumed in regard
the sufferings reached
to
man and
Him
to Israel,
Mr. Newton does
others, for this simple reason, that
not
mean the
and that
through and because of
position of a substitute
Through others and because of others
by these terms.
very far from

being the same thing as in place of others and for
Newton makes
Indeed, Mr.
others.
enough himself
when he draws
this point plain
own
distinction
the sufferings of Christ on the cross and
l>etween
the chastenings of His previous

"so
his
is
pilgrimage,"
different is the place of a substitute for
"all
and
says,
sinners-
from the place of suffering amongst sinners." It was

not in His capacity of the Appointed Servant that He
endured these
the fact that
On
this
life sufferings,
He was
but merely on account of
"dwelling
view of the
case,
in the midst of
lepers."
the sufferings of His
life,
previous to the cross, were not connected with His

as
people,
because
amongst
sinners,
"through
midst
their
-- the
others and
He was
but
only
birth
to
representative,
He happened by His
placed,
sufferings
because of
reached
Him
in
whos-e
others"
and not because
He was
representative and stood in their stead.

inevitable doctrine
which
have quoted.
promulgated
in
occurred
be placed
the
This
tract
their
is
the
from
PLYMOUTH HERESIES.
196
The view
tions.
that
is
opinions
"Since,
He was
He was
have already taken of Mr. Newton

sustained
fully
he continues,
then,"
chastened
;.
and we
all
is
"it
He was
and since
punished substitutionally,
How
could
observa
admitted
acknowledge that
not chastened because of personal
was perfect
all?
further
his
by
sin, for
He
not until the cross
why was He chastened at

He was made
be but because
it
experimentally to prove the reality of that condition

into
which
but
others,
more
especially
Israel,
had
sunk themselves, by their disobedience to God s holy

law, a condition out of which He was able to extri
cate
He proved that He
own perfect obedience.
Himself, and from which
could extricate Himself by His
The manner
in
which the Lord Jesus experi
enced outwardly sufferings that immediately flowed
from the
curse that
was resting upon
Israel,
can
only be gathered from an examination of the pas

sages in the Psalms
subject.
and elsewhere, which
personally accursed, because
people
on
servant
of
refer to this
Observe, I do not say that Jesus was
whom
curses
God were
He
were
formed part of the

resting.
to go voluntarily,
Suppose a
and dwell
with the people of a wicked and abandoned island ;

and suppose inflictions from God such as drought
or famine
of
were sent upon that people, the servant

personally accursed because he
God would not be
suffered or pined
under those calamities.
It
would
him
reach
of
as an innocent person
others
yet
who
in consequence of
197
suffered because
his
position,
he
would be obnoxious, that is, exposed to all the inflic

tions that the hand of God might be directing
against
that evil
generation" (pp. u, 12).

Notwithstanding
Mr. Newton has said here about the sinless per
fection of Christ and His personal freedom from
all
the
curse,
contained
doctrine
most objectionable.
It
the
in
the
paragraph
excludes
entirely
is
Christ
His people, and

representative
makes Him, by the mere fact of His birth as a man
position as
and
an
of
be chastened by God, and to
to
Israelite,
experimentally feel the reality of the condition into
which others had sunk themselves by disobedience

God s law, and to feel this in such a way that He
to
required to extricate Himself out of
and
also states that
it
which
Israel
He
it
by obedience
flowed from the curee that was resting

all this,
be
it
experienced the sufferings
on
observed, not as His people
representative, but by the mere condition of His birth

as a
man and an
plorable
salvation
doctrine
to
Israelite.
!
How
a Saviour
Surely this
is
any man could

who required to
M0>t
de-
trust
bis
extricate
Himself from a cursed position, like the one de

mystery to me. Mr. Newton s illustration
scribed, is a
from the
"servant
of
God
in the
abandoned
island,"
shows that he did not consider Christ as standing,

whilst
bearing these chastisements or sufferings, in
PLYMOUTH HERESIES.
198
the room and stead of His people in any sense, but
because of
only as exposed and liable to such things
the mere accident of His birth as a man and an
Israelite,
same way
in the
as
the
and not
dropping into the island,
his
fact of
the representa
as
He was
tive of the people in that island.
the
in
servant
abandoned island suffered from the mere
Buffering
This
in the midst of others, but not for others.
is
very different position from the one which recognises

Christ, in
every particular from the cradle to the
in such
grave, as the representative of His people
sense
that
everything
He
and everything
did,
which happened to Him, was in some special point

of view in the room and stead of His people.
In his second pamphlet, called
The
a Tract, entitled
September
Newton
for
ist,
"Observations
Sufferings of
Christ,
1847, an^ published in
says in regard to Christ,
"He
on
dated
1847,
Mr.
was exposed,
example, because of His relation to Adam, to that
sentence of death that had been pronounced on the
whole family of man.

that
curse
personally,
freedom from
it,
live.
it
.
His connection with

trine
not
is
He
and His
that law of which
thou shalt
Relatively,
He was
evinced
title
to
exposed to
His title to
life
has been said,
by keeping
This do and
They came on Him because of

The same doc
(p. 9).
others"
here as in the previous pamphlet.
recognise
Jesus
as
the
representative
He
does
of
His
199
and suffering everything, in some sense

on their behalf and for their benefit, but
people, doing
or other,
only by being accidentally, as
it
were, exposed to these
Adam by
by birth as a man
things in consequence of His relation to

birth as a
of
man
Adam s
race,
relatively, that
He
is,
represented as exposed to the
is
curse of death, although personally
from
it
by keeping the law: He
with others, that

representative,
is,
He
could escape
suffered in connection
along with them, but not as their
exactly in the same
as the
way
man
on the abandoned island, who, in place of suffering for

the benefit of the inhabitants, suffered merely because
the unfortunate position in which he had
of
placed amongst them, or in relation

is
miserable doctrine
At pages
been
them.
This
22, 23, 24,
that Christ during
to
life,
and
25, Mr.
Newton argues
not on the cross and not as
the substitute of His people, was suffering from the
hand
of God,
the passage,
and
in
this sense
quotes and applies
of Thine indignation and
"Because
Thy
"
wrath,
[the
and continues,
Bufferings
of
"
we
agree in saying that they
Christ] were
not
substitutional,
neither were they because of personal sin

fore,
([noted
because
if,
there
and the Scripture I have

proves that they did exist, it must have been
they existed at
of
all,
association
[By association with

sentative of others.]
connection
or
others,
And
with
but not as the
others.
repre
are not the Scriptures full
PLYMOUTH HERESIES.
200
of the history of such sufferings
... He drank the
cup of sorrow which association with Israel brought.

The Book of Lamentations teaches us, perhaps
.
.
more
distinctly than
of that
how
any
The sudden
of this cup.
other,
book from the nation
close
deeply
to
an individual, shows
it
were, in the misery and the rebuke
/ am become
Lord, and consider, for
See,
Is it nothing to you, all ye that pass
vile.
hold, and see

sorrow which
hath
He drank
His association with their ruin was indi
vidualised, as
of Israel,
how
transition in the descriptions
afflicted
by
be any sorrow like unto
Be
My
if
there
is
done unto Me, wherewith the Lord
Me
in
His
the day of
fierce
anger.
Penalties, therefore, of the Fall were connected even
human
He was under
with the constitution of His
nature.
Here was
the early proof that
affliction
from the
hand
of God.
...
I entirely
admit that God was able
to have protected Jesus either partially or completely
from the influence of these things.

placed
flame,
Him
in
the
very presence
Him
and preserved
essential necessity for
He
took
unscathed.
He grew up
the burning
There was no
His being made to
the strictly vicarious
believe, is the reason
He might have
of
place
suffer until
and
this,
why, during His early childhood,
unscathed" (p. 34).
It is here set fortli
because of
that Jesus, because of His birth as a man,
as in any
and
not
with
association
His mere
others,
sense the representative
of His people,
is
made
to
and wrath from the hand of God
suffer indignation
to drink the cup of sorrow which

Israel
brought
to
2OI
be made vile
sorrow in the days of the Lord
association with
to bear unparalleled
s fierce
anger
and
that the penalties of the Fall were connected with the
very constitution of His

here contained
is
not like to dwell upon

in
human
The
nature.
doctrine
so dreadful to contemplate that I
making Jesus one
The argument would
it.
of the vilest of sinners.
do
result
It
even
goes the length of assuming that, owing to His natural

to
liability
and
suffering
to
unscathed through childhood.
the miraculous
death,
God was required
interference of
All
to
preserve
this,
be
it
not as the representative of His people, but
Him
observed,
owin<4
to
His mere association with others, owing to the mpre

accident of His birth as a man and an Israelite.
I
think
subject.
it is
not necessary to go any further with this
What
has been produced
is
quite sufficient
to demonstrate the pernicious nature of the doctrines
which have been promulgated by Mr. Newton.

does not appear to
ficulty
in
me
that there can be
understanding
his
position,
any
nor yet
It
dif
in
divining the serious consequences resulting from that

position.
am
sorry to say that a perusal of the
third tract, called
with the Lord
much
that Mr.
"A
Letter on Subjects connected
Humanity,"
has led
me
to fear very
Newton has not changed a
of those opinions
which he enunciated
single one
in the other two,
PLYMOUTH HERESIES.
202
although
I
has withdrawn
lie
now
shall
them from
regarding the innate mortality of Christ
Lord
"The
circulation.
leave this subject, and turn to his views
Jesus,"
humanity.
says Mr. Newton,
ordained as the sacrifice before
all
"was
fore
worlds, and, there
was impossible for Him to die except as the

but with the very object of dying as the
He
was pleased voluntarily to assume a body
sacrifice,
fore, it
sacrifice
which, as regarded
was
>r
as
its
much exposed
natural or physical condition,
to death, if smitten
by the sword,
deprived of necessary nutriment, as ours would
b.
Yet
was
it
as
impossible for Christ to die in
consequence of anything to which
God
exposed, as for
Hjis
government.
frd>m
Him
If all
from His
h Ave sustained
to be plucked
He might be thus
from the throne of
nutriment had been withdrawn
birth, yet
God His Father would
Him by perpetual
miracle, or
He would
have so sustained Himself, rather than that death

should have fallen in any way, except substitutionally,
on the One who deserved only blessing and

("Letter on the Lord s Humanity," 1848, p. 20;
life."
Again, Mr. Newton asks,
note).
"
Does Mr.
think that Christ had an immortal body
foot
C. really
Had He
body which inherently possessed a capacity of not

dying, even in the case of all nutriment being with
held,
and no miracle being wrought to sustain it ? ...

case, indeed, the Lord would not have had a
In that
mortal body
but how, then, could
He
have died even
on the cross
or
how
("
Letter to a
two
Friend,"
points.
He have
could
unto His brethren in
all
things,
room
been made like
sin
of
This
a substitutionary manner.
it
lays
But
"-
down
death was foreordained
His people,
in the providence of God, have died in
quite correct.
excepted
Mr. Newton here lays
p. 7.)
First, as Christ s
to take place in the
203
is all
He
could not,
any other than

very well, and
in the next place, he very explicitly
down, that the humanity of Christ was so con

it must have died, if
provi
stituted intrinsically that
come
dentially permitted to
would have caused death
into circumstances
which
humanity, unless
had been sustained by the miraculous interference
of God.
There cannot be the slightest doubt that Mr.
to fallen
life
Newton holds
tial
that Christ s
body was in
manner
nature mortal in such a
been foreordained
He was
to die
its
own
that, if it
on the
essen
had not
cross,
and
if
no miracle had interfered to prevent death, He would

have died in course of nature like an ordinary man.
That
this is his
view
have quoted, but
evident not only from what I
is
it is
also evident
from the contrast
he draws between Christ and the paradisaical condi
Adam.
tion of
natural
He
says the
body of Christ was by
or physical condition, apart from
its
the fore
ordained arrangements of God, as liable to death as

ours
but in regard to
Adam
in
Paradise
he says,
Although capable of becoming mortal, yet he was not

mortal."
Suffering Surety," p. 8.) He thus makes
("
s
PLYMOUTH HERESIES.
204
Christ mortal, and
He
if
considers
"this
if
Adam
capable of becoming mortal.
Christ had not been naturally mortal
had not been the law of Christ s humanity

He could not have died at all, except by a
physically,
special
miracle."
inherent
It
does not
Christ
of
heresy.
my
("Suffering Surety," p.
11.)
cannot possibly avoid looking upon this doctrine
mortality
in the
as
most decided
slightest
degree affect
opinion that Charnock, Pearson, Bengel, and, per
haps, a few others, held the same views as Mr.
neither
am
I deterred
his letter to me, that
"
opinion,
dead,"
a very bold step
is
include not some
for holding
such an
for this sentence
not,"
would
few such as Pearson and Bengel
merely, but also orthodox teachers in general.

is
in
to hereticate teachers in the
Church, whether living or

"
Newton
by Dr. Tregelles statement
he continues,
"even
This
a point for discussion
seems to be some Darbyite novelty that you

have repeated." I do not pretend to say how many,
for
of
it
what
is
called orthodox writers,
may
or
may
not
have held the same views as those maintained by

Mr. Newton and Dr. Tregelles but this I do know,
;
that
many
of the quotations
made from
their writ
by any means bear out the conclusions

deduced from them because the views are not very
ings do not
specifically stated,
nor do the writers appear to have
had
this special point before their
On
the contrary,
minds
at the time.
believe that the great
body
of
divines will be found on
is
This, however,
reason
side of the question.
not the view in which I wish to
must be
as it
it,
my
205
by Scripture, rather
settled
Dr. Tregelles is
than by mere authority of man.
quite astray in supposing I have derived my ideas
from Darby.
held the same opinions as long as I
remember, certainly long before I heard of Darby,

and they were so firmly rooted in me, that I was quite
when
heard of the opposite, in this Ply

controversy, as being held by Mr. Newton.
horrified
mouth
What
saith
the Scripture
"
By
passed upon
all
men,
the wages of sin
As
is
for that all
man
one
entered into the world, and death by sin
sin
and so death
have sinned.
For
Is this true, or is it not
death."
hold by Scripture, I maintain, from these plain
and incontrovertible statements, that death is the con

sin, and that if there had never been sin,
sequence of
there
from
would have been no death.

this,
if
There
death be the wages of
entered into the world
Consequently,
if
sin,
intrinsically sinful.
death
it.
In whatever aspect it was under

it was under sin.
Adam
MOM aspect
if
he had not sinned; and
He had
Christ would never have died
if
Him
The
the sins of His people.

is
if
and resulted from
body was naturally and

must have been naturally and
would never have died
on the cross
no escape
Christ s
intrinsically mortal, it
mortality, in the
by
sin,
is
and
not taken on
fact that Christ died
a certain proof that
He had
the sins of
PLYMOUTH HERESIES.
206
His people really, truly, and actually upon Him.

There was no mockery in the matter. In His own
nature,
He was
from
free
and above mortality;

the sins of His
sin,
He had
but as the sinner s substitute,
chosen so really and truly upon Him, that he became

mortal.
They were
He had
not atoned for them,
sham
personally
upon
He
some seem
affair that
knew no
sin,
had
as
informs us,
"made
of
guilty
He was
a curse for
punishment due
to
His people so
He
was accounted
As
the
Scripture
us,
He was
commonly
sin"
and
He
life,
in the
was by bearing the

His death is the
died.
argument
for real
suppose Christ laid
way
When
understood.
for
it
a mistake to
It is
down His own
all.
an insuperable
strongest possible
imputation.
them
us,"
He who
the sins of
"made
our sins
that, if
and not
real,
to imagine.
thoroughly transferred to Him, that
by God
Him
could never have
The imputation was
entered heaven.
that
so absolutely
it
in which that
is
He had power
says
down, and power to take it again, it just

means that He was in the strictest sense a voluntary
to lay it
He had power to give His

He pleased. No man could
agent.
it,
as
He
life,
or not to give
force it
from Him.
own
free
the only sense in which
He
surrendered Himself to the cross of His
will and accord.

laid
This
down His own
imagined that
suicide,
He
is
life.
It
cannot for a
moment
be
killed Himself, and thus committed
which would have been the
case
if
He had
207
He
died from
taken away His
own
life
on the
cross.
punishment due to the sins of those for

He was a substitute. His substitution was a
suffering the
whom
Our
real substitution.
sins
Him, and His righteousness

is
were really imputed to
really imputed to us. It

and not a mock, transaction.
Mr. Newton asks how, on the supposition of His not
is
real,
being naturally mortal, Christ could
"
have been made
like unto His brethren, in all things, sin excepted

It is very easy to
answer
The exception
this.
"
of the
sin includes the exception of the mortality, because
death
is
the wages of sin, and death entered into the
world by
The
sin.
tantamount
excepted."
but
There
"
express-ion,
In
no mortality without
to the expression,
"
In
all
sin.
here
things, death
Christ was not mortal in His
He became
own
nature,
mortal by taking the sins of His people
on His own head.
Newton s
is
all things, sin excepted," is
am
surprised that a
man
of Mr.
perspicacity did not see that his argument
militated against his
own
views,
that the exclusion of
the sin proved the exclusion of the mortality.
is
That Christ s humanity was not innately mortal,

further established by His resurrection from the
dead.
In order to
fulfil
the Scripture, and also to
prove the reality of His death, it was necessary for

Him to lie a certain time in the grave but when
;
was accomplished, the grave could not

one moment longer retain Him. God raised Him up,
this set time
PLYMOUTH HERESIES.
208
\ve
are
<c
told,
because
be liolden
should
was not possible

Why was
it
death.
of"
tliat
He
this not
His body was naturally mortal, it was

not only possible for Him to be holden of death, but
If
possible?
it
was actually impossible
Him
for
come out of
to
the grave at that time, except by a special miracle.

To say the least of it, without miraculous interference
He must
have gone into corruption, and remained in
the dust
till
the general resurrection,
if
He went
the grave with a body naturally mortal.
which
is
ing, then,
it
was
impossible for
The answer
mortal,
See
naturally mortal, naturally corrupts.

it
is
possible for Christ to die,
him
to corrupt
why was
and remain dead
Although
simple.
to
The body
not
naturally
His body was capable of becoming mortal.

took the sins of His people on Him, He
When He
took mortality on Him. He was then "made sin

for us;" He was then "made a curse for us;" He
became
then
chosen,
As
mortal.
He
however,
entire penalty
due for
He had
all their sins.
undertaken.
and removed,
He
"I
might take
lay
it
were on Him,
He
He was
then
the
consequences
sins being atoned for
not
He
see
die
of
corruption
the
could not be holden of
life,"
When
could
His
and
The
down my
again."
of
full
the
could
penalty being fully paid,

death.
substitute
in death the
paid
completely released from

sins
the
says He,
"that
the sins of His people

;
but when they were
all
removed,
He
could not see corruption, and the
grave could not retain
His
flesh
His
flesh
its
Under
holy occupant
could see death
could
209
not see
sin,
the sin being removed,
remain
corruption, or
in
His humanity had been naturally and in

trinsically mortal, by right, and by all the laws of
death.
If
nature,
till
it
must have corrupted, and lain in the

grave
It was
impossible, on
the general resurrection.
this
view, for
other
it
escape from the
to
by anything
one and the
short of a direct miracle.
surely have a very degraded view of Christ
who
can imagine that
it
Those
humanity
was so constituted
intrinsi
cally that it required the performance of a miracle
to save it
Him
raised
from corruption, and to
The very thought
dead.
is
raise it
dreadful, as
it
from the
just places
on a par with sinful mortals, who could all be

in the same way.
If, after the sins of His
people were removed, His humanity had no natural

and inherent right of escaping corruption and
rising
to immortality, it is evident there
was no merit or
value in His resurrection.

I think a great deal of the error
existing on this
subject has arisen from a misunderstanding of the
double aspect of Christ s substitutionary work.
He
had to
for its
fulfil
the law, as well as to suffer the

penalty
breach.
He
did both as the substitute
of
His people, and on their account; but He was not

buil ering the punishment whilst He was
keeping the
o
210
PLYMOUTH HERESIES.
law; nor was
keeping the law whilst He was

These two
penalty for its breach.
the
suffering
He
and should never be con

points are very distinct,
was obeying the law, He
He
as
So
founded.
long
had the Father s countenance
but when
He came
He
under the penalty, and was made "sin for

It does not appear
was forsaken of God.
us,"
to
the exact period of His

clearly revealed as to
be
life
when He commenced to do His Father s business,"

nor yet as to the moment when He came under
"
the punishment of
to
sumptuous
We
done.
There
is
sin
and, therefore,
it
is
pre
have
pry into the matter, as many
should stop where revelation stops.
another point of some importance.
Many
imagine that hunger, thirst, weari

have arisen as the con
ness, sleep, and such like,
of
necessity demonstrate
sequence of sin, and must
seem
parties
to
who
the natural mortality of those
them.
This, however,
is
are
subject to
taking for granted the very
to prove.
thing which they require
seem to be wise beyond what
is
These parties
written.
They
for
for Adam before ever he

get that food was provided
in
a
was
he
that
and
fell
deep sleep when Eve was
;
called
into existence.
possible
which
to
tell
precisely
Adam may
condition,
To
my
thinking,
it
the
different
things
is
im
to
have been liable in his unfallen
simply because revelation does not fully

We should therefore be
inform us on the point.
2 II
When
very careful of speculating on the subject.

ever Scripture gives us light, let us receive
it
we should never
for the
of
Christ
but
accidents,
humanity, with a view to establish His innate
mortality,
would do well
questions in regard to
When
on our imaginations
Those who ask questions regarding the

hunger, thirst, and fatigue on
remainder.
effects
call
they
settle
to ask themselves the
Adam
same
in his uiifallen condition.
the point concerning
Adam, they
will be in a tolerably fair condition to deal with
in regard to Christ, but not
till
then.
am
it
quite
however, that their principles of argument

would land them inevitably in the position of making
Adam intrinsically mortal, as he came from the hands
certain,
of his Creator
and they would thus nullify the Scrip
which says that death entered into the world

by sin, and that the wages of sin is death. On their
ture,
view, death would be the necessary result of the na
ture of man, as
God
created him,
sense bear any relation to sin,
and would in no
unless
it
was held
that
Adam, in place of being made in the image

God, came as a downright sinner from the hands
of
of
his Creator.
In contrasting
Newton
says
manner
as
must
"
our
humanity with Christ s,
He was
not placed, in
we, under the necessity
die unless redemption intervene
have died, even after
He had
of
;
the
Mr.
same
death.
We
He need
not
placed Himself under
PLYMOUTH HERESIES.
212
He
the necessary laws of mortality, because
any moment have
would have been no necessity

p. 7.)
Friend,"
Newton
must
am
could at
reversed those laws, and necessity

to
Him."
("Letter
surprised to find a
man
to a
of Mr.
good sense penning such a sentence. If we

we are placed under the necessary
die because
laws of mortality, so must Christ,
He
if
is
placed
under the necessary laws of mortality. There is not

the slightest difference between the cases. Death is
quite as certain in the one instance as in the other.
By no means,
says
Christ could at any
Godhead and
No doubt
Mr. Newton.
moment
"Why?
Because
use the power of His
reverse those laws, and save Himself.
of this
He
but could
those laws and save us]
If so,
in the necessity of death
not as easily reverse
where
is
Nowhere.
the difference
If the laws of
nature can be reversed in the one case, they can surely

If Christ could save
be reversed in the other.

self
by almighty power,
the same power.
He
Him
could surely save us by
If almighty
power
each case, are they not both on a par
is
?
required in
Who
could
point out the difference between them? The power

which could have saved the humanity of Christ has
already saved
Enoch and
those disciples
who remain on
To be
judgment.
is
bound
man from
to
deny
Elijah,
and will yet save
the earth at the day of
consistent with himself, Mr.
Newton
had the power
to save
that Christ
death in the same
way
as
He
could have
own humanity.
saved His
his
Will he do
argument consistent with
itself?
213
this,
and make
am
certain he
will not.
It appears nothing short of dreadful, to my
mind, to imagine that the humanity of Christ was of
such a nature, that, apart from the cross, it must have
died like one of ourselves and gone into corruption,

unless a special miracle had been performed for
servation.
humanity
of this description
is
its
pre
one which
could not be depended on for the atonement of our

sins.
The views
I have been advocating are in
no way
incompatible with those Scriptures which speak of

Christ being
Christ says
it
He
laid
by the power
power of the Father.
down His
We
again Himself.
raised
by the
raised
are
life
that
also
told
He might take
that He was
There must be a
of the Father.
sense in which these things are both perfectly true
(and the Trinity in Unity will explain that sense); but

it does not follow from this that the
humanity was so
inherently prone to corruption that
form a miracle
for its rescue.
the humanity of Christ superior
We
to,
God had
to
per
can never make
or independent
the operations of Deity, for the simple reason that
we
all.
did
so,
we would make
Adam, even
it
of,
if
God, and no humanity at
in his very highest condition,
was
and dependent on the will of his Maker.

God reigns through and over all His works. There is
subject to
nothing created that
is
independent of
Him
or can
PLYMOUTH HERESIES.
214
act without
But
Him.
cannot on
account
this
required the miraculous operation of

the
raise
to
humanity of Christ, in the same
Deity
for the purpose of arresting
forth
was
it
as
put
way
imagine that
it
the laws of decomposition and afterwards raising the
There
of Lazarus.
body
is
a great difference
being raised by the power of

the power of
As
have
God put
tried,
distinction in
I
God and being
between
raised
by
forth in a miraculous manner.
however, to unfold the nature of this
my
"
Letters
need not dwell on
it
on the Revival in
Ireland,"
have only further to
here.
remark that the argument which will make Christ s
humanity mortal because

the power
tion of His soul
He would
He would
it is
subject to be raised
for
we
are told as emphatically that
not leave His soul in
we
hell, as
are that
not suffer His body to see corruption.
most decidedly places the soul and the body
same
by
of God, will be equally fatal to the condi
state of
dependence upon God
but
it
This
in the
does not
either the one or

necessarily follow from this that
the other was inherently liable to death and corrup
tion.
They were both
the Godhead
subject
to the
operations of
but neither of them was intrinsically
mortal.
In taking leave of Mr. Newton, I beg to assure him

that my criticisms have not been dictated by a captious
spirit.
I felt
bound
duty, to say what
in
have
my
conscience, as a matter of
said.
would not willingly
eay one word to hurt his feelings,
On many
from him
points I differ
if I
;
in
I believe his opinions are inconsistent
and on
the question
215
could avoid
some
with each other
the mortality of
of
it.
instances,
Christ
the Bufferings
humanity, as well as regarding some of
of Christ, I hold his statements to be decidedly
heretical.
Notwithstanding
all
this,
however,
am
not by any means prepared to unchristianise him, as

the Darbyites have done. On the contrary, I believe
he
is
a most decided and devoted Christian
unfortunately fallen into

opinion,
his heart, faith,
than some portions of
who
has
some gross errors. In my

and life are much better
his
creed
and
have no
doubt he will yet shine as a bright star in the realms

of glory.
I
could not undertake even to enumerate the different
heresies
and
errors
which are held by the members of
the Darbyite division of the Plymouth Brethren.
name
is
legion.
Their
Dr. Tregelles says he was acquainted
with the opinions of Marcion, Apelles, and Valentinus,

of the second century, and witli the Eutychian and
Nestorian heresies, and that he found the parties
opposed his section at
"
Plymouth
who
gave expression to
almost every shade of thought, which in the same
way
cardinal
opposes the full belief of Christians on these
points.
stances
used
...
I will
give
you,"
he continues,
"
a few in
been
expressions which / know to have
it was said that the Lord was man but not the
PLYMOUTH HERESIES.
2l6
Adam, and
son of
*
simply a title
that the
name
Son
of
Man was
His humanity was something
that
that He
spiritual Immanity ;
man by birth, hut in some other way
that He was not man of the substance of His mother,
but that He was of the substance of God, His Father
that
divine,
was a
it
did not become
that
the expression without father, without mother,
without descent, related to our Lord as man, and that

the genealogies both in Matthew and Luke were those
of Joseph, His reputed father,
and not of Mary so

Him off from
;
that the Scripture has designedly cut

the family of
Letters,"
man, and from that of
"
Israel.
("Three
p. 16.)
In August 1862 I received a letter from a minister

in England,
"Allow
me
from which
to express to
had in the perusal
of
make
the following extract
you the great pleasure I have

your pamphlet, and my deep
conviction that you have laid the Church under great

obligation
by
its
timely appearance.
the appearance of their deep piety, I went
Plymouth Brethren and though

them little more than six months,
;
Among
all the
among
among the
remained among
saw quite enough.
Christians I ever met, I never saw such
intolerance and bigotry

private
Allured by
judgment
this sect.
such denial of the right of
and such miserable oppression, as
From
personal contact with
many
of
them, I knoiu that the Plymouths do hold the errors

you have so well exposed, and that the real humanity
of Christ, as believed in
by the mass of
217
Christians,
is
regarded by them, with horror, as a fearful
have received
many
important
letters
heresy."
about
pamphlet and the views of the Darbyite Brethren

I consider this
from the
my
but
one peculiarly interesting and important,
fact that
the writer speaks from personal
experience, as he was once in connection with the sect.
He knows
the opinions they really hold, but which they
are not always honest
thoroughly candid
it
enough to divulge. If they were

would be easy to deal with them
;
but their want of fairness
is
read on a considerable variety of subjects
has never yet fallen to
which are
Jesuitical
so
truly distressing.
my
lot
to
have
but
it
read any works
thoroughly insidious and so entirely
as the
writings of some of the
Plymouth
fraternity.
The following
letter will explain itself.
Mr. Dorman
held an important and prominent position as one of

the leaders amongst the
Plymouth Brethren
for
more
than a quarter of a century.
His eyes have at length

chamber of horrors" connected
been opened to "the

with that most tyrannical and Jesuitical sect and he
has had the honesty and manliness to come straight
out.
His testimony is of overwhelming importance
;
because his character stands
beyond reproach, and
also because he is thoroughly conversant with all the

peculiarities of the system.
His
letter
runs thus
PLYMOUTH HERESIES.
2l8
SURREY, December
"REIGATE,
"
DEAR DR. CARSON,
12, 1870.
have no
I feel that I
title to
obtrude myself upon your notice, or to take up your

time,
which
has, doubtless, sufficient claims
upon
it
have just read your book on The Plymouth

Heresies, and on this account I venture to send you
but
In the
a line.
first place, I
may
say that
if
here and
there I do not exactly agree with your statements

I think
so highly of its
heartily wish your book
force
may
and purport that
gain
all
from Christians that you can desire
To me
haps
it
its seal
it
for it yourself.
possesses a melancholy interest which per
could claim from few besides, because
upon
years ago
the attention
it
puts
the judgment that I had come to four
viz.,
that I had spsnt twenty-eight years of
most energetic labour in building up what
(now)
believe to be the worst sect in Christendom, instead of
accomplishing the union of

sectarian distinctions,
the power and guidance of
under
man s
Christians apart from
all
and placing
all
God s
ministry under
Spirit, instead of
appointment and control
which were
me amongst
the Plymouth
the sole objects that drove
Brethren thirty-two years
since.
say any more about myself, as
my
I will not,
however,
object especially in
writing to you was to place before you a very striking

in so
proof that you had not mistaken your point
219
pertinaciously charging on Mackintosh the heresy of
denying the
humanity of our
proper
Lord
Jesus
Christ
Extracts.
Our Lord
"
at all (that
the
Adam
is,
received no nature
at
His birth)
the whole in death.

I
position, nature,
from
the first
Adam
but on the cross did take
and
life,
and then ended
Does Scripture teach thus

mean that Christ took a nature on the cross which
He had
not before
Assuredly
made Him
to be sin for us, put
of us all
and more than
all
itself
to Qod,
"
does.
God
...
Him the iniquity

made Him to be sin
that was in root, as well as in fruit, at enmity
and then, and so judged, that
in all that
and
that,
it
on
is
damned, sin
was, in nature, character, power,
it
life,
practice.
I
do not know Mr. Pressland personally, but if

what he teaches and writes are
these extracts from
shallow and
stupid,
and
contain as
many
heresies
as sentences, they are at least his rendering of the
more subtly-stated doctrines of
his great teacher, Mr.
Darby.
"
am
entirely outside every shade
Brethrenism
and you
and division of
will probably say, not before
it
teas time.
"Pardon
my
fully iu Christ,
intrusion,
and believe me, yours
W. H.
faith
DOUMAN."
PLYMOUTH HERESIES.
220
As Mr. Dorman
position, as
am
in early life held an influential
informed, in the Christian mini
and afterwards acted a consistent part as one
stry,
of the
leaders of
the Plymouths,
so very important
testimony
that
sion to publish the contents of
once sent
me
considered his
asked permis
He
his letter.
at
the whole correspondence in manuscript,
with permission to use any part of it I thought

This correspondence, I find, was carried
proper.
"on
in the year 1867 between Messrs. Bessant, Edmonds,
Newman, and Townsend on

Pressland on the other
(all
the one side, and Mr.
referred for decision to Mr.
Wigram
raise opposition in the
finally
"the
less said
would never
suit to
Darbyite sect against the heresies
which the leaders were trying
No
It
better."
was
but he returned
the documents with the remark, that
upon these matters the
It
Plymouths).
to promulgate.
passage of Scripture could more clearly establish
the Deity of Christ than that one which says,

the Church of God, which
He
"
Feed
hath purchased with
His own blood/
According to this, Christ must have

been both God and man. If He were God and not
man, or man and not God,

possibly be explained.
this Scripture is
this
passage could not
If Christ be both
perfectly intelligible
God and man,

but
it
could
not be true on any other principle. If He were not

God, His Church could not be called the Church of
God
and
if
He
were not man,
He
could not purchase
His Church with His own blood.
It
His Church was the Church of God
man He had
221
was only as God

it was
only as
This portion of Holy Writ
blood.
is
tower of strength for the Divinity of Christ. Hence

the Unitarians and Socinians have exhausted all their
ingenuity in endeavouring to overturn the
present state
"the
says,
the
of
("
Carson
s Works," vol.
father
controversy, with
respect to Acts xx. 28, clearly establishes the

reading."
common
As my
reading of the passage, but in vain.
ii.
p. 405.)
common
If I
am
correctly informed, the Unitarians have endeavoured

to
show
title,
Lord," which they look on as an inferior

be
substituted for "God." In this, how
might
that
have
ever, they
have
"
been so
But
failed.
serious,
if
would not
their failure
they had known that a
Darby would come to their rescue by giving matters

new turn. Where the best Unitarian critic falters,
Darby
at
fearlessly proceeds.
trifles.
me more
horrified
sect, I
way
Indeed,
if
which they
translation, to
facility
ia
"Persons
who
which has
it is
the wonderfully reckless
alter passages of Scripture, in the
suit their
this
does not deign to stop
than another with the Darby ite
might, perhaps, say,
in
He
there be one thing
respect
own
that
interpret, not
views.
is
from
They have a
truly
their
remarkable.
own acquaint
who have written in the language to be

but merely on the authority of
lexicons, will
jutorprtted,
be wonderfully fertile in improvements of the common
ance
icith
autlwr*
PLYMOUTH HERESIES.
222
version,
and in various possible
almost
every
of
interpretations
Hardly anything in the

common translation pleases them and every new
passage.
dress that can be given to a passage,
rule
more general than that he who
ing our version,

Works,"
but
is
is
a discovery
There can, indeed, be no
of the greatest importance.
tyro in
is
mend
perpetually
criticism."
("
Carson
vol. v. p. 241.)
do not say our translation of the Scriptures is

perfect but it is so wonderfully near perfection that
I
would caution
my
readers to take care of all sects
which are found altering the translation in portions

which they cannot otherwise manage in accordance
with their own peculiar
the Darbyites, find
than
change their
to
No
such.
tenets.
Some
more easy
own
is
to
a great misfortune.
entirely
from
different
Still, the errors of
that
it
that
far,
Beware of
incorrect in
is
word has
to
a miracle in providence
that matters should be so exact as they are;
who
make such
not
know
are
were
translations
allowed
to
be the
their
Word
and
if
clamorous for new
usually so
will,
they
a pretty hand of the Bible, that

it
altered
makes the passage speak

what the Spirit intended.
it
our translation are really so few,
amounts almost
the parties
all
some
It is especially so
in passages where the addition of a
the meaning so
people, such as
change Scripture
pet views.
doubt, our translation
This
parts.
it
of God.
would
we would
[This pre-
VARIATIONS OF PLYMOUTH ISM.

diction
is
now
fulfilled in
what
New
the
culled
is
223
Translation.]
Mr. Darby
reckless conduct in tampering with Acts
xx. 28, is so well
put by Mr. Ryan that
shall quote
his words, as they are found in the third edition of his
pamphlet,
same
p. 10.
stamp,"
"
Unitarian critics and others of the
says he,
"have
tried to get rid of this
famous passage, and have ransacked all the MSS. to

see if the word Lord could not be substituted for
God,
in order to
avail.
Sinaiticus,
St.
*
no
force of the text, but to
confirmed by the Vatican MS., the Codex
and by a host of other
authorities
besides,
Paul never, in any of his writings, uses the term
Church
and
weaken the
It is
of the Lord, but always
the Church of
God
this is strong internal evidence for the

genuineness
of the text, so that few readings are
lished than the received text
on
Mr. Darby admits by adopting
New
of the
France.
forms
it
now
better estab
this point,
in his
which
amended
also
edition
Testament, which circulates largely in

He in
do, think you]
But what does he
critics
and
translators
that
another
mode
of
getting rid of the difficulty has escaped their notice,

and instead of the reading, Feed the Church of
God,
which He hath purchased with His own

blood, they
are to read it, with the blood of His own
Son, thus
adding the term Son to the
ising
text,
and thereby neutral-
and destroying one truth by another
of the
enemy."
My
an old plan
readers will thus see that Mr.
PLYMOUTH HERESIES.
224
Darby, in the most reckless manner, and as scholars

well know, without the slightest grounds, plays into
the hand of the Unitarian, by adding to the
God what
himself.
the Unitarian
Now, what
is
would not venture
the cause of
all this
Word
add
to
Why
Mr. Darby so anxious about this translation?
owing
Christ?
to his deadly hatred

It
evident
is
if
of
for
is
Is it
to
he could prove that the
Church of God, in this passage, does not mean the

Church of Christ, he would find it more easy to argue
that the righteousness of
eousness of Christ.
God
righteousness of Christ
means or other?
Is
it
mean
does not
Is this his
aim
the right
Is it so, that the
must be undermined by some

thought better to
sacrifice
insuperable proof for the divinity of Christ
acknowledge His righteousness
mouthism end
Under the
Where
an
than to
will Ply-
pretence of scholarship,
and the garb of a plausible sanctimoniousness, it

There
twists, turns, and adds to the Word of God.
"
is
own
a generation that are pure in their
yet
is
not washed from their filthiness.
generation, oh how
lids are lifted up.
shall be abased.
things,
God
...
shall
written in this
lofty are their eyes

.
If
Whosoever
any man
eyes,
There
and
is
and their eye
shall exalt himself
shall
add unto these
add unto him the plagues that are
book."
The Darbyites hold some ideas regarding John

"This is
24, which are difficult to make out.
xii.
the
special doctrine of
Paul,"
says Mr. Darby
"
225
no thought
of a righteousness of law acquired
There
is
atonement
by another for us.

which we lay, which we
for sin, in
had committed as in the
Adam
first
conferring of righteousness on
I repeat,
its
no
his
and being before God in death, in which He in
tory,
grace took
it."
but
but closing
it,
its place,
("The
judgment due
in respect of the
Righteousness of
p. 9.)
God,"
This
is
to
sample of Mr. Darby s style of writing. The man

who can beat him at rendering a subject unintelligible
fair
certainly deserves a medal.
It
would be an interesting
point in mental philosophy to ascertain,

is
ence in an extensive
for
it
is,
The only way
sect.
him very
that they think
What am
cannot understand him.
above extract
How
we
did
we commit atonement
did
lie
we
lay in the sin.

will
make
to
in atonement
of the
How
Well, let us try that, and see
eousness be conferred on sin?
God
can account
deep, because they
do with the remainder of the sentence.
conferring of righteousness on
tory."
Adam ? Perhaps this is

He probably means that
in
not what Mr. Darby intends.
it
how a man who
so utterly incapable could attain a position of influ
When
did sin close
in death, in
which
Did God take the place of

will not do.
id
its
He
sin
it."
How
"But
could right
closing its his

"
history
Being before
in grace took its

?
The word
Let us try the word
we commit atonement
in
how
"No
place."
"sin,"
"atonement"
Adam
then,
again.
How could
p
PLYMOUTH HERESIES.
226
righteousness be conferred on atonement
God take
due
to
the place of atonement
atonement?
If
Do you
How
How
could
was judgment
any child asks me, in regard
to
I say, I do.
It should
up
be inserted in the Illustrated News as a standing enigma.
this riddle,
"
Hence,"
"
give
it
1"
proceeds Mr. Darby,
"
there was no connection
of sinners with Christ under law.
except
it fall
it die, it
new
and
is
Adam, death
What
give
by
does he
him
We
He
But
the righteous
the corn of
if
written on
all that is
of
yet this is the
my
of the
Adam."
is
regarded
this is the
has the presumption to undertake a
tion of the Scriptures
of
readers tell
man who
his sect as the prince of critics
who
is
is
Can any
if
when He has died unto
come amongst the family
mean 1
are united to
as
And
up.
where
of God,
corn of wheat,
die, abides alone
fruit.
alive unto God.
wheat die alone,

first
position,
hand
at the right
sin once,
much
brings forth
Christ in His
man,
ground and
into the
new
man
transla
the presidency of the

As Mr. Darby is under
must
have
received
the gift of writing in
he
Spirit,"
"
an unknown tongue, and therefore

turn to Mr. Mackintosh on the same
further remind
Exodus,"
p.
135,
my
reader,"
"that
leave
him and
"
point.
says he, in
the obedient
life
would
"Notes
on
of Christ is
not set forth in Scripture as the procuring cause of

our forgiveness. ... It is by His stripes, not by His
obedient
life,
that
we
are healed,
and those
stripes
He endured
on
the cross,
and nowhere
227
Who says,
else."
Mr. Mackintosh, we are healed and get forgiveness for

our sins by the obedience of Christ s life ? You have
a wonderful facility in raising up ideas for your
oppo
nents which you know they do not hold, in order that
you may have an opportunity of appearing to overturn

them. Why do you not meet your opponents fairly ?
Why do you
not act like a
you know we do
for
by the
life
law for us in His

His death
only forgiven, but

cent
and
spotless.
but
also,
who
innocent.
life
life,
;
we
and
He
was not a
He
life
of
obeyed the
paid the penalty for our
result is that
we
are not
are also rendered perfectly inno
who can punish
It is not only,
can lay anything
to
our charge
We
us
are
Your plan can never bring innocence, or
freedom from
guilt.
It is
only a pardon.

fall
life
of obedience.
and the
not hold
that our sins are atoned
His
of Christ.
atonement, but a
sins in
man ? We do
not hold
into the
ground and
"
die, it
"
He
says,"
except a corn of wheat
He was
abideth alone.
that precious corn of wheat; and
He
should have
remained for ever alone, even though

incarnate, had
He not, by His death upon the accursed tree, removed
out of the way everything that could have hindered
the union of His people with Him in resurrection."
There
is
not a word in this

passage to support the
Plymouth views about obedience
nor does
any way, as they assume without proof,
it
refer in
to the
union
PLYMOUTH HERESIES.
228
of Christ
and His people.
When
text is as plain as possible.
It
fairly dealt by, the
demonstrates that,
without dying, Christ could not take His people to
heaven
He had
if
gone there Himself,
He must
have
gone alone ; the cross was essential to the salvation of

His people. The passage teaches that if He had not
He would
died,
would
He
He
He would
died
much
This
fruit
;"
in other words, that if
save multitudes, but without death
could not save one.
necessary.
He
have had no fruit; but that dying
bring forth
"
is
The
cross
was absolutely
the plain import of the text
with the fruit which
to result
is
it
deals
from Christ s death,
namely, the accomplishment of the salvation of His

people
but
it
does not give even so
the subject of the union between

If a
ones.
man had never heard
much
Him
on
as a hint
and His chosen
of the doctrine concern-
union of Christ and His people, he could not pos

sibly learn anything either for or against it from this
passage hence it is evident that the text does not refer
in g the
at all to the doctrine.

side of the question.
do, that there
not say one word on either
nowhere tells us, as the Darbyites
was no union with Christ
ascension to glory
this,
It does
It
till
after
His
and, as a necessary consequence of
that the Christian was never crucified with Christ,
never died with Him, was never buried with Him,

never rose with Him, and never ascended with
glory.
ments.
Him
to
no such dreadful Darbyite senti

It just demonstrates that the cross was essen-
It contains
MORALITY OF PLYMOUTH ISM.
and that if He had

He must have gone alone,
circumstances, He could not take His
the salvation of His people
tial to
gone to heaven without

a*,
under these
people with Him.

that His
of His
was
life
life
229
it,
But
useless
does not follow from this
it
;
nor yet that the obedience
was not in the room of His people. The

word on that subject. Mr. Mack
text does not say one
intosh
is
argument
founded on the supposition that
his opponents are foolish
work was
half of Christ s
His
as
They hold no such
a consistent whole.
to
would take sinners
life
death.
is
imagine that the

good as the whole that
enough
to
heaven without His
principles.
They maintain
which Christ did was essential
Their system
that everything
He did nothing in
Him that they are
His people are BO united to
vain.
one with
Him in
the obedience of His
in His burial, in His resurrection,

into glory.
them He
For them He
to rise
Him
from the grave.
they are united to

tion, ascension,
Him
and
lived, for
in His death,
in His ascension
them He
They did not help Him
rose again.
they did not help
life,
and
died, for
to obey,
to die, they did not help
But
in
as they are one
life,
Him
with Him,
death, burial, resurrec
glorification.
MORALITY OF PLYMOUTHISM.
THE
effects of
denying the moral law as a rule of
life
are well exemplified in the recklessness of the state-
PLYMOUTH HERESIES.
230
ments which are made by the Darbyite Plymouth?.

Let us take a few examples by way of illustration.
"
When
the statement as to the Jersey meeting was
being read at East
says Mr. Eland,
Street,"
Mr. Mor-
"
was not accepted as authentic and

that the statement was so barefaced and unfair that
rish stated that
Mr. Stewart
printed.
it
own
... He
friends
would not hear
said Mr.
particularly alluded to
of its being
the friend he
Wigram was
and he promised (when called
to account) to write to Mr.
Wigram
for confirmation or
otherwise of the statement, and to show Mr.
On
reply.
refused to
receiving Mr.
fulfil
statement,"
("
Wigram s
letter,
Wigram s
Mr. Morrish
and publicly retracted his
his promise,
Statement of
Facts,"
p.
1 1.)
This plan
which are without foundation, and

then retracting them when called to account, is exceed
of stating things
ingly convenient.
On
the 22d of
1862 I wrote to the Coleraine
May
Chronicle as follows
"I
was no
little
receiving a letter from a minister in
informing
effects
of
following
1
am
me
my
is
letters
by belying
the reply
w hich
7
my
my
letters
Mackintosh
that I was writing
by
character.
The
sent to the minister.
sorry to hear that the lady
effects of
Queen s County,
that a lady has been counteracting the
Mount Mellick should be

to Mr.
surprised at
you
refer to at
trying to counteract the
stating that I
had belonged
off, and
party and had been cut
my
letters
through spleen at the
excommunication.
It is
231
lamentable to think that any
a
lady should knowingly and wilfully invent such
diabolical falsehood, without even the shadow of the
shade of grounds for
the
name
it,
of Christian
and
same time disgrace
at the
calling herself a Christian.
by
She cannot be a Christian and
act thus.
So
far
from
having ever been expelled by the Plymouth Brethren,

as this lady has stated, I never in any way belonged to
them
never in
in Dublin,
and
my
life,
except once
make any
use truth
demands
this appeared in the paper,
the presidency of the

fight
the
at college
;
never gave them support in any way, because I
You
detested their Jesuitical principles.

to
when
was inside any of their places of worship
He knew
"
Brethren,"
are at liberty
of this letter.
one of the leaders
Spirit"
When
"
"
in Coleraine took
under
up the
had never been in fellowship with

but
oif
and therefore never was cut
he must rescue the lady in some way from her

How did he do it ? He says,
malicious falsehood.
still
"
There
is
a confounding of Dr. Carson with Mr.
Ryan
in the matter the Doctor refers to about the lady at
Mount Mellick
with
because Mr.
Ryan was
The
in fellowship
is, that the

plain meaning
but
the
was
about
the
mistook
right
cutting off,
lady
and
substituted
Dr.
who
never
was
in
Carson,
person,
Brethren."
of this
fellowship, for Mr. Ryan,
was anxious
to
know
who was
exactly
how
therefore I at once wrote to Mr.
in fellowship.
this matter stood,
and
I!
van on the subject.
PLYMOUTH HERESIES.
232
In reply, he
had the honour, or the

be
might
variously esteemed, of being
by the Brethren in Coleraine, or in Dublin, or
dishonour, as
cut off
anyivhere
in an
"
says,
I never
it
This placed the Coleraine
else"
awkward predicament,
all his
"
"
inspiration
"There
is
"apostle"
a predicament from
which
has failed to release him.
difficulty,"
says Dr. Tregelles,
"which
has deterred some from setting forth true doctrine, in

opposition to Brethrenite teaching it is the unscrupu
;
manner
lous (and at times successful)
any one who firmly does
asperse
open attack
is
comparatively easy
meet
possible to
secret slander
does the worst mischief.
How
this.
;
but
and
in
which they
... To meet
it is
often
this it is
can I repel the quiet
some one who, in the semblance of
whisper of
ness, insinuates that I
im
which
maintain something very
holi
evil,
especially if he says that it is too evil to be stated
No man
"
of honour has a fair chance with such parties
as are here referred to.
It is one of the special
marks
of the Darbyite Plymouths, that, if they are unable to
meet a man
fairly
any amount
of falsehoods for the sake of accomplishing
their purposes.
and openly, they will whisper about
Their underhand misrepresentations
regarding personal character, combined with the Jesu

itical
way
in which they couch their sentiments in
language which they interpret after a manner peculiar

to
themselves, enable them

"
elect."
This will be
enough,"
to
"deceive
the
very
continues Dr. Tregelles,
*
233
to satisfy straightforward persons as to Mr.
want
of reliability.
word
with
is
... Mr. Darby denied
found in the sentence
is
that the
... Do Mr. Darby s

and without reserve, condemn
there all others can see.
followers definitely,
these false statements?
and do they own that his
assertions on other subjects are habitually as
of credit
but this was
merely one of hia groundless assertions
word
Darby
that the
"
?
("
Five
unworthy
Letters.")
Mr. Ryan wrote a pamphlet in the form of a dialogue,

which he took special exception to certain opinions
which were published by Mr. Darby in
The Bible
in
"
In place of writing a formal

Treasury,"
to
Mr.
Mr.
reply
Ryan,
Darby reprinted, as he said,
&c., &c.
the articles complained
of,
in order that his readers
might judge of the correctness of the charges brought

In the preface to this reprint, Mr.
against him.
Darby says
"
Recently an attack has been
made on
the doctrine contained in them, and in other articles,

to
which
I will just
now
refer.
The reader
will
them here exactly as they were originally pub

lished. ... My only path was to
publish all exactly
find
had already appeared.

Whatever they are,
have
them here, my reader, just as they were."
you
Could anything in the world be fairer than this]
as it
Nothing.
successful
There
way
is
no
fairer
or
more
of meeting a charge, if
that of reprinting every
it
reliable
be
false,
and
than
word upon which the charge
PLYMOUTH HERESIES.
234
is
founded.
What, then, does the course adopted by

It wants nothing imaginable, it
Mr. Darby want?

appears,
law
truthfulness;
except
be a mere
should
however,
that,
with those who repudiate the moral
trifle
as a rule of life.
"
Can the reader
believe,"
Mr. Eyan, in the third edition of his pamphlet,

in the face
article
is
this
boasted exactness, one entire
that
The
in
article
described at the close of His
is
that,
Bible
containing the famous passage where our
Treasury
Lord
of all
suppressed
says
"
Gethsemane,
as
going
unconverted Jews
through the
with the
and in
life,
experiences
of
full letting loose of the

*
power of Satan upon them, and, in consequence, the

wrath of God staring Him in the face.
It is neither
fair
nor right to suppress the entire
same time
as they
tell his
appeared."
this charge,
and
He
at the
cannot deny that the
which was omitted consisted
own
and
I have read Mr. Darby s reply to

must say a more contemptible piece
of shuffling I never beheld.

article
article,
readers he has given them all exactly
of
the notes of
he cannot deny that he had an

of
opportunity
looking over it for the press he has
to admit that he knows it is his own
he cannot deny
his
lecture
that this very article,
which contained most obnoxious
sentiments, was omitted completely in the reprint
Why,
then, did he affirm three times over that he
reprinted all exactly as they originally appeared
did he find
it
had
Why
convenient to leave out the one which
was mainly fouud
was
in
left out,
with
fault
did he
why
Above
when one
readers they were all
tell his
This charge does not involve a matter of mere
opinion
a matter of fact
it is
His statement
There
of those
is
is
and, therefore, there
can be no excuse for Mr. Darby

it.
all,
235
conduct in regard to
a direct falsehood.
a complete want of honesty in the conduct
who
of
pretend to believe in the presidency
is shown by the follow
the Spirit at their meetings, as
ing extracts from Mr.
Wigram s
Mr. Eland in
Jersey Case
the
"
Spirit
(at
!J
Darby, on
last
as printed
"
by
Stewart
Mr.
"
Sunday week)
be held at Islington.
"
!]
of a factious meeting to
Again, and again, and again,
he forced himself self-willedly

of the Spirit
"
[under the presidency of the

Davies Street, after the gospel by J. N.
fhaiuelessly gave notice

*
letter,
"
[under the presidency
on the priory,
Lord, and at other meetings.
...
at the table of the

I
do not think that
the table of the Lord, or the gatherings of the saints
"
are to be the
[under the presidency of the Spirit !]
to
which
a
in
right
speak and obtrude
only places
"
one
to
s self
on others
what extent
there
is
is
to be allowed.
do not know
might
patience, but certainly
a point beyond which the allowance of in
it
in
terruption becomes the sanctum of disorder.
Self-
and human energy [under the

presidency of the Spirit!] "cannot be sanctioned
beyond a point, and when that was reached, saints
will,
and
"
self-esteem,
PLYMOUTH HERESIES.
236
were obliged to act" [man acting!]

doubt whatever, in my own mind,"
.
"
"
have no
"I
he continues,
that Satan
[under the presidency of the Spirit !]
has a very large place in the whole thing." When
"
will the doctrine
which assigns superiority
to Satan
under the presidency of the Holy Spirit come to an

end ? Can any person imagine that these men truly
believe in their own statements ? I have it on excellent
1
authority that Mr. Bellett, of Dublin, had a good plan

of
managing the
When any
Bellett
Spirit, if I
may
use such an expression.
members addressed the meeting, Mr.

frequently made a habit of keeping silence for
of the
This, however, did not please the audience,
that day.
as they preferred to hear Mr. Bellett.

to
be done
The
ladies of the assembly gave a
ing to the unfortunate ghost
them.
:io
than for the parties
;"
who
"
and,
gift,
or as Mr.
if
you
acting."
According to
man who
speaks,
the ladies
who
the action of
But
act thus to say, as they do,
the sovereign guidance of the
Darby put
"
it,
festation of the Spirit in the individual

is
to edify
effect.
greater specimen of genuine hypocrisy
that they are under
Holy Ghost
good tongue-thrash
who presumed
had the desired
This, of course,
there could be
What, then, was
very effectual method was adopted.
please,
this,
It
an impulse
God
and the Holy
is
is
who
;
it
a mani
acts
is
it
God
acting through the
Spirit
is
presiding over
are forming the determination to stop
God
in the
man
Dr. Tregelles informs us that
"
237
there have emanated
from Dublin professed extracts from the writings of

the Reformers, and others, in which the liberty has
been taken of altering their words and doctrines, so as
There is
to suit the taste and theology of the reviser.
no intimation given of such changes having been

made all appears under some known and venerable
;
name
that the doctrines are ascribed to
so
ancient writer, which really are those of some

Brethrenite.
am
informed that such tracts have
been circulated by thousands.

strated
When
remon
having been made of the

was told that it had been done
against such use
names of Reformers, I
for the honour of God.
Verily,
some
modern
it
Five
"
Letters,"
("
would never do
for
p.
21.)
such parties to accept
the moral law as the rule of their
life.
In his sermon of 29th January 1865, Mr. Spurgeon

charged the Plymouths with holding that it was wrong
for the Christian to
make
a confession of
sin.
No
sooner did this appear in print that the Plymouths
came down upon him
for misrepresenting their views.
The consequence was,
that
Mr.
afterwards published the following
Spurgeon shortly
In a former
"
sermon, while denouncing the error of the

ifrmion
of sin by believers/
that gross heresy to the
have since learned that
noncon-
we wrongly imputed
Plymouth Brethren.
the persons
to
We
whom we
alluded have been expelled from that body, and
we
PLYMOUTH HERESIES.
238
community from a
therefore desire to exonerate the
which they are not
fault of
have made
speak
We
guilty.
of
evil
any
but
expulsion of the guilty
are sorry to
from our wish
this charge, as it is far
we were
to
not aware of the
Mr. Spurgeon here
persons."
acts the part of a straightforward,
honourable man, as
he always does, and confesses the mistake he had

but do his opponents act in the same
fallen into
;
straightforward
He
has so
sible for
all
manner towards him
many
him
to
By no means.
things to attend to that
it is impos
become thoroughly acquainted with
of
the peculiarities
Jesuitical
sect
like
the
Darbyites, and therefore they took advantage of his

innocence.
He was
did not confess
sin.
indeed wrong in stating that they

I
know
no
of
constantly confessing as they.
parties
This
is
who
are so
quite a pecu
They seem to be very regardless

what they say, but they try to make up for their
want of truthfulness by their confessions to each other.
liarity of their sect.
of
The
cry, Confess, confess, confess, is
mouth.
no
hardly ever out
upon this point

They
and therefore they are quite right in drawing Mr.
Spurgeon s attention to his mistake. Did they deal
of their
fairly
not.
are at
loss
with him, however, in this matter
They put him
They did
right, in part, regarding the confes
but they omitted the other end of the sentence.

They told a part of the truth, but they did not tell the
sion,
whole truth.
They
said they
would
confess,
but they
239
did not inform him that they positively refused to ask
nor did they

;
inform him of the distinction which they make between
forgiveness for the sins they confessed
confessing to
Jesuitical
God and
confessing to each other.
matter
dealing in this
is
Their
very apparent.
They obtained a triumph for their system by showing

that Mr. Spurgeon was wrong, and that he was obliged
acknowledge his error ; but they had not the can
dour to inform him and the public that their confession
to
a solemn mockery, as they absolutely refuse to ask

pardon from God for the sins they confess to eacli other.
is
Their withholding of the truth, regarding their refusal

to ask the forgiveness of the sins they
confess, is just
another example of that deep Jesuitical plan which

underlies and pervades their whole system.
It is by
by a sanctimonious garb, that they
have drawn the simple and the unwary into their
deception, covered
nets.
On
the 4th of
December
1862, I received a letter
from a friend in Scotland, informing me that he had

just been reading a pamphlet, by Mr. Darby, which
professed to reply to me.
wrote to
my
next post, requesting him to forward
friend
me
by the
his copy of
Darby work with as little delay as possible. On

the 8th of December, I got the
pamphlet, as well as a
Mr.
letter
from
my
friend, enclosing
a note which he had
received from Mr. Catesby

Paget. In that letter my
friend mentioned that he had written to Mr.
Paget,
PLYMOUTH HERESIES.
240
informing him that
lie
had sent
and Mr.
his note
pamphlet to me, because he thought I was

I found by Mr.
being dishonourably dealt with.
Darby
Paget s note that he requested

at
once"
the copy of Mr. Darby
had sent him,
as
actually for sale
continues,
"you
a week or
so,
my
s
friend
he had discovered that

"If
yet."
shall
return
"to
pamphlet, which he
you return
was not
"it
it to
he
me,"
have two other copies in about
one for yourself, the other for Dr.

it will be open, of course, for the
Carson, and then
sharpest criticism that can be applied to

friend
properly
very
thought
the
My
it."
an
transaction
extraordinary one, and therefore he told Mr. Paget he
had placed the whole
affair
in
my
hands.
evident the Jesuits were once more at work
It
was
but I
could not then divine the exact nature of the trick.

I could not discover the reason for so
much
secrecy
about a pamphlet which I found, on examination,

actually printed at Toronto in Canada.
It
was
teas
plain,
however, that there must be some very special reason

for the great anxiety
shown
to get
back that American
might be replaced in a week or

which would be open to the sharpest
struck me that there must be two
copy, in order that it

so
by
others,
criticism.
editions
and one
It
one specially suited for the Plymouthites,

for the public.
In the Toronto printed edition, Mr. Darby opens

the battle against me with the following remarks
:
MORALITY OF
"
The
reader
Carson
LYMuUTH ISM.
241
judge of the kind of thing
may
is
pamphlet]
page assures us
it
the
is
it
[Dr.
by learning that while the

first five
thousand, the
first
last,
the very same side of the same sheet, assures us that

the
thousand are
do with such
to
means
last
five
first
have
all sold
It is painful to
If
adversaries."
Mr. Darby
statements on the
to assert that the
first
and
pages of the cover are necessarily contradictory to
each other, he asserts a thing which he must know to

be false. He cannot be so stupid as to confound sale
with
Be
delivery.
lie
on
its
me
Coleraine
My
it
that
he
here
most
pamphlet
bears
may,
my
cannot allow this to pass without

were first published in the
cover.
due attention.
as
this
emphatically charges
letters
Chronicle.
They
excited so
much
that I announced in the Chronicle that I

to publish
The
a
them
in a
orders for copies

that
rate,
entirely
copies,
pamphlet
had actually sold
and had given orders

thousand more.
first five
particular price.
in to
had
before the
printed,
off five
of the
pamphlet at a
came showering
interest
was going
me
at such
time to be
five
thousand
to the printer to pull
There was not a
single copy
thousand unsold at the time
its
cover
was printed, so that the statement on the cover, that

it was the first five
thousand, and that the first five
thousand was sold before the cover was
printed, is
absolutely, literally, and, in every sense of the word,
true.
therefore Jling back Mr.
Darby s base insinua-
PLYMOUTH HERESIES.
242
I
tion.
him
beg to inform
that
am
no Darby ite,
that I do not deny the moral law as the rule of

I
my
life.
have not yet adopted the religion which permits a
man
to tell as
many
falsehoods as will answer his pur
pose, provided only he makes a sufficiently abject con

fession to his fellow- mortals, and that, too, without asking
from the Almighty.

In the course of a short time, I discovered that my
surmise about there being two editions of Mr. Darby s
forgiveness
pamphlet was quite correct. I have got them both.

The one was printed in Canada, and the other in
England.
In
Canadian
the
copy,
Mr.
Darby has
moral character, by making

a statement, containing an insinuation which I have
proved to be utterly false. Of course, if he could
attempted to overturn
satisfy his miserable
my
dupes that
was a
liar,
he would
go very far towards removing any impressions which

my pamphlet might have made upon them. But
inasmuch
as his false insinuations
double force on his
came under
my
another edition,
omitted.
In
own
against
would
recoil
with
by any chance they
was found necessary to print

in which the accusation against me is
eye, it
all
probability,
known anything about

ment
head,
if
my
would never have
the publication of this state
moral character, and would never
have had an opportunity of proving its falsehood, if it

had not been for the mistake made by Mr. Catesby
to
Paget in sending a copy of the Plymouthite edition
who
a friend of mine
is
243
who
not a Plymouth, and
could not possibly stand such abominable trickery.

is the edition which Mr.
Paget says was not ready
This
for sale, although I
to
this district
After hearing of their existence,
got copies.
pick up two of
who
have heard, from a person
saw them, that several Plymouths in
them myself; and
have
managed
have also
obtained a copy of the edition in which the falsehood
about
my
which
will be
this
is all
moral
character
omitted
is
open to the sharpest
an intentional
that no mention
is
trick, is
made
the
edition
That
criticism.
proved by the
fact,
of the false statement con
tained in the other edition having been omitted from

this
one
that no apology
previous existence
made
is
offered
me
to
for
its
and that no allusion whatever
to the subject
the Canadian edition,
by the English copy
is
had not providentially seen

could never have discovered
If I
I
that
my
had been
character
basely traduced in the Canadian publication. Now,

I seriously ask
my readers what they think of this
transaction
or the men,
What estimate do they form of the man,

who could be concerned, either directly
or indirectly, in such
Could any one
proceedings?
imagine the devil himself, almost, to be guilty of
such devices? Could any conduct in the world be
more
detestable than that of

blackening a
acter without giving
When
man s
him an opportunity
they find themselves unable to meet
char
of reply
my
argu-
PLYMOUTH HERESIES.
244
Mount
ments, they follow the example of the lady at

Mellick, and try
my
by a
character
hand
to destroy their effect
which, only for the
false statement,
of Providence,
by undermining
would never have reached
my eyes.
Since I exposed this Plymouthite trick, Mr. Darby
and Mr. Paget have both found
We
to the point.
now
shall
it
necessary to return
how
see
they have
far
improved their position. In his pamphlet on Right

eousness and Law," Mr Darby says, I am quite willing
"
"
to accept
tion
mean
Dr. Carson
How
contradiction
come
it
explanation of the contradic
on the cover of his
true
How
Perhaps with Ply mouth s
man
as well as
tains a contradiction.
If
tradiction,
nation?"
The acceptance
"
it
might
in the world.
is alive,
but
Mr.
that he is
says the cover con
he thought
how
could he
he
when he
making a false statement,
it
contained a con
accept of Dr. Carson
expla
of the explanation proves
that he does not believe in his
the
man
does the
could a contradiction ever be
could not with any sensible
Darby must know,
is
What
tract."
could he accept any explanation of a
own
statement.
What
advertisement on the cover with which Mr.
?
A Plymouthite lady sent me,
copy of the pamphlet, with all her
I
objections written on the margin of the leaves.
did not place much value on her criticisms, but I
Darby
finds
fault
long since, a
was glad to get hold of the advertisement on the

The first five thousand of this
Here it is
cover.
"
245
but copies of the

pamphlet have been already sold
second five thousand may be had from the author."
;
Where
the contradiction here
is
As
Nowhere.
matter of course, the cover of the pamphlet, contain

ing the
title
on the
this cover that it
that
was the
but the second
five
Nowhere.
thousand, and
first five
the copies contained in
all
author
page, and the advertisement
first
was printed after the rest of the

Where, then, was the contradiction in stating
work.
on
on the
last page,
were already sold ;

thousand could be had from the
It
it
was every word
true.
There
was not one single copy of that edition unsold at the

time that was printed. Hence there is no contra
diction
no untruth.
It is impossible,
stretch of charity, to suppose that Mr.
ignorant on this point.
An
by the utmost
Darby could be
inhabitant of the land of
Tob might perhaps make a mistake here but a man

like Mr. Darby, who is accustomed to the public
press,
;
could not
Mr. Darby knows right well that there arc
plenty of books subscribed for by the trade, or the
and consequently sold before one line of them

printed.
Nay, more, he knows that in almost every
public,
is
business transaction the sale precedes the

delivery.
Suppose a
in Dublin,
hammer.
him
man
and
On
goes to the
sells
Encumbered
Estates Court,
an estite under the auctioneer s
his return,
lie
meets Mr. Darby, and
that he has sold his estate
has yet given possession
the
Mr. Darby asks
man
tells
if
he
says, No, he has
PLYMOUTH HERESIES.
246
only just sold. Mr. Darby at once, in the most polite

manner, informs him that he is a liar, because there
is
nothing sold until after
it
is
And
would be thought of this
I
am
of unprincipled bosh which
?
delivered
What
yet this is the sort

called
upon
to meet.
It is utterly impossible,
by any amount
suppose that Mr. Darby
is
so ignorant as to
He
is
not so stupid as that would
sale
with delivery.
come
to,
made
and therefore he cannot get
of charity, to
confound
credit for
his statement through ignorance
it
been intentional and diabolically malicious.

I still think
continues Mr. Darby,
But,"
"
"
having
must have
it
was a
a tract which positively

glaring contradiction to sell
declared that
same
sold
cover,
sold,
and
that that
already."
sinuation
was one of the
it
then and there
to state
five
first
Mr. Darby must
contained
in
this
first
five
thousand,
on the back of the

thousand were
know
sentence
all
that the in
is
not
true,,
because he knows
me.
he did not buy the tract from

If he bought the tract from a person who
bought it from me, there is no contradic
previously
tion whatever
on
my
sell
that same
five
hundred times
part.
Again, Mr. Darby might
and it might be sold

and yet the statement on.
tract to another,
over,
the cover would be perfectly true.
Nay, more,
if
the printer, or binder, had, by any mischance, mixed a
few copies of the two parcels, as they passed through

his hands, so as to have the one delivered in mistake
the other,
for
would not
it
affect the advertisement.
to collect those five
would, after
"
"
says he,
Dr. Carson
According to this
reliable
excuse for
statement
may
of
face
him on the
After
five
five
capable of
is
in place of holding
all,
shelf with the simpletons.
"
of
should
I
"
know
what was ordered
but I know that a tract was bought

which
me,
professed to be itself one of the first
which also declared that the first
and
thousand,
of Dr. Carson
for
explain
Sense again
it."
contradiction
self-evident
explanation.
nothing,"
So
his
head of wit, a thing which he con
Mr. Darby responsible for what he says,

place
all
but the thing to be explained remains
contradiction on the
siders a
them
the cover
be perfectly and literally true.
all,
insinuations.
were now
sell
advertisement on
Darby has no shadow of
that Mr.
it,"
the slightest degree
in
Still, further, if I
thousand copies, and
over again myself, the
247
thousand were
ignorant of
"
all
Mr. Darby
sold."
what was ordered
of Dr.
may
Carson,"
be
but
if
he had taken the trouble of asking information from

his
own
followers in the north of Ireland, they
would
have given him soine idea on the subject. They could

have told him, with bitter anguish and sorrow of heart,
that various ministers throughout the country pur
chased
the
pamphlet
in
such large (quantities for
circulation in their districts, that
it fell
like a perfect
thunderstorm on the heads of the unfortunate Ply-
PLYMOUTH HERESIES.
248
There
mouths.
nothing remarkable in the fact
is
that a copy of the
first five
thousand was purchased
Mr. Darby. I have no doubt he might have pur

chased hundreds of them. It is possible that even
for
now he
could find some copies for
ministers
sale.
who purchased from me
Some
of the
circulated
their
some sold them amongst their

people some put them into the hands of booksellers
and one commercial traveller, who afterwards became
gratuitously
copies
view, as
copies,
with the
have since ascertained, of having the greater
them
part of
thousand
one
a minister, bought
by the
sold
booksellers in the different
towns which he visited throughout Ireland. Under

these circumstances, Mr. Darby might have purchased
hundreds of them
degree
but that would not in the slightest
affect the truth
cover of the pamphlet.
of the advertisement
on the
It is quite impossible for Mr.
Darby, or any other man, to shake the truth of it.

Mr. Darby says the obnoxious passage was struck
out of the English edition of his pamphlet, without
his knowledge, by a friend of his own, and at the
suggestion of the publisher.
Mr. Darby of the

to
trick, if
"This
have made an ample apology

inasmuch as he had not
for the
but,
enable
him
do
so,
he must
still
whole
sufficient
affair
honour
to
be held responsible.
under any circumstances, the trick must

It is
at the door of his Plvmouthite friends.
Besides,
lie
to
might have cleared
he had been manly enough
still
still
amongst the Plymouth?, and
is
249
just like them.
like to give a stab in the dark,
and
to
keep
They
it
dark.
In regard to what his friend has done, Mr. Darby says,

**
He
struck his pen through the passage, judging, I
suppose, the point referred to beneath

I
Now,
notice."
solemnly ask Mr. Darby, does he really believe he
here stating the truth
is
does he really suppose, as he
he judged
Could any man
says, that his friend struck it out because

it
a point
unworthy
of
notice
imagine Mr. Darby believes he

truth
Could
me
putting
if
any argument
to the wall
is
here stating the
more powerful
be produced, than the
such a fact existed, that
falsehood on the cover of
for
fact,
had placed an intentional
If
pamphlet ? None.
had been guilty of such conduct, my reputation was
not worth a farthing.
Hence it is impossible to
my
suppose Mr. Darby believes in his own statement,
when he
because
says he thinks the passage was struck out

it
was judged
to be
unworthy of
notice.
If
Mr. Darby had been endowed with sufficiently high

and honourable principles to have enabled him to
publish an ample apology for the whole
would
but
to a great extent
he
;
he hardly goes the length of fully

If he imagines I care one
explanation.
in place of this,
accepting
my
straw whether he accepts

taken.
dare
affair,
have redeemed his position
him
it
or not, he
is
wofully mis
ask no favour of him or any one

to
attempt to overthrow
my
else.
explanation.
PLYMOUTH HERESIES.
250
It is true in every
entirely beyond his power.
as
such
will
be
and
by every honest
accepted
letter,
man who reads it. I have no idea of taking his accept
This
is
ance of
and
if
it
as a
compliment
demand
it
as a right
he had been possessed of the refined feelings of
a gentleman, he would have retraced his steps by a
most ample apology. A compliment, indeed,

Darby to accept an explanation which he and
for
Mr.
all
the
But
Plymouths in the world could not overturn
to crown all, Mr. Darby now says, "There is no
statement that Dr. Carson told an untruth." In all
!
man mean
the world, where does this
end
to
In
The reader may judge

pamphlet he says,
of the kind of thing it (Dr. Carson s pamphlet) is, by
his first
"
learning that, while the

first five
same
thousand, the
assures
sheet,
are all sold

adversaries."
first
last,
page assures us
us that the
It is painful to
Now,
it
it is
the
the very same side of the

first
five
thousand
have to do with such
would be impossible
to
imagine
any language which could more directly insinuate that

Dr. Carson was a liar, and therefore it was painful to
have to deal with him as an adversary on religious
This point could not be made plainer.
questions.
But the moment Mr. Darby reads
my
answer, and
and utterly false,

a man of honour and prin
finds that his accusation is totally
in place of apologising like

ciple,
I
he turns round and denies that he ever stated
had told an untruth.
This
is
truly
Darby
all
the
251
beyond measure to have

an adversary. It is no wonder lie
denies the moral law as the rule of his life.
world over.
It is distressing
to deal with such
now turn
to Mr.
have proved to be
strictly
honesty.
Mr.
having entertained
form, and
which
letter
have read
It is clear that
and
your
what you
literally a true state
raised a suspicion in his
character
mind
it,
it
of an opposite
takes shape and
given forth as a proved instance of dis
is
You have
acted with regard to
my
letter to
same way. You state how you came

A sus
tract, and quote my words.
in the
by Mr. D.
picion
"
You justly condemn Mr. Darby for making
pamphlet.
a false charge against you.
ment
In a
Paget.
him, he says
received from
you entertain
enters your mind,
it,
takes
it
form and shape, and though you own you * cannot

a possible solution by a
discover,
c., and propose
question which you also
own you cannot
answer, you
pronounce upon it as a proved instance

of Jesuitism, and express your sorrow that Mr. Paget
proceed
to
should lend himself, however unwittingly, to

disgusting trickery.
justifiable to
May
make such a
ask you whether
broad light of day

charged as
all that
such
was
charge, based on no other
ground than your own suspicions, and which

declare to be entirely false
it
now
could explain in the
which you have so unjustly

and disprove your
disgusting trickery,
charge as easily as you have Mr. Darby
s false
charge
PLYMOUTH HERESIES.
252
against yourself.
which
have before
me the
Mr
other
copy
been able
should have sent you, had
to return
me
the one
asked
for,
and you would see

few correc
in that the original charge against you, a
and three
tions of the press in ink,
new
lines of
print
pasted over a short sentence needing correction.
new
edition, to
did I
know
of
which you
its
had never
refer, I
existence
till I
seen,
The
nor
read your pamphlet.
Whether
not,
it has superseded the first edition I know

but this I do know, that it would have been a
copy of the original edition, corrected as
have just
which a copy would have been sent you.

Can you not imagine the possibility of an edition
being printed, and a few copies sold in the ordinary
described, of
way, and then, because
it
was only a few copies that
had got into circulation, a desire being felt

sale for a week in order to make a small
I
know
that I have done the same with regard to a
controversial tract, and did not think
anything
particularly
As
dishonourable
was doing
nor Jesuitical
have no wish to place Mr. Paget in

position, I have thus allowed him to speak
I am
himself, and make his own explanation.
thereby."
to stop the
alteration
false
for
anxious, as far as possible, to release
him from
the
but the only way in which I can see it pos

sible to do so, is to suppose that he has become the
charge
innocent dupe of others.

to believe
what he
Although
so positively
am
anxious
declares, there are
MORALITY OF PLYMOUTHISM,
some things which
not imagine an
could
because only a
few
stopped for a
week
edition being
copies
were
fairly,
but
particular case, just because

It
facts.
of the pamphlet
if I
and,
might be
sold, the sale
it is
me
printed,
alterations.
honestly and
could not possibly imagine
253
asks
make some
or so to
could imagine this to occur
Well,
with
He
cannot accept.
it
in
this
utterly inconsistent
must not be forgotten that the copy

which Mr. Paget sent to my friend in
Scotland was printed at Toronto, in Canada, under Mr.
Darby s own eye; and that Mr. Darby

to that edition, that
it
people there, while a
number were
says, in reference
largely to all
"sold
sent to
kinds of
England."
Hence Mr. Paget s explanation cannot apply to the

case at all.
The explanation of its being withdrawn
for correction, because only a
few copies had got into
circulation, cannot be accepted in regard to a pamphlet
which Mr. Darby says was printed under his oivn eye in
Canada, and sold largely to various people there,
whilst a number of them also were sent to England.
Neither can
me
to
reconcile the letter Mr. Paget wrote to
with the one he wrote to
me, he says that the
have sent
me
if
my
"
my
other
friend
"
friend.
In his letter
copy, which he would
had returned him the
first,
would not have been the new edition with the ob

noxious sentence
left out,
but the original, Canadian
printed edition, with a few corrections in ink, and a

printed
patch
on
sentence
requiring
correction.
PLYMOUTH HERESIES.
254
is difficult
This, however,
my
to
be returned, he says,
that
to reconcile with his letter
friend, in which, after requesting the copy to
it is
"
was not aware when
not actually for sale
yet."
How
got
it
could he
say this of the edition which Mr. Darby informs us
was printed under his own eye in Canada, and had

sale ?
On what principle could it be
met an extensive
said in reference to a
sold out, that
all
cannot see the
it
work which, perhaps, was nearly

was not ready for sale yet ? I
way
to
reconcile
statements with each other
Mr. Paget s
am
nevertheless, I
own
dis
posed to think that he has been taken in by those

parties
"
is
who informed him
not actually for sale
a large extent, disposed
that the Canadian edition
yet,"
of.
although
it
was then,
to
imagine he has become
the dupe of others without being aware of the exact
nature of their tricks.
In his reply to Mr. Trench, Mr. Darby says
The
to his objections.
told of Brethren that
man
could speak.
first is
if
he
Any
is
Scripture authorises
this if
he likes
turn
He was
very simple.
any person in the apparel of a

sensible person can see this is
simply maintaining the scriptural

admits that
"
rule."
Mr. Darby
only in the apparel of a
him
to speak.
Mr. D.
man, the
may
but does he honestly believe
believe
it ?
The
remainder of the paragraph from which I have quoted

in
is left free," says he,
proves he does not.
meetings which are not preachings nor lectures, but
"
"It
MORALITY OF PLYMOUTH ISM.

assemblies of saints,
We
glory in
Now,
this."
slips in here the words,
"
who
I
person in the apparel of a
clear
scrip
can edify, to do
want
who can
The
a totally different case.
the
to
according
tural rule, to all Brethren
255
so.
know why he
to
This makes
edify."
objection
is,
that
"
any
without any regard
man,"
power of edifying, could speak. Why does Mr.

Darby not meet this fairly, in place of slyly slipping
to the
in the expression,
that he here
versialist
can edify
"who
acts
the
Certainly not.
his
letter
of
1868 to the
lished in Canada, Mr.
an
honest
contro
most distressing
It is
have to do with opponents of
Can he pretend
?"
part of
this class.
to
Again, in
Church Observer, as pub
Darby
"
I repeat,
says,
charging
Mr. Mackintosh with denying the true humanity of

Christ
been
is
a foul falsehood, and, after the matter has
sifted, as it has,
a disgrace to those only
bring the accusation, as in truth
it
accusation against Mr. Mackintosh
always
is
was."
who
My
here characterised
as a foul falsehood, that could disgrace only myself, and
that
it always did so.

This is Mr. Darby s assertion.
Does he believe in the truth of his own statement?
He
does not.
If I
wanted
to prove the truth of
accusation against Mr. Mackintosh,

I
might
have said elsewhere on the subject but
;
my
object at present.
the dishonesty of Mr.
He
has here stated
only wish just
my
refer to all
this is not
now
to prove
Darby as a controversialist.
that it was always a disgrace to
PLYMOUTH HERESIES.
256
me
to
have made the charge
was a
tosh, because it
to
"
statement
How am
Darby knew he was here making a

Just out of his own mouth. In his
prove that Mr.
false
did against Mr. Mackin
foul falsehood:
Law/ he
Kighteousness and
"
says,
Mr. Mackintosh
did overstep the bounds of Scripture statement.
He
used language open to attack, and I have no doubt his
mind, in opposing one extreme, had gone into the

Subsequently he published a declara
opposite.
.
made a wrong statement, and that

condemned wherever it might be found.
tion that he had

it
was
to be
have no doubt his mind had overstepped the bounds
of Scripture.
There was a
thought in his mind.

it
hold
[root
it
of unscriptural
a great mercy that
was brought out to light. The true humanity of

is a fundamental truth, and His person and
Christ
salvation are
Mackintosh
if
given up
is,
of course,
it
be touched.
bound
Mr.
in the Lord to do all
needed to remove any evil flowing from his
words."
Can you
believe
What
think you of
your eyes
Is
this
Can any man who
this,
most distressing case ?

thus have the slightest pre
not
acts
tensions to Christianity
reader?
The commonest man who
walks the streets of London would hardly disgrace

himself by such conduct.
Mr. Darby here states that
Mr. Mackintosh overstepped the bounds of Scripture

used language open to attack
allowed his mind to go
from one extreme on the humanity of Christ
to the

opposite extreme
in his mind,
and the
remove
evil
had a root of unscriptural thought
which was mercifully brought to light,

flowing from which he was bound to
and
257
after all
wonderful
asserts, in his letter to the
of course, he
to
relate
he
Canadian Observer (which,
would not expect me
my
to see), that
accusation against Mr. Mackintosh on these points
"
foul
so
falsehood."
own mouth,
his
We
would be
it
of
regardless
utterly
He
the morality of Darbyite Plymouthism
does well
FEEL
Such
life.
to
is
MACKINTOSH S RECANTATION.
MR.
I
any man
difficult to get
truth.
reject the moral law as the rule of his
"
is
here see that, judged out of
it
due
to
God, to His Church, and to
my own
made a wrong state

ment in the first edition of my Notes on Leviticus,
The second Man
p. 35, in the following passage:
conscience, to acknowledge that I
was, as
to
This
mistake, together with the serious inference deducible
from
it,
passage,
and
who
correct
correct the mistake,
error,
me by a dear and venerable

requested me to reconsider the
was pointed out
servant of Christ,
it
to
in the second edition.
and added a
but to guard the truth.
not enough.
did
note, not to guard
But
this, I feel,
was
ought to have confessed the mistake,
and should have done
so in the preface to the second
PLYMOUTH HERESIES.
258
edition,
less of
been sufficiently self-emptied and care

I do reverently
had
my
reputation as a writer.
believe that our blessed
Lord Jesus Christ was made

*
of the seed of David, according to the flesh
was truly
excepted.
The
man
as I
am, in every respect, sin
reader will find this grand foundation-
truth of Christianity distinctly laid
passages of the
and
flesh
of the substance of the Virgin
blood, as really a
He
that
first
down
in various
edition (see pp. 36, 37).
I never
meant to teach any other doctrine, and if any expres

sion ever dropped from my lips, or from my pen,
which might seem to touch the precious, holy, and
essential mystery of incarnation, I would utterly re
pudiate
it.
"
"
47
C.
H. MACKINTOSH.
MOUNTJOY STREET, DUBLIN,

July
The more
surprised.
1862."
examine
this
Mr. Mackintosh
is
greatly mistaken
says,
"I
as really a
in every respect, sin e.xcepted.
any
the
first.
do reverently believe that our blessed
Lord Jesus Christ was ....
teach
he
if
On
his position by
imagines he has improved
tenfold worse than at
contrary, it makes him
it.
He
am
document, the more I
other doctrine:
his readers are going to
...
man
I never
as I
am,
meant
to
Mackintosh imagines
this statement, he
of
accept
If Mr.
MR. AfcACKINTOSH S RECANTATION.
must give them
credit for
259
an incalculable amount of
In considering this point, it must be kept

specially in mind that Mr. Mackintosh was at one time
credulity.
a schoolmaster
at Westport, in the county Mayo.

Consequently he must have understood the language
which he undertook to teach. We cannot possibly
give
him
as not to
credit for being such a thorough
know
words in the English tongue.

that, in using the expression,
as to
Hence, when he
"
to teach
tells
us
The second Man was,
His manhood, the Lord from
meant
ignoramus
the meaning of some of the simplest
heaven,"
any other doctrine
"
Christ was as really a
man
Lord from heaven,
must have a
he
than that
"
"
never
Jesus
am, in every respect,

sin excepted," he makes a statement which is
utterly
If I say Christ, in His Godhead, was the
incredible.
I
as I
putting in His Godhead, and no
stand the language.
tosh said,
"
special object in
man
can misunder
In like manner, when Mr. Mackin
Christ, as to
His manhood, was the Lord
from
heaven," he must have had a special object in

adding the words as to His manhood," which are not in
"
If
is
and no man
can misunderstand his

meaning.
he had no special object in the
language he used, he
Scripture,
utterly incapable of writing
on any
subject.
But
as
he was once a schoolmaster, we cannot

give him credit
for such extraordinary ignorance.
He knew
well
right
what he was
ignorant of
saying.
my
readers,
ask the simplest and most
Do
they think they could use
PLYMOUTH HERESIES.
260
Mr. Mackintosh
language without knowing what sen

Could they tell us the
?
timents they were expressing
was leading the professing Church astray on the

humanity of Christ, and then slip in the words, As to
devil
"
His
manhood,"
having any
He was
design in
the Lord from heaven, without
it I
If they did so without being
aware of what they were doing, would they not have

the fear of Bedlam before their eyes ? If they were
anxious to teach the doctrine of the proper humanity
of Christ,
"
As
And
to
would they ever attempt to do so by saying,

He was the Lord from heaven ?
"
His manhood,
yet Mr. Mackintosh wishes us to believe that he
meant to teach anything else than the real man

hood of Christ by the expression, As to His manhood,
He was the Lord from heaven." Those who think pro
never
"
per
may
I cannot.
believe this.
If Mr. Mackintosh
to teach
man,"
"
"heavenly
heavenly
how
did he call
earthly
"
was
How
as seen in the
humanity, as seen in
spiritual
and
Him
divine
"
He had
did he say
conceived
by the
the Scripture expressly informs us
Holy Ghost,
He was conceived by Mary
tween humanity,
How
man?"
humanity,"
when
The
meant
statement, that he never
any other doctrine than the real humanity of

be correct,
Christ,
us, there
Lord Jesus
"
the heavenly and the

"
Be
and
Christ,
could be no union.
and the carnal
could never combine
did he say,
How
did he say that
Divine power was about to form a real man,
the

Lord from heaven
How
"
did
say that Christ was
lie
On what
"
a heavenly stranger
entirely
261
heavenly
grounds did he say that Satan was leading the pro
Church
fessing
did he
the
"
the Lord Christ,
God
Why
manifest in
maker and
Lord of the Sabbath, the
the
flesh,
on Christ s humanity
a-stray
us that
tell
sustainer of heaven and earth, spent the seventh day

in the dark
possibly
and
come
to
silent
No
tomb?"
sane
Mackintosh really believed Christ was,

manhood, the Lord from
In order to
once more
test
Mr. Mackintosh
"demand
Does he
manhood, was the
now
guarding,
now deny
Lord
believe
"as
to
Hit
present opinions, I
an explicit answer, yes or no,
that
to
the following
that Christ,
from
deny that Christ had a
Does he now
could
heaven."
without any evasion, or

questions
man
any other conclusion than that Mr.
heaven?
as to
His
Does he
heavenly humanity
Christ
appeared
in
our
humanity ? Does he now believe that Christ was made

under the law? Will he positively declare that his
opinions regarding the humanity of Christ are pre
cisely the
same
as those
which are held by the Esta
blished Church, the Presbyterians, the Methodists, the

Baptists,
I
the
Independents, and the
Covenanters?"
put these questions in a previous edition
M. has not found
it
but Mr.
convenient to answer them.
knows, as well as he
is alive,
He
that his views are not
the same as those which are held by the Christians
PLYMOUTH HERESIES.
262
He knows
have mentioned.
he has charged the pro
fessing Christian Church with being led astray by
Satan on the humanity of Christ.

believe that he never
meant
trine than the proper
and
Ho\r, then, can
to teach
real
humanity of
held by the professing Christian Church

utterly impossible
now
Let us
we
any other doc
Christ, as
Impossible,
take a peep at Mr. Mackintosh
confes
from another point of view. Let

for granted he really sees now that he was
sion, or recantation,
us take
it
astray,
in almost every word,
on the humanity of
that he does
Christ, contained in his various works
not
now
believe that Christ, as to His
manhood, was
the Lord from heaven, was a divine man, a heavenly
man, or had a heavenly humanity
in short, that his
understood in the ordinary and

of
the words it contains, and that
legitimate meaning
confession
is
to be
his opinions are
now exactly
the same as those held by
the different Christian Churches

?
sequence
his books
and what
He must now
this.
is
the con
believe that
Simply
and pamphlets contain a complete denial of
the Christ of Scripture, the Saviour of sinners.
The
Christ described by the Unitarian has no power to
save any one, because he
is
not truly God; the Christ
described
by Mr. Mackintosh could not make atone
ment
any man, because he bad no
for
The works
Christ
the
of the one
works
of
real humanity.
deny the proper Godhead

the
other deny
the
of
proper
humanity
Neither of
tosh s
of Christ, so that they are
much on
If Mr.
real Saviour.
them has a
be true, he must see
confession
allow
a par.
Mackin
Why,
this.
the books which contain
then, does he
still
his heretical
statements to circulate
all
263
Why
will he
?
Seeing he has not
spread the soul-destroying heresy
burned the books, how are we to believe he has changed
from the opinions they contain ? If a confession of his

crime was necessary to satisfy his oicn conscience, and
had nothing
to
do with appeasing
other people,
his
on what
heretical
he continue to circulate
principle can
or recantation,
writings? Above all, if his confession,
or whatever else he
may
choose to call
it,
was intended
to have a real influence in correcting the evil
which
has been already done by the distribution of his

heretical works, why has he not sent it to every jour
nal, magazine,
would give
it
and newspaper in the empire, which

insertion
has he not used every
Why
effort to scatter the antidote as
tered
the poison
How
does
widely as he has scat

it
come that the
slips
on which he has printed his confession are so few in

number that they are more difficult to obtain than five-
pound notes?
How
does
it
come that
parties
are
for
writing to me, begging I will try to find a copy
one
I
obtain
could
them ? How does it come that
only
copy for myself ? How does it come that some parties,

as I am informed in writing, have got the loan of the
that it would be
slip with the express stipulation
PLYMOUTH HERESIES.
264
returned without being seen by any one else

does
it
come
that tracts against the
How
righteousness of
Christ can be circulated like hail in a shower, whilst
Mr. Mackintosh
confession
is
hid
Under such
cir
cumstances, could any
man
really holds the true
and proper humanity of Christ
believe that Mr. Mackintosh

?
If he does, his credulity has banished his sense.
But Mr. Mackintosh says that
at the request
of a
dear and venerable servant of Christ he corrected his

error in the second edition of his book.
As
this point
has been fully handled in an early portion of this work,

not return to
I will
it.
perusal of the remarks I
have already made will show at a glance that Mr. M.

*
guarded his views from the observation of a care
"
less reader,
them.
but never either corrected or expunged
have specially to request that
as I
do not wish
my
readers
and carefully examine, pp. 17
will turn back to,
to 29,
to recapitulate their contents in this
section.
"
ought to have confessed the mistake," says Mr.

and should have done so in the preface
"
Mackintosh,
to the second
emptied and
edition,
careless of
Just think of this
had
my
been
sufficiently self-
reputation as a writer.
In his writings he has attempted
doctrine of the proper
humanity of
the
Saviour of
has
denied
and
Christ,
consequently
and when his attention is called to the
sinners
to overturn the
n;atter,
he cannot bring himself to a confession of

.
DARBr s
MR.
REPLIES.
guilt on account of the self-conceit
265
which
from
arises
His own reputation is of more im

Wonderful
portance than the honour of Christ
Wonderful
Wonderful
Besides, he never
his authorship
attempted to confess
till
he found that his heretical
the Chris
opinions were fully exposed to the view of
tian public
then
No
Who thanks him

pamphlet
one but his own dupes.
by
my
DARBY S REPLIES.
MR.
IN his pamphlets called

viewers
"
and
"
for it
"
Brethren and their Re
Righteousness and
Law,"
Mr. Darby
Mr. Ryan, Mr. Cox, Tlie Journal of Propliecy,

The Christian Examiner, the London Record, Mr. Trench,
refers to
and Dr. [Carson.
I shall reply to
my own
part,
and
leave the others to look after themselves.

"
"
The reader
will
j udge,"
observes
Mr.
Darby,
whether these statements as to Christ, defended by
journals
<>r
not."
and theological names, ought to be denounced

Will Mr. D. inform us how names could
defend statements
with accuracy.
up
to as the
come
And
He
could hardly write one page
yet this is the
head of his
sect,
man who
and who
is
looked
feels it neces
champion for Mr. Mackintosh,

in place of trusting Mr. Mackintosh to speak for him
Poor Mackintosh will be permitted to write
self.
sary to
forth as the
PLYMOUTH HERESIES.
266
some soft-sounding twaddle
but when
comes
it
to a
higher branch, such as criticism, he must stand aside,
and allow Darby

"
come
to
forth
Miss Adelaide Newton, Avho

says Mr. Darby,
heaven,"
is,
now
trust,
in
but the character of whose
"
piety on earth has been, I judge, most falsely esti
As
mated."
Newton,
name
life
of Miss Adelaide
Mr. Darby, in the well-known grossness
observations.
of his nature,
once read the
thoroughly indignant at these barbarous
I feel
may
powerful antipathy to the
foster a
Newton, and may hint his doubts (when a

he more than doubts) about
Plymouth only
of
"trusts,"
the piety and eternal safety of Miss Adelaide Newton,

but I am convinced he is the only person who has
read her
life
that does not feel certain she
is
now
in
envy not the mental condition of the man

who could pen Mr. Darby s most revolting observations.
I
glory.
Verily his censure

"
Mr.
the greatest praise.
is
Mackintosh,"
step the bounds
language open
of
remarks Mr. Darby,

Scripture
to attack
and
statement.
I
"
did over
He
used
have no doubt his
mind, in opposing one extreme, had gone into the
... He laid himself open to the attack that

was made against him by language which, if it might
opposite.
be defended, at any rate gave occasion to those

sought occasion.
The charge
founded and unrighteous.

trines
imputed
to
him,
I for
against
Had he
who
him was un
held the doc
one should have objected to
MR. DARBY S REPLIIX

hold communion with
Here
him."
is
267
a pretty medley.
Mr. Mackintosh overstepped the bounds of Scripture,

allowed his mind to run from one extreme to another,
and
open to Dr. Carson s attack, by the

he
but yet Dr. Carson s charge is un
used,
language
founded and unrighteous
Again, if Mr. Mackintosh
laid himself
had held the doctrines which his language conveyed,

Mr. Darby would have refused him communion, and yet
his language
who
sets
might be defended
himself forth as a
make a good shadow

ceeds
"The
charge
for a critic.
made
the Virgin
"
viewers.")
Mary."
The two
("
heaven, and that

the Virgin
does
false
Why
tion
Mary."
it
him
not
was, denying
and their Re
charged
points
man
the
Jesus as truly born
Brethren
Mackintosh were, that Christ
is
He would
Mr. Darby pro
against
the true humanity of the Lord

of
Such
critic.
against Mr.
humanity came from

was not formed in, and born of
s
("Righteousness
and
Law.")
How
come, Mr. Darby, that you knowingly make a

statement of the case in each of your pamphlets ?
it
do you slip in the word born ? When your atten

was drawn to its improper existence in your first
pamphlet,
why do you
repeat
in your second?
it
did indeed charge Mr. Mackintosh with denying the
humanity of Christ, but I never charged him with

denying that Christ was truly born of the Virgin, and
true
you know that
make
right well.
Why,
a fair statement of the case
then, do
You
you not
surely cannot
PLYMOUTH HERESIES.
268
pretend that you are sufficiently stupid to misunder

stand the following statements on the seventh page of
the first edition of
my
"
pamphlet
never charged
Mr. Mackintosh with denying that Christ was born of

the Virgin, was composed of flesh arid blood, and had
.1
human body
this
but
I did
and blood,
flesh
from heaven, the
this
charge him, that he calls
human
the Lord
body,
and the
Divine man,
heavenly
humanity; and, consequently, that he makes this

flesh and blood, this human body, to be really and
truly God.
if this human body was truly

was born of the Virgin, it was not
Hence,
God, although
it
made of her substance.
This
is
my
Will
charge.
you acknowledge, Mr. Darby, that you misunderstood

that
If
tion of
you
my
do, I will forgive
views, as
responsible being.
I would
But
if
you did not misunderstand
me, on what principle do you

represent
"
tosh
But
s
as to
me
your misrepresenta
not then hold you as a
feel called
on
to
mis
think,"
observes Mr. Darby,
expression objectionable.
"
Mr. Mackin
The second Man
The
was,
ob-
jectionableness lies in this, that, in ascribing the title
Lord from heaven, it goes beyond ascribing it

His person, being man, and by the expression as
to separates the nature and ascribes the title to
of the
to
it."
What
does he
mean
would
like to see the
man who
could write a more thoroughly incomprehensible sen-
MR. PARLY S REPLIES.

tcnce than this.
"
He was Lord
Had he
said,"
269
continues Mr. D. t
from heaven in His
manhood, he
would have been perfectly right, and he who denied
it would be unquestionably a heretic, but
as to
"
manhood, and thus the words cannot
separates the
His person who was there in manhood. Dr.

C. does not see the difference, and quotes them as in
refer to
His manhood, condemning them alike as the
same."
Yes, Mr. Darby, and notwithstanding your remarks,

still
them equally
consider
objectionable,
and
if
you
had one particle of perspicacity, you would be of the

same opinion.
Let us try these principles of criti
cism on another point about which there can be no
quibbling.
According to Mr. Darby
plan of reason
man who would say that Christ in His divine

nature was God would be right, but the person who
would say He was God as to His divine nature would
be wrong. Now, if He is God in His divine nature,
He is surely God as to His divine nature. To sup
ing, the
words
pose that the

divinity
is
absurd.
imagine that
it
the expression,
from
heaven,"
from
heaven."
"
as to
And
it
makes any
"as
or
"
is
would destroy His
"
equally ridiculous to
difference
His manhood,
in His manhood,
to
He was
not
God
whether we use
He was
He was
the Lord
the Lord
either in His
man
But Mr. Darby may,

his
in
dark
sentence
have a special
perhaps,
miserably
in
in
view
the
distinction
which l.e
making
object
hood, or as
to
His manhood.
PLYMOUTH HERESIES.
270
He
attempts.
does not say that the body of Christ,
separately considered,
is
God, but he probably holds
that the divine nature and the
human
nature are so
united that they form an amalgam which
The two natures
is
that they form a being entirely divine.
way
God.
are fused into each other in such a
This
would be as decided a heresy as Mr. Mackintosh s.

Christ was perfect man and perfect God
but He
:
was not God in His manhood, nor man in His God

head nor was He an amalgam of two natures fused
;
His divinity and humanity were united,

lost in the other.
The union
into one.
but the one was not

did not
make His humanity
and more
divine.
There
Jesuitical view, which, perhaps,
been before Mr. Darby
is
another
may have
In place of using the

as
mortals
would
language
ordinary
do, when he says,
"The second Man
in
His
manhood, the Lord
was,
from
heaven,"
he
mind.
may have meant
that the divinity
was enclosed, as it were, in His humanity. He may

have had this sort of Jesuitical reserve in his own
mind, but
An
it is
not an honest
honest writer would
way
make a
all his positions so plainly,
would be next
to
but
it
intentions
down
simply, and fairly, that
impossible to
is
of putting the case.
point to lay
it
misunderstand his
a regular characteristic of the
Darbyite Plymouths that their writings are frequently

capable of a double meaning, and that their language
will be understood
by those who are
initiated into
MR. DARBY S REPLIES.

their system
271
a totally different manner from what
iii
by the public. It is this plan of Jesuitical "guard

which makes it so distressing to have anything
ing
to do with them.
Their whole system is one mass of
it is
"
deception
and they are quite right
moral law as the rule of their
Darby,
asserted,"
says
Mr.
manhood came down from heaven,
that His
"
is,
Mackintosh ever
Mr.
"That
in denying the
life.
as far as I can discern, simply a false
accusation."
from a Darbyite Plymouth could astonish

Mr. Mackintosh said,
certainly would do it.
If anything
this
me,
as to His manhood, was the Lord from heaven,"

and that He had a "heavenly humanity," was a "heavenly
"
Christ,
and was
man,"
we
"
"
entirely
heavenly
and
are told he never asserted that His
down from heaven
would recommend Mr. Darby
after all this
manhood came
have recourse to the short and easy method

of swearing that the black crow is white.
There is
at once to
little
use in reasoning with
reckless statements.
"was
so,
Mr. D.
but you
Mackintosh
and
men who
The second
will
Man,"
make such
he proceeds,
Precisely
states,
"
tells
right well
it
is
not what Mr.
he has added to the Scripture,

second Man, us to Hit manhood, was
states, for
u.s "the
the Lord from
Scripture
know
That Scripture states."

That is what the Scripture
heaven."
"goes
Mr. Darby, however, says the
a great deal farther (in predicating
.f
the nature what belongs to the person) than the ignor-
PLYMOUTH HERESIES.
272
ance of Dr. Carson seems to be aware

proceeds to
have
comment
carefully
already
examined
of
Scripture at pages 27-31
will not return to
it
my
this
then
As
portion
work on
the Eev.
in reply to
substantiation,"
He
of."
on the sixth of John.
Dr.
"
of
TranI
Cahill,
Mr. Darby had better
here.
shake hands with Dr. Cahill over this subject, as

their views
passing, I
teristic
appear to be closely allied.

call attention to Mr. Darby
must
He
inconsistency of opinion.
humanity of Jesus
is
fundamental
"
says,
but he
human and
so separate the natures [the
Still,
s
in
charac
The
true
who would
the divine] in
the person as to touch such expressions as the sixth of

John gives, is on very slippery ground. The bread
came down from heaven, and the bread was His
Now,
if
in words, Mr.
there be any
flesh."
Darby here
meaning
humanity and the divinity were so
teaches that the
united in Christ, that they cannot safely be separated

in expounding the sixth of
bread which came
and the
flesh
bread was
bread
the case
is
which he
was
literally flesh,
literal flesh,
That
John
and
also that the
down from heaven was literally bread,

and the
and that the
literal
was
literal
literal flesh
this is fairly his nonsensical version of
rendered certain by a previous sentence, in

"
says,
This union
is
so true, that
He
speaks
of Himself as the living bread which came down from

The
heaven, and declares that this bread is His flesh"
italics
here are Mr. Darby
s,
and they point out
his
MR. DARKY
S UKI-LIES.
if it
was
meaning. Now,
which came down from heaven, the
bread, and the bread was literally
specific
273
literally Christ s fash
was
flesh
flesh,
literally
and
it
was
equally true that the flesh was literally to be eaten,
and that the cannibals who would eat

to
have their natural
lives
it
were
literally
prolonged throughout
all
Not only so, but on Mr. Darby s view of the

Christ had no humanity at all from the Virgin
eternity.
case,
He had no humanity like ours His flesh came down

from heaven. "Hence," says Mr. Darby,
mere
"as
human expressions, the divine man and the heavenly

man can be used as expressing what is blessedly true,
though they may not have the accuracy of Scripture."
I seriously ask my readers, have they any doubt that
Mr. Darby
is
they have,
I will give
.:.
rist s
as great a heretic as
il(-.-l)
the divine and
cannot
Mr. Mackintosh
them another
canif
human
idea.
down from
If
Mr. Darby
heaven, and thai
natures are so united that they
be separated, without
ground, in the sixth of John
entering on slippery
;
and Mr. Mackintosli
holds such an idea about divine humanity, that, even

after the crucifixion,
God
the
he
manifest in the
maker and
tells
flesh,
us that
"
the Lord Christ,
the Lord of the Sabbath,
sustainer of heaven and earth, spent the
seventh day in the dark and silent
tomb."
Verily, a
more decided pair of heretics never trod the earth.

But after all his argument, in proof of the point that
Christ s
"flesh
came down from
heaven,"
Mr. Darby
PLYMOUTH HERESIES.
274
us
tells
from
"
it
would be wrong
sentence,
to say
His
flesh
came down
In one
Darby
he teaches that the flesh came down from
Darby
heaven."
Darby
heaven, and in the very next sentence, he says
be wrong to say so
Mr. Darby,
so,
if
How
your
would
it
it
would
be wrong to say
literal interpretation of the sixth
of John, in regard to Christ
s flesh,
be correct, and
if
it
be true that the humanity and divinity of Christ are
so
united that they cannot be safely separated in the
sixth of
John
thing, that the
You have
Impossible.
at least as plainly as
plainly taught,
are capable of teaching
any
humanity of Christ came down from
you
heaven, and therefore you should honestly stand by
But notwithstanding
it.
your inspiration, rather than
all
follow your literal version of the sixth of John, I will

rest satisfied
with the version of
it
Christ Himself at the 63d verse
speak unto you they are
Darby s
for
and asked,
eat?"
and
life
"
How
But Christ
He told them, and
spirit
is
given
by
words that
and they are
life."
Mr.
predecessors, the Jews, adopted the literal inter
pretation,
flesh to
spirit
which
"The
His
can this
left
man
give us His
them without
disciples, that
excuse,
His words were
and, consequently, were not to be under
stood after the Darbyite fashion.

"
But Mr.
Mackintosh,"
says Mr. Darby,
step the bounds of Scripture
language open
to attack,
rnind, in opposing
and
statement.
I
"
did over
He
used
have no doubt Ins
one extreme, had gone into the
To have
opposite.
said
stated
the opposite to what he
would have been equally
and
Let us look at
Law.")
275
false."
("
this.
It
Righteousness
would be
false,
according to Mr. Darby, to state the opposite of what
Mr. Mackintosh said regarding the humanity of Christ.
Now, what did Mr. Mackintosh say
He
said Christ
was a divine man, had a heavenly humanity, was en

tirely heavenly, and, as to His manhood, was the Lord
from heaven.
Mr. Darby, however, coolly informs us

would be false, or, in other
that the opposite of this
words, that
it
would be
place of being a divine
false to say that
man, had a
Christ, in
real
humanity in
place of having a heavenly humanity, had a humanity
formed on earth
in place of being entirely heavenly,
was partly of earth in place of being the Lord from

heaven as to His manhood, was man as to His man
;
hood.
This
is
the plain English of the matter, and yet
Mr. Darby would have us believe he is no heretic

His
ntatement here, coupled with his interpretation of the
!
sixth of John, places his heretical views

tion.
He
says in regard to the
beyond ques
humanity and divinity
of Christ, that they cannot safely be separated in the

sixth of
John
He who would
"
so separate the natures
in the person as to touch such expressions as the sixth
of
John
keep
on very slippery ground." Let us

and connect it with the previous
which he informs us that this union [of
gives, is
this in view,
sentence, in
the two natures]
"
is
so true, that Christ speaks of
Him-
(X
PLYMOUTH HERESIES.
276
bread which came douii from heaven,
self as the living
and declares that
human
mere
heavenly
man
What
Scripture."
human
may
man and
is
the
expressing what
is
not have the accuracy
could be plainer than this
nature of Christ
so united to
that they cannot be separated.
man
Hence, as
flesh.
divine
be used as
can
blessedly true, though they

of
His
this bread is
expressions, the
He
is
The
His divinity,
truly a divine
and the living bread which came down from

is really His flesh.
Consequently His humanity
heaven
must have come down from heaven, and could not have
He was, as Mr. Mackintosh
;
been formed on earth
says, entirely heavenly.
His
flesh
having come from
heaven, could not have been formed in the Virgin.
Let Mr. Darby say what

able result of his
was formed on
own
earth,
else
he may,
this is the inevit
If the
humanity
and did not come from heaven,
principles.
argument would be childishly absurd. I

have not the slightest doubt that Mr. Darby and Mr.
his line of
Mackintosh both hold the heavenly humanity theory

would never have made any
so decidedly, that they
attempt even to
cally cloak
it,
"
guard,"
if it
or,
in other words, jesuiti-
had not been that
my
exposure of
marred their progress in the world. This

At the
perfectly evident from their own conduct.
page of his Righteousness and Law," Mr Darby,
their heresies
is
"
5<Dth
in specially referring to this portion of
work, says,
"
When
first it
was shown
Mr. Mackintosh
to myself, before
MR. DARBY S
was publicly in question,
it
it
i:
KIM. IKS.
277
was in manuscript, with
an answer by another person. I replied to an inquiry

on it Both have gone beyond Scripture but I do
not believe either meant anything wrong." From this
;
plain as possible that the subject was fully
it is as
<liscussed
amongst the Darby ites themselves
and
also
that the controverted point was referred to the deci
sion of the infallible Judge Darby whilst the

still
in
The publication
manuscript
of
it,
work was
under
UK-SI-
circumstances, proves that Mr. Mackintosh held the
heavenly humanity theory

opinion
and
meant anything wrong.

letter to the
that had
a.s
a settled and delilxjrate
also that Mr.
Darby did not consider he

But Mr. Mackintosh, in his
Coleraine Chronicle,
anticipated
"
says,
controversy,
I grant you
would have
guarded the sentence of which Dr. Carson makes such

4i
mountain."
Where was
Darby has
let
Now, what
the
are
controversy
us into a secret.
we
to
to think of this?
come from
The opinion was
Mr.
al
ready controverted, whilst the work was in manuscript,
by some of the Plymouths, and the matter had to be

settled by Judge Darby, whose decision, of course,
as the decision of
all
an autocrat, must silence in future

For the
controversy on the part of his followers.
The
initiate^, it did not now require to be guarded.
heterodox opinion might possibly be slipped in on the
In this way it
public without tbeir being aware of it.
would gain currency.
But the moment
appeared mi
PLYMOUTH HERESIES.
278
the scene, the matter was entirely changed.
came absolutely necessary
to
It
then be
the sentiments,
"
"
guard
in order that the Christian public might not be deterred
The squeeze from without produced

sect.
which could not be accomplished by the dis
cussion which was placed before Darby in manuscript.
from the
an
effect
Such
is
Plymouthism
In his
letter to the
Church
Canada in 1868, Mr. Darby
published in
Observer,
says,
"I
repeat, charging
Mr. Mackintosh with denying the true humanity of

Christ is a foul falsehood and after the matter has been
;
those only
sifted, as it has, a disgrace to
accusation, as in truth
Review
it
always
who
bring the
And
was."
in his
of the Rev. Mr. Innes, published in Montreal,
he also characterises this charge against Mr. Mackintosh

as
foul
"a
charge
of his
falsehood."
As
a matter
of course, this
Mr. Darby thus in two
levelled against me.
is
Canadian publications charges my statement as a

Does he believe he is here stating the
foul falsehood.
truth
He
out of his
does not.
How am
own mouth. In his
Mr. Darby
"
says,
I to prove this
Just
Righteousness and Law,"

Mr. Mackintosh did overstep the
"
bounds of Scripture statement. He used language open

and I have no doubt his mind in opposing
to attack,
Sub
.
.
one extreme had gone into the opposite.
sequently he published a declaration that he had made
.
wrong statement, and that
wherever
it
might be found.
was
it
.
to be
hold
it
condemned
a great
mercy
DARBY
MR.
tliat it
was brought out
S REPLIES.
to light.
have no doubt his
mind had overstepped the bounds

Mr. Mackintosh is, of course, bound
279
of Scripture.
all
needed to remove any evil flowing from his
It
must be evident
extracts that Mr.
the poles.
Darby s statements
man
deal with such a
who
to every person
words."
to
have to
Mr. Darby finds great fault with rue for saying
manhood,"
"
are as opposite as
a contradiction in terms to call Christ
and
reads these
beyond measure
It is distressing
in the Lord to do
also for
"
Lord
it is
as to
His
the statement that,
making
regarding the divinity of Christ, there are plenty
of proofs that
He
is
ing His manhood,
we
are plainly told
the seed of David according to the
cussion of this point
but regard
He was made
would be foreign
of
As
the dis
my
present
flesh."
to
purpose, I shall content myself with pointing out the
decidedly Socinian views which are held by Mr. Darby.
Those who have a proper regard for the divinity of

Christ will ask no more to satisfy their minds than
a bare statement of
"Lord,"
says he,
Mr. Darby
Deity of Christ, because

is all
it
very well.
Seeing
it is
it is
Socinian opinions.
used of
Jehovah."
used as a
must, of necessity, imply divinity.
know from Mr. Darby how

to the
to
often a clear testimony to the
"is
His
humanity of
Deity."
Christ,
Again,
title
But
the term Lord

if it
if it
is
be
"a
"
This
of Jehovah,
is
wisli to
applicable
a clear testimony
clear testimony to
PLYMOUTH HERESIES.
280
His
Deity,"
must the same term, when applied
not always be a testimony to His Deity
to
How
Him,
can the
term Lord be a testimony to or a proof of His Deity

and not be the same at another ? Perhaps
at one time,
Mr. Darby would say

so, I
it is
reply,
not the term Lord at

could never be
Christ
is
this
thrown overboard altogether

divinity of
is
it
view the term Lord
as
divinity either in Father or Son.

itself,"
sentence you
testimony
tell
us
"
"it
reasoning
man who
and
Christ,"
still
it
is
Deity
how
In one
?"
often a clear
is
certain sign of critical
Christ."
Powerful
acumen
in the
s "sheer ignorance"
The most ignorant school-boy
in
and in another you
not a proof
speaks of Dr. Carson
the subject
The word Lord,
not a proof of the divinity of
is
It is a proof,
His
to
It.
not a proof of the
the word Lord
testimony to the Deity of
inform us
"
"is
to Jehovah.
a term implying
If so, Mr. Consistency Darby,
Christ."
clear
"a
If
testimony to the Deity of
and could never be applied
;"
context.
the Deity, and
testifies to
On
all.
clear
"a
by the
settled
is
it
the context
on
in the
country would be ashamed of such things as Mr. Darby
Can
writes.
of himself,
"
"
man
tells
often a
is
"Lord
Christ
that
who
be considered
clear
but the word
of the divinity of
about worldly
testimony to
Lord, in
Christ?"
affairs
fit
to take care
us in the same paragraph that
as
If
the Deity of
itself, is
men were
not a proof
to reason
they often do on religious
DARBY
MIL
matters, they
281
S REPLIES.
would be placed under
restraint without
delay.
deny His Lordship as man," continues Mr.

Darby, and that in a way in which it is impossible to
apply it to Hit GodJiead, is to deny the first great truth
"To
"
.
promulgated as the foundation of Christianity.
God hath made that same Jesus, whom ye have
.
crucified, both
Lord and Christ.
Darby, the term
Lord
"
"
humanity of Christ, and

If this
to His Godhead."
?
Those who wish
According to Mr.
applies here merely to the
"it
it
"
is
impossible to apply
it
not Socinianism, what
is
is
to give Scripture a fair interpre
The meaning of
difficulty here.
on
the
the passage hangs
application of the word
How was Jesus made Lord after His cruci
made."
tation can have
no
"
fixion
Was He
not previously?
fested to
Christ.
be what
He was
He was
converted into something

Certainly not
He
He was
professed to be, the
just
mani
Lord Jesus
not made the Lord Jesus Christ, but
He was
proved to be the Lord Jesus Christ, by His

resurrection from the dead and His ascension to the
throne
of
His
power.
Matthew informs
charged His disciples that they should

that
He was
Jesus the Christ
"
and that
us,
no
tell
He
"He
man
"
charged
them, saying, Tell the vision to no man, until the Son

man be risen again from the dead." And we are
of
told at a later period, that all the house of Israel are
to be informed that
"God
hath made that same Jesus,
PLYMOUTH HERESIES.
282
whom ye
have
crucified,
to be heard of again
by His
both Lord and
it
from
resurrection
the
and by His
grave,
He
ascension to the throne of His glory, that
He
was what
in
Israel
was called on
If, as Mr.
Darby
His crucifixion,
after
to take cognisance
was made,
teaches, Jesus
the strict sense of that word,
Christ"
really
professed to be, the Lord Jesus Christ,
and the house of

of the fact.
When
Christ."
was supposed He was never

but it was proved, or manifested,
Christ was put to death,
it
"both
manifest
is
He never was
He was Lord and
Lord and
that
either
Christ before
If
Christ before
He
it.
is
it
Lord or
incontrovertible
it,
could not be made, in the strict sense of that word,
Lord and
showing,
Christ after
crucifixion,
title
Hence, on Mr.
it.
we had no Lord
till
"
"
to
in a
apply
till
after the crucifixion
No
Lord, no
Verily, there
is
end to Mr. Darby s dreadful opinions.

The Lordship of Christ,
Mr. Darby proceeds
"
New
conferred Lordship, the

it is said,
To us
there
is
Father.
"
Christ
is
Testament
Lord
Every tongue
is
as a
So-
shall confess
to the glory of
Just think of this
Jesus Christ
is full of.
no
but one God the Father, and
one Lord Jesus Christ.

that Jesus
the
way in which it is impossible," says

Are my readers
to His Godhead."
prepared to swallow such sentiments?

Christ,
Darby
after
and even then the Lordship was a mere
conferred
Mr. Darby,
Christ
or
When we
Lord, and that there
is
God
the
confess that
one Lord Jesus
MR. DAIRY
Christ,
UKILIES.
283
are to understand, according to Mr. Darby,
we
that this
Of
a conferred Lordship.
is
these circumstances,
we do not
under
course,
Him
confess
God
be
to
His Lordship is only conferred it does not

belong to Him as a matter of right it does not mark
Him as God, but applies to Him only as man. It is a
at all.
mere conferred
I
would
It
title.
be the Plymouth Saviour

Saviour
is
He
Mr. Mackintosh.
manhood
Mr. Darby
admit
"His
which
it
the term
second
is
"
He
is
This
may
not mine.
My
His
right.
Mr. Darby
"
says,
That
Lord by God.
the
writing on, as
title
not conferred, but belongs to
is
virtue of -His Godhead.
after
but
Lord in His own
by courtesy
if
am
by Mr. Darby.
to the Christ represented
Now,
no evidence of divinity.
is
as soon pray to the table I
is
is
of Christ
not
Him
in
even worse than
man was maJe
Christ as
not
is
Godhead,
suppose."
was made Lord
idea of the expression, if
exactly
we must
Lordship as man, and that in a way in

if
impossible to apply it to His Godhead"
Lord
Man was
"
is
only a conferred
and
title,
the Lord from heaven,
it
if
the
must follow
that the Lord from heaven was a mere man, and not
God.
So much
for semi-Socinian
Darby.
And
his
views here are in perfect accordance with his Socinian

translation
the
of
New
Testament, which
have
referred to at the 37th page of this work.
Mr. Darby
fault
with
is
Mr.
in high
dudgeon
Mackintosh
for
at
me, for finding
stating
that
the
PLYMOUTH HERESIES.
284
humanity
of Christ
How
lie
does
was conceived hy the Holy Ghost.
meet me
By
Scripture, of course.
Scripture does not always suit him.
such thing.
threw Mr. Cox overboard with a notice of four

because his pamphlet
But when
it
When
favours himself,
it
despised
He
lines,
authorities.
he ignores the Bible

authorities against me.
suits his purpose,
and quotes human
practically,
human
contained
No
and when
it
human
authorities are to be
favours himself,
ings are to be brought forward.
human
In arguing
my
writ
point,
no human authority ; I appealed to the Bible

alone.
Why, then, does Mr. Darby not meet me with
Just because he cannot.
the words of inspiration
I alleged
He
has come up to the charge a second time on this

point in his Righteousness and Law." How does he
"
meet
He
it
He
is
just at the
human
authorities again.
dare not open the Bible, because he
against
him
ledge the
and he
fact.
is
knows
it is
not honest enough to acknow
Mr. Mackintosh has said most distinctly
that the
humanity of Christ was
Ghost.
Now,
conceived by the
Holy
the conception was by the
Holy
was not by the Virgin. On
this view, the Virgin had nothing to do with the
The
conception, and there was no real humanity.
Ghost,
it is
Scripture,
"
if
self-evident
however,
is
"
heavenly humanity
it
very
emphatic
view, for
it
against
this
says, in regard to
The
Tliou shalt conceive in thy womb."
each
contradict
Mr.
and
Mackintosh
directly
Scripture
the Virgin,
"
MR. DARKY
The testimony
other here.
Ki.ru
is
285
r.-.
so plain
and incontro
could not quote one word of

vertible, that Mr. Darby
still he had not the manli
and
me
Scripture against
;
ness to acknowledge I was right and Mr. Mackintosh
wrong.
was the
"Such
Mackintosh,
humanity
of
have returned to heaven,

personally concerned,
He was
from whence
He
came, and to which
Mr. Darby disputes the construction

I stated
sentence.
Mr. Darby says there

is
said,"
heaven whence
is
He
"
not
He eays
He does not
so
was
so."
but
My
it,
Christ that
He
but
but
it.
He had come,
... I
He had come
say,
suppose
from
with Mr. Mackintosh,

could return to
Christ makes no such statement

If I
came
it,
Yes, Christ undoubtedly says
humanity that I
the difference.
it
could return.
Christ belonged to heaven, that

at least
belonged."
put on this
not a word of the kind in
he observes,
belonged, and
He
He
I
that this asserts that the humanity
of Christ could return to
"It
Mr.
says
Christ,"
could at any moment, so far as
He
"that
say,
and
such was
this
the
"
Such
heaven."
makes
divinity
could return to heaven whence
all
of
He
from
came, do I not assert that His divinity came
Most certainly I do. And when Mr. Mack
1
heaven
Such was the humanity of Christ that

He could return to heaven from whence He came,"
does he not assert that the humanity came from
intosh says,
heaven
"
Most certainly he
doe?.
That
this
was Mr*
PLYMOUTH HERESIES.
286
Mackintosh
view
s
"
expressions,
"
heavenly,"
He was
rendered further evident by the
is
divine
"
man"
"
heavenly
heavenly
humanity"
the Lord from
man"
entirely
His manhood,
Divine power was
as to
"
"
heaven,"
about to form a real man, the Lord from heaven"

the Lord Christ, God manifest in the flesh, the
"
and
of heaven
maker and sustainer
spent the
earth,
seventh day in the dark and silent tomb." Just think

of the recklessness of the man who, after all this,
Mr. Mackintosh did not say the humanity
asserts that
came from heaven

"Dr.
is
Carson,"
asserted that
At
"complains
that
it
could be no union between
there
as seen in
humanity
in us.
says Mr. Darby,
and humanity
Christ,
this side of death there could be
as
seen
no union
You knoiv right

between Christ and His people.
Mr. Darby, I made no such complaint. The
^vell
of Christ and His people did
(question of the union
"
not then
about
it
lie
deal with
"
before me, and
nor entered on
heavenly
was
I neither
The
it.
Mackintosh
Mr.
humanity,"
and
complained
question I had to
view
about
the
to that I confined myself,
and proved that he held it by the following words

Between humanity, as seen in the Lord Jesus Christ,
:
"
and humanity
as seen in us, there could be
The
and the carnal
spiritual
earthly
could never
combine."
plainly assert that our
no union.
the heavenly and the
humanity
No
is
words could more
carnal and earthly,
DARBY
MR.
anil that Christ s
S KITI.IKS.
differs
humanity
from
287
it
being carnal and earthly,
that, in place of
in the fact
it is
spiritual
Consequently, the humanity of Christ
and heavenly.
could not, by any possibility, on Mr. Mackintosh
be real humanity at
It
was not our humanity.
it
was not of
meeting
me
It
all.
view,
was in no way allied to us.

It was not flesh, but spirit
from heaven.
earth, but
In place of
honestly on this point, Mr. Darby slides
which Christ and
off to the consideration of the time at
His people were united a question, which, however

important in itself, was not then in discussion. By
this
means he
cannot meet
Christ.
to
tries
evade a point he knows he
the spiritual and heavenly
Shame
Shame
humanity
of
Regarding the union of Christ and His people, I

may make a remark here. Mr. Darby says, Christ was
"
man
not united to
in the
flesh
but believers are
by the Spirit when He had accom

and taken His place on high as the
His
work
plished
the
head, and thus became members of
man,
glorified
united to
Him
They were not members of His body as

on earth, but as exalted to heaven. .
.
They
are united to Him as risen and gone on high after
His accomplished work, by the Holy Ghost sent down
His body.
living
from heaven.
is
with Christ
otherwise.
"
fast
...
The union
glorified,
It is
of saints with Christ
by the Holy Ghost, but not
vital
and Mr. Mackintosh
in these
"
says,
At
days to hold this

this side of death,
PLYMOUTH HERESIES.
288
there could be no
union
between Christ and His
According to these statements, there was

no union between Christ and His people until after
people."
His resurrection
He had
Him
they were one with
only after
accomplished His work and taken His place
it was only as risen

on high as the glorified man
they were one with Him there was no union, or one
;
He
ness, until
Now, what
ascended on high.
result of these sentiments
is
the
Simply a subversion of
On
the foundations of Christianity.
these principles,
the believer had no union with Christ in the obedience

of His
His
burial,
work on the
in His
life,
and
might
cross, in
because Mr. Darby positively asserts that

exalted to
to
God s
right
and
this
Christ,"
hand,"
It
with
"
when
Most
soul- destroy ing doc
apostle
when he
We are buried
am crucified with Christ.
Him by baptism into death. ... If we be dead
"
says,
was
saints are united
"
contradicts the
directly
it
places the union beyond the
period of the resurrection.

trine
that
His death, in
His resurrection
also say, in
with Christ, we believe that we shall also live with
Him.
We
and of His
are
members
bones."
of
His body, of His
flesh,.
The Apostle Paul thought
the
Christian was so completely united to Christ before
His ascension to heaven, that he was actually crucified

with Him, died with Him, and was buried with
but the Apostle Darby knows
mitter stands, and
is
much
able to tell us,
better
by
Him
how
the
virtue of his
DARBY
MR.
S UEPLIIS.
289
was no unioii whatever until
inspiration, that there
Paul also made
after Christ s ascension into heaven.
another great mistake, for he thought that
members
of His body, of His flesh,
are
"we
and of His bones
"
but the Apostle Darby has discovered that it should

have been, we are members of His glorified body, of
"
His
and of His
glorified flesh,
glorified
Apostle Darby has further given us
very important nature, as
bones
new
"
The
light of a
have already pointed out
at page 281, concerning the conferred Lordship of Jesus.
He
has shown that there was no Christ on this side the
grave for His people to be united
mended
for saying,
God
"
Thou
to.
Peter was
art the Christ, the
com
Son of
but if the Apostle Darby had been

would have reproved him sharply for such a
statement. Darby knows that Jesus was not then the
the living
there
"
lie
Christ, because
He was
fixion.
As
to be made, in the strict sense
Lord and Christ
of that word, both
a matter of course, then,
after
it is
was no Lord, no
ibly manifest that there
His cruci
incontrovertChrist, pre
vious to the crucifixion, for any person to be united

to.
Christ was yet to be made.
Truly, Darby ism, in

from being what Mrs. Guin
one way or other, so
far
ness represents
subversive of nearly every doc
it,
is
trine of Christianity.
"
Oh
but,"
Mr. Darby will per
haps say of himself, as he did of Mr. Mackintosh

another subject,
till
"the
charge of
after the resurrection is
on
no union with Christ
an unfounded calumny, as
PLYMOUTH HERESIES.
290
it
acknowledged on the next page, that we are

Your acknowledgment, Mr.
with Christ
is
"
crucified
is
Darby,
not worth a straw, because the truth of the

rendered utterly impossible on
is
thing acknowledged
the principles which you advocate
union with Christ
He
"until
of there being
no
has accomplished His
work, and taken His place on high as the glorified

If there be no union till after His ascension
man."
into glory, as a matter of necessity the believer could
not live in His
and
burial,
life,
This
His resurrection.
dreadful heresy, and yet the doctrine
anity
;"
it
would be
"
"
dictions that
s
it
next paragraph
proves
looked on as
it
its
a point
is injured."
so full of contra
is
own
His
paternity.
ments are so reckless that
it
is
him
credit for
of
making them
He
says,
any intention
"All
God s moral
eousness as an attribute this
is
is
taken
abstractedly."
And
may
state
give
accurate.
communi
as to right
equally true.
attribute, or was in God,
which
an
to
impossible
attributes are
cated to or conferred upon .man.
"fraught
be touched,
that, if it
results,"
the entire arch of Divine revelation
Mr. Darby
a most
the destruction of true Christi
and Mr. Mackintosh believes
with such momentous
is
is
Darby considers the over
so very important that Mr.
turning of
His
die in His death, be buried in
rise in
That
be imputed,
There can be no doubt of
its
being here unquestionably stated that the moral attri

that the
butes of God can be conferred upon man
;

attribute of righteousness can le conferred
and that an
attribute of
stractedly.
This
is
wonderful to
yet,
he says,
"
God can be
all
291
upon man
But
unquestionably stated.
relate, in the
imputed, taken ab
very same paragraph
an attribute being imputed to us
is
simple
nonsense, being a contradiction in terms, because an
something which belongs to or

being spoken of, so as to be part of himself.
attribute
is
body has said that the righteousness of

puted.
Nobody
tribute of God, or
set
Mr. Darby
may
How
at
any attribute
all."
to contradict himself,
far his
God
No
is
im
ever thought of imputing an at
like to spoil his reply to himself
mine.
in the
is
and
have here
would not
by any comments of
conduct in relation to this matter
be consistent with his sanity,
I leave his friends
I strongly advise that a
lunacy commission
to decide.
should be issued to inquire as to the development and

health of those portions of his brain which have to do
with the intellectual and moral faculties which render
him an accountable being

request
my
and, in the meantime, I
readers to compare his statements here with
the quotations and observations
have made at pp. 45
to 50 of this work.
"Dr.
"
Carson s objection to
makes me doubt whether he
this,"
is
says Mr. Darby,
a Christian at
all."
can assure Mr. Darby that I am not the least concerned

about his opinion on this point. I will value his
opinion
when
I recognise
him
as a Christian, but not
PLYMOUTH HERESIES.
292
till
In
then.
would be
sider
it
fact, if
me as a Christian,
he were to praise
had me.
afraid the devil
may
well con
a high honour to be abused by him, seeing
that the sacredness of the grave could not protect the
Newton from
Christian character of Miss Adelaide
barbarous assaults.
is
or not I
am
am
concern to the public
little
not going to dilate upon
myself that I
know
whom
in
I will tell
him what
am
it is
It is sufficient for
it.
I will
him what / am ; but

I
not.
of
and therefore
have believed.
not trouble Mr. Darby by telling
his
a Christian
of overwhelming importance to myself, but
exceedingly
I
Whether
am
long-faced, sanctimonious parties
not one of those
who
could declare
that I had reprinted all the articles on a particular

subject, at the very time that I
and most obnoxious, one
out.
was leaving the main,

am not, and I trust I
never will be, a Christian of this Darbyite description.
Lord
I trust the
will always enable
me
to steer clear of
such Christianity.
"
Nobody has
righteousness of
observes Mr. Darby,
said,"
God
is imputed."
disagreeable to have to deal with a

gardless of
what he
states.
Look
"
that the
It is exceedingly
man who
"
here.
is so re
It ia not
the righteousness of God, a fact, an existing thing, which

is
spoken
God
of,"
this
but righteousness of
We have
.
righteousness.
says Mr. Darby,
quality of
"
gained an immense point in understanding that God

righteousness
is
the quality or character that
is
in
God
MR. DARBY S UKJ-LMIS.

Himself."
"
of
question.
believe
The
not
righteousness
quality in the character of God,

Is
it
different
Pauline
#."{"
mean
wholly in the
Doctrine,"
righteousness of
God,"
all
not
is
"
"
Christ"
does
read,"
the righteousness of God,
"of
of the imputation of righteousness
and, moreover,
says Mr.
Bell,
How
without works.
"
Christ."
"righteousness
?
The Scripture does not say
here stated that the righteousness of God
We
so."
or attribute, which
God
imputed
God Himself
is
have
it
the quality,
that the right
not the righteousness of Christ
is
that righteousness
in
is
is
is
To the
Through the righteousness of
Christ
eousness of
p. 16.)
says Mr. Stanley,
but never of the righteousness of

believer,"
beyond
New ? 1 do
by Mr. Darby,
pp. 14 to 28.)
God,"
That, in the Old Testament, the Lord
means a
"
The Righteousness
("
293
imputed to the believer, but the
Scripture does not say through the righteousness of
Christ
and
and that we read of the righteousness of God,
of the imputation of righteousness, but never of the
righteousness of Christ; and consequently the right

eousness which is imputed, not being the
of Christ,
all,
righteoumeM
must be the righteousness of God ; and, after
Mr. Darby
eousness of
what next
"A
God
Fie
man who
Mr. Darby,
"
us
tells
is
!
is
"
nobody has
imputed/
fie
said that the right
u-k,
in
amazement,
Mr. Darby.
a sinner
is
accounted
righteous,"
because of Christ and His
work."
says
The
PLYMOUTH HERESIES.
294
God
of truth,
but what he
him
it is
righteous, he
in which
God
man anything
plain, cannot account a
in reality
is
and in
If
truth.
God
counts
must be truly righteous in the sense
counts
him
author of a falsehood.
so
otherwise
Again,
if
he
is
by God on the grounds of the work

of Christ must constitute a perfect
God
made the
is
accounted righteous
of Christ, the
work
righteousness
there
must be nothing wanting. Not only so, but this very

work of Christ, as I have pointed out at p. 54, would then
be the righteousness of Christ, which the Darbyites so
But the work
decidedly deny.
view, as I
have already shown
reader will please refer
to,
a perfect righteousness.
is
innocent,
or
Consequently,
the
can never be made
He
sinner,
effected
who
guiltless,
righteous
is
or
because
already
guilty,
righteous,
by the
that only pays the
requires a righteousness resulting from
the obedience of Christ
ment
is
Suffering the punishment
law can never bring innocence.
death of Christ alone,

penalty.
Mr. Darby s
which the
could not possibly constitute
The man who
guiltless.
for the breach of the
of Christ, on
at pp. 45 to 60,
s life,
in addition to the atone
The law must be
by His death.
and the penalty
suffered, in the
before innocence can result.
room
The one
is
as necessary
views are incorrectly
as the other.
I observe that
put on
by the printing of the word

place of the word "obedience,"
this point
eousness,"
1
my
in
2th line of the iyth page of
kept,
of the guilty,
my
"
right
at the
first edition.
Mr.
295
Darby makes Christ pay the penalty, but denies the

life for His people.
Hence there is
obedience of His
no complete righteousness
or accounted.
is
only a part of
at all to be either
it
a complete righteousness
accounts a
man
work
He
deceiver.
eousness.
between us
He
but His death
God
of Christ
whereas
which
He makes
whole
righteousness
;
have.
himself,
of
must con
but
He
Most cer
of Christ
include everything in the
He
did and suffered, from the
room and
stead of His
the half of a righteousness equal
do
but
for
God
I do.
work
He
not.
provides no complete
impute or account
has no real imputation
to
He
holds that a
and that there
man
is
no
cannot be truly righteous at
to
His
at all
not truly righteous in
is
righteousness of Christ to him.
real imputation of the
On
all,
this view, the
man
as he has not got
either in himself or his Substitute.

is
God
accounts things
includes nothing in the
cradle to the grave, in the
If
work
is
Are our views the same
tainly not.
people
it
no Darbyite. He is no
Mr. Darby makes the work of Christ a right
So do I.
Where, then, is the difference
exactly as they are.
to the
of truth
in this condition,
any man.
of his Substitute
stitute a perfect righteousness.
people.
it,
to
righteous on account of the
his Substitute, the
work
God
consequently the
cannot either impute or account

as
imputed
not a complete righteousness
It is
hold that a
not truly righteous in himself; but that there
it
man
is
PLYMOUTH HERESIES.
296
real imputation of the perfect righteousness of Christ
to
him
and consequently
Substitute, he
is
that,
when viewed
he
perfectly righteous
in his
innocent.
is
s God is a deceiver, for he counts a man

who is not truly so in any view of the case
but my God is the God of truth, for the man whom
He counts righteous is perfectly righteous in the work
Mr. Darby
righteous
of his Substitute.
essence of justification
"The
that
"
God
by
Darby, is,
ungodly does not mean truly righteous.
godly
whom God
What
justifies."
Mr.
says
faith,"
the ungodly.
j ustifies
I suppose
It is the
un
mean by
does he
Does he mean that the person is ungodly in

If so, it
the same view in which he is justified
this
knows nothing whatever
proves that he
of true Christianity.
He
of the Gospel.
knowledge
is
of the nature
yet ignorant of a saving
And
He makes
His God comes forth with
God
as
in his right hand, and declares a
lie
bad
as the devil.
very same sense in which he

Horrible
The word
man who
is justified is
is
justification.
may
is
"justify"
innocent,
man
just in the
Horrible
ungodly.
means
cleared of guilt,
pronounced righteous.
The man who on trial
is
He
punishment.
is
still
declared
Pardon
is
The
to clear.
not
is
proved guilty
be pardoned, but the pardon does not
innocent.
words are
yet, if his
honestly spoken, this must be his meaning.
guilty, though
But the man who on trial
make him
freed
is
from
proved to
MR.
be innocent
DARBY
S REPLIES.
He
is justified.
is
He
is justified,
He
same
tion are not the
Still,
sinner
pardon and
The one
thing.
is
or right
is just,
The saved
or cleared.
both pardoned and justified.
He
not pardoned.
declared innocent or guiltless.

eous.
297
is
justifica
forgives the
the other clears, or acquits, of

guilt which is proved
all guilt.
Such being the meaning of the term to
;
"
justify,"
it
down
how
as
does
God justify the ungodly
I will lay
an incontrovertible principle, that the God
of truth cannot justify any man, unless he

just
He
unless he
cannot declare him to be clear of

is
make God a
declare a
To deny
innocent.
liar.
man
blasphemes the
who
says that
God can
not truly innocent,
is
How,
Almighty.
truly
this principle, is to
The man who
innocent
is
all guilt,
God
does
then,
ungodly 1 Is the man ungodly in the same

of
in which he is justified
view
Most certainly
point
not.
In one point of view he is ungodly in another
justify the
point of view he
is
of the Almighty.
as pure
and
spotless as the throne
Looked on in himself, he
ungodly creature, and requires pardon

viewed in the face of Christ Jesus, he
innocent, or righteous, and
In himself, he
is
is
condemned
is
an
but when
is
perfectly
completely
justified.
as
guilty sinner;
clothed in the righteousness of Christ, he
is as pure
viewed in himself,
many things can be laid to his charge as he stands in
as the Majesty of heaven.
When
Christ, he can exclaim,
"Who
shall lay
anything to
my
PLYMOUTH HERESIES.
298
In Christ he
"
charge
is
so truly innocent, that he
cannot be truly charged with the slightest stain of
This
guilt.
is
is
a glorious view of the Gospel
view of the work of Christ, no
The
it
his
could be justified.
sinner might be pardoned, but he could not be
cleared
he might be forgiven, but he could never be

He might escape punishment, but he could
justified.
never say,
When
life,
man
but
On
one which Mr. Darby does not understand.
Who
my
shall lay anything to
"
charge
Mr. Darby excludes the obedience of Christ
and
ment
"
trusts alone to the suffering of the punish
His death, he excludes the possibility of jus

His Gospel is only half a Gospel. It saves
in
tification.
from punishment, but does not

there
is
man
not a righteous
with guilty creatures.
Such
On
justify.
in heaven
is
his
it is
view
peopled
the result of his denial
of the righteousness of Christ, as resulting from His
obedient
life
and atoning death.
Not only
so,
but he
expressly excludes all idea of innocence in the re
deemed, in the following words, in reply

"
point
An
innocent
"
man,"
says he,
to
is
me on this
man who
And his ever becoming inno

He here completely denies
nonsense."
has never been guilty.

cent, is
simply
the possibility of innocence
righteousness
or guilt
want
the possibility of justifi
the possibility of acquittal
cation
the possibility of
the possibility of freedom from charge,
and in doing
of discriminating
so,
he evinces a lamentable
power.
His brain does not
299
that although a man

appear to be able to perceive,
who is guilty in himself can never be innocent in him
self,
is
it
himself, he
truly innocent in another
may be
that although,
the saved sinner
and putrefying
Christ
is
when
sores,
even the eye of
and
him
bruises,
is
so entirely innocent that
see either spot, or wrinkle,
According
He
in
clothed in the robe of
Mr. Darby
is
ignorant of the
an inno
to his idea, there is not
man
in
arrives at a pardon, but provides
no
cent, or righteous, or guiltless, or justified
heaven.
who has
God cannot
or any such thing.
Gospel.
when viewed
full of wounds,
righteousness he
to be innocent in
that although, not truly innocent in
taken his place

self,
him
quite possible for
his Substitute;
justification.
"A
"
man who
made
has
can never become a person
but,
if
his debts are paid
the consequences of his
has never
by another, he
folly."
has made
may
is,
"
but
we have
indeed, true that the person
it
from
a
of thorough thick
debts can never become a person
made any
he
It
made any
is free
Here, again,
proof of great want of perspicacity

headedness.
says Mr. Darby,
debts,"
who
"
who
who never
does not follow from this that
not be cleared
of all
debt by the act of
Being a pauper himself, he can never get

rid of the debt by his own works, but he may be
another.
completely cleared of
also true that,
"
if
it
by the
act of a friend.
his debts are paid
It is
by another, he
is
PLYMOUTH HERESIES.
300
from the consequences of his
free
He
matter does not stop here.
the consequences of his debt, but he

the debt
He
itself.
folly;"
but the
not only freed from
is
from
also freed
is
does not owe one farthing.
In
place of stopping short, as Mr.
Darby would have
with merely defying the
he can shout,
free, I
am
clear
"
If
jailer,
"
it,
am
Mr. Darby were possessed of
dis
criminating powers, he would see that his illustration

is
Sin
not altogether one in point.
debt,
The man
a crime.
it is
must, in justice, take

will give
it
case,
The king
a substitute
for
is
due
is
payment from any person who

is effected,
cleared both of the debt
is
The
sequences.
not merely a
the debt
and the moment payment
original debtor
crime.
is
whom
to
is
however,
and
its
the
con
very different with
not bound by justice to accept of
the criminal; and even
if
he did
accept of the substitute, and thus allow the original to

get rid of the punishment, he
him
by
of the guilt.
would not be clearing
Suffering the punishment, whether
the original or the substitute, will never bring
innocence or clear of
of Christ.
On
guilt.
So
is it
with the work
the Darbyite view, the punishment
is
endured by Christ, and the sinner escapes from hell, but

no more; whereas on the Christian principle, the punish
ment
is
borne and the law
is
kept,
not only escapes from hell, but he
is
and the sinner

so thoroughly
innocent, in his Substitute, that he can enter heaven,
and dwell
in the presence of a just and holy God.
MR. DARBY S
"
man who was
only a
If
accounted
Ri:n.ii:s.
observes
righteous,"
would be no ground
301
was
truly righteous
Mr.
"
Darby,
there
for
imputed righteousness at
know whether this observation arises
It is difficult to
all."
from extreme stupidity or from an intention to mis

lead.
Mr. Darby knows quite well that I do not
hold that a
man
truly righteous in himself, nor
is
yet that, being once
made
by having
truly righteous
the righteousness of Christ imputed to him, he requires

righteousness of Christ to be imputed a second
the
When
time.
who
puted to the sinner,
he
is
really
im
never righteous in himself,
then so really and truly righteous that
is
treat
is
God can
him, count him, and look upon him as perfectly
On Mr. Darby s
innocent.
principles,
neither in himself nor his Substitute

truth
is
he
is
compelled to act as a deceiver, and
righteous, or account
him
righteous,
innocent
but the God of
when
call
lie
is
him
not
truly and honestly so in any view of the case whatever

"
"
The work
that
of
God
in us
we may have a
Now, what
is
this
have a part?
is
part in Divine
righteousness."
Divine righteousness in which we
The Darbyites deny
worked out a righteousness

there
says Mr. Darby,
is needed,"
for
that Christ has
His people, and that
such a thing in Scripture as the righteousness
of Christ.
Consequently, this cannot be the righteous
ness which Mr.
Darby refers to. They do not affirm

worked out any righteousness for
that the Father has
PLYMOUTH HERESIES.
302
Consequently Mr. Darby cannot mean a

worked- out righteousness at all. What, then, is the
Divine righteousness of which he speaks ? We are com
the Church.
come
pelled to
an attribute
to the conclusion that it is
There
of the Godhead.
is
which
else left
nothing
it
According to this, God is to divide His own

There can be no mistake in the
attribute with, us
could be.
matter, for Mr.
Divine
Darby
"
says,
I
righteousness."
We may
have a part in
must, therefore, call on Mr.
Consistency Darby to reconcile his statement here with

the one he
made on
that
his previous page,
bute being imputed to us
I quite agree with
himself."
that an attribute of
that
God
belongs to
impossible for
it is
Him
Him
it, is
something
of,
so as to
Mr Darby
it,
and that
man having
the most perfect nonsense; but
of nonsense
attri
in such a sense
to part with
to speak of its being imputed, or of
in
is
belongs to, or is in, the being spoken
be a part of
an
simply nonsense, being a
is
contradiction in terms, because an attribute
which
"
which belongs especially
it is
to
a part
a specimen
Mr. Darby and
They do not require to take out a
his followers.
patent for this nonsense, as no person can successfully

dispute their
title
their heads with
to
contradictory statements.
to hold
They ought
it.
shame on account of
"
Christ
down
their absurd
is
and
righteousness,"
Darby at page 18 of his "Righteousness and

What sense is there
and it is imputed to
says Mr.
"
us."
Law,"
in this
What
is
imputed
to us
He
does not say
303
Christ has worked out a righteousness, and
puted to
He
us.
Godhead the
of
attribute
imputed to us. But he says

and it is imputed to us;"
Christ Himself
im
it is
does not say Christ possesses in His

righteousness,
"
Christ
or,
is
and
it
is
righteousness,
in correct language,
imputed to us. Could any specimen

of greater absurdity than this be found? It is so
absurd that it must be specially intended to deceive
is
by the sound of words. It is easy to see that the

work of Christ could be imputed to man; but no sane
individual could imagine that Christ, iu His Divinity
and humanity, could be imputed to man. Hence I

conclude that Mr. Darby, by the mere sound of words,
intends to mislead the unwary.
At
the 2ist page of
the same pamphlet, Mr. Darby says,

righteousness; and
other.
And
Here, again,
The
thus
we have no
righteousness
we have
righteousness which
and no other
one.
"I
"Christ
is
our
other one, desire no

is
imputed
the same absurd
to
us."
sentiment.
is imputed is Christ
Himself,
have used Christ s righteous

a general
Divine
term, expressing
righteousness by Him, and I
ness often myself,
"as
have no regret about

Exactly so, Mr. Darby, you
have done this, but in doing it, you have acted as dis
honestly as it would be possible for you to do. An
it."
honest
man
he knows
it
always uses language in the sense in which

will be understood by his readers, accord
ing to the fair acceptation of the words.
But when
PLYMOUTH HERESIES.
304
righteousness being imputed, and

eousness,
you must do
deceiving, because
of Christ s right
with the
it
which will be taken out

Christian public.
This
ful things connected
the whole system

is
makes
it
is
the one
is
couched in the language of de
thoroughly
dealing with Jesuits.
at the
There
must be
It
that the Jesuitical plan
It is this
"guarded."
and
disagreeable, to deal with.
mind from
your language by the

just one of the most dread
of
with Darbyite Plymouthism, that
so difficult,
their purpose
full intention of
you know right well that you have
a totally different meaning in your
ception
and of
of Christ being our righteousness,
you speak
same time
no
is
which
so very
satisfaction in
confessed, however,
the only one that could suit
is
because, if their doctrines were honestly
told, the Christian public would
fly
from them with
the greatest horror.
Mr. Darby proceeds
"
Scripture never speaks of
im
puted righteousness at all, but of imputing righteous

ness, and the difference is very great indeed." When Mr
Darby
is at
difficulty,
a loss for a plan of relieving himself from a
he
is first-rate
have been an
at designing one.
architect, as
He
should
he has great talent for in
vention.
He
difference
between imputed righteousness and imputing
has discovered that there
righteousness,
an immense
so great a difference that the one is in
Scripture, while the other

this difference
is
is
not.
There certainly
is
between the two, that imputed right-
MR DARBY S
eousness
means
the
REPLIES.
305
which
righteousness
God
is
imputing the one involves the truth of the other.

This is just the difference between them ; but the
distinction can serve
puted
no purpose
to Mr.
is
says he,
righteousness,"
righteousness being imputed
is
"
Darby.
not found
"
found."
Let us
Im
but
see.
Suppose God is imputing righteousness to His people,

must there not be a righteousness to
impute ? To be
sure there must.
which does not

to be imputed,
ness,
is
God cannot be imputing a
exist.
and
if
God
there
thing
a righteousness
is
imputing that righteous
is
He
the righteousness
imputing not an
is
moment His
imputed righteousness the

received it?
if
Well,
Most certainly
it
degrees above idiocy could dispute

tells us there is
imputing
Darby
people have
No man two
And yet Mr.
is.
it.
righteousness,
but
no imputed righteousness in
Because of
Scripture
Christ," Mr. Darby continues, "God holds him rela
"
tively
to his
to
1
and judicially
own
him."
to be perfectly
righteous according
divine estimate.
What!
Can
Righteousness is imputed
believe
8th page, Mr. Darby

says,
"
imputed righteousness at all

he tells us
righteousness is
"
at the 55th page of

"I
"
my
eyes?
and on the i9th page

imputed to man and
"
word."
It
is
he says,
whole soul
Law,"
believe in imputed righteousness with
in- to have to do with such
the
"
Righteousness and
in the true sense of the
On
Scripture never speaks of
my
really distress-
an unprincipled opponent.
PLYMOUTH HERESIES.
306
Mr. Darby asserts that
God
righteousness of
will he go next?
who
is
"
Scripture never says the
received
by
"
receive, by faith,
abundance of grace and of the
in life
gift of righteousness shall reign
but this
"
Christ
There
is
no
is
now
is
appears
faith at all connected
or righteousness
of either grace
Darby
it
sailing,
Where
faith."
used to be thought that those
It
by one, Jesus
a great mistake.
with the reception

At the rate Mr.
he will soon be over
all
the seas in
the world.
"
The blood
make
fies
man
him."
of
says Mr. Darby,
Christ,"
innocent
it
cleanses
from
sin
"
does not
and
justi
It is quite true that the blood of Christ
alone does not
make
man
innocent.
Nothing can do
which
that but the imputation of that righteousness

results
from the obedient
life
and atoning death of
This righteousness, however, Mr. Darby

Hence his system, which recognises only the
our Saviour.
denies.
death of Christ, contains no plan whatever by which a

man can be presented before God in a state of inno
pure and spotless. On Mr. Darby s own show

in heaven who is in any
ing, even, there is not a man
As no man but an inno
sense innocent or guiltless.
cence
cent
my
man
could truly say,
charge?"
"
Who
shall lay anything to
the Darbyites cannot honestly venture
They are not guiltless. As

would be nearly impossible, however, for Mr. Darby
write a consistent paragraph, he says the blood
to use these words.
it
to
of
DARBY S
MR.
Christ does not
him
him, but
it
innocent, but
it
justifies
him
makes him
he
does not
he
He
is
is
proved
man
it
to
it
makes
it
make him guilt

The man who is
be innocent
is
he
by the God
is justified
is
not guilty.
of
cleared in the strictest sense of the word.
declared to be just
is
him
make him innocent
does not
it
it justifies
In other words,
acquitted because he
is
In whatever view a
truth, he
innocent, but,
"guiltless."
but
307
"
not justification.
is
justified is cleared
not forgiven
man
does not justify
guiltless,
Pardon
less.
makes him
it
;"
make
REPLIES.
and
if
he
declared, or
is
viewed, or accounted just by God, just he must truly

be in the aspect in which God looks
upon him. He is
not innocent, or just, in himself

innocent, or just,
but he
Christ s righteousness imputed to him.

either ignorant of the
he uses
way
for the
perfectly
the robe of
Mr. Darby
meaning of the word
in a Jesuitical
it
is
when looked on through
"justify,"
is
or
purpose of mis
leading his readers.
The same
of the
word
imputed
man
is
is
observations will apply to Mr.

"
impute."
found in
He
Scripture,"
righteousness being
but he denies that the
clothed in the righteousness, that
imputed to him, or placed on him.

not hold imputation at
Darby s use
"
says
it
is
truly
Hence he does
He
should honestly give

the use of the
and
not
be attempting to
word,
mislead the public by using
with a mental reserva
all.
up
it,
tion, in a different sense
from what
it
really means.
PLYMOUTH HERESIES.
308
The righteousness which is imputed to a man is put

on him he is clothed in it as in a robe.
That right
"
eousness might be imputed unto
hath
clothed
hath covered
me
me
them
also.
with the garments of salvation.

with
He
He
The
the robe of righteousness."
Scripture recognises a true imputation, a real clothing,
a genuine robe of righteousness, and a perfect cover
But on Mr. Darby s system, there is no true im

no robe of righteousness, no real clothing, no
ing.
putation,
In place of having a true righteousness
true covering.
really imputed, or put on, the
righteous,
when he
word, and
God
is
It is dreadful to
is
man
is
calculated to be
not truly so in any sense of the
thus
made
the author of a falsehood.
think of such a system
is
When the
He surely
Holy Spirit says righteousness

imputed,
means what He says. He uses the word impute
"
its
proper signification,
cal sense.
and not in the Darbyite
genuine righteousness
is
really
"
in
Jesuiti
imputed
to the believer, and, then, although guilty in himself,
he
is
perfectly innocent, or righteous, as viewed in
the robe of righteousness provided by his Substitute.
According to the use which Mr. Darby

of the
word
"
imputation at
impute,"
all.
sion altogether.
there
is
tries to
no such thing
make
as real
He should cease to use the expres

On his principles, there could be no
proper imputation of the righteousness of Christ to the

believer
it is all
mockery.
Neither could there be
any proper imputation of the sins of His people to
MR. DARBY S REPLII.S.

Christ on the cross.
If the sins
309
were not really put
they were not imputed to Him

not die under them ; He must have committed
on Christ
For
my
if
part, I stand
the righteousness
did
to the glorious old truth, that
of
Christ
is
so
innocent in Christ as
also that the sins of the
as
is
lie
he never had sinned
if
the
to
imputed
although guilty in himself,
believer that,
He
suicide.
and
redeemed were so imputed
to Christ that, although absolutely sinless in Himself,
He became
"
made
He
sin
as the
sin
"
for us
He was
sinner s substitute.
He was
"
made a
curse for us
died under the punishment due to our sins.
"
There
was neither mockery nor suicide in this transaction.

In his "Righteousness and Law," Mr. Darby has
returned to his floundering on this subject.
deal,"
is
he observes,
unfortunate
upon what
is
"
when
A great
said about being innocent
It
the whole
argument depends
not found in Scripture.
We must
.
have Scripture, not
from
is
"
theology."
this that Mr. D.
A person would imagine
was a great advocate for adducing

But a closer examination of
evidence from Scripture.
his writings will demonstrate

clap-trap.
What
that this
is
all
pure
Scripture did he adduce in support
of Mr. Mackintosh s heresy concerning the conception
by the Holy Ghost?

clusively of
human
His Scripture
authorities
very willingly resorts to

seems, however,
he
when he
consisted
ex
thing which he
is
in trouble.
It
has a great objection to what
PLYMOUTH HERESIES.
310
calls
lie
in other words, reasoning
"
"
theology
or,
on and from Scripture.
This
a remarkably easy
is
method of evading an argument on Scripture which,

if
he were to die for
he could not meet.
it,
a very wise thing for
him
It is also
to ignore reason, the first
which God gave to man, and the chief

faculty by which man is to be able to judge of the
revelation
very existence of either
God
He
or the Bible.
at once join the Rev. Dr. Cahill in stating that
has no part at all in

reason a
man
this
man
statement,
of a
man
and
God
of
being
calls a
guiltless,
in the
"
man 1
He declares him to
be
He
him
to
"
surely declares
from Mr. Darby
man whom He
sense in which He
D. believes
being justified before God,
God has not condescended
the
"God
to be a riyliteous
righteous, if
to be justified,
Jesuitical lesson
the
for
he the audacity to speak
"guiltless"
man
If Mr.
innocent."
has
God holding him
be innocent.
says
how
the less
rate,
he adapted
is
Mr. Darby proceeds,
reception of Darbyism.
never declares a
At any
religion."
has, the better
should
"reason
to
If
take a
He means what He
justifies is certainly
justifies him.
innocent
To speak
of a
man being justified without being declared innocent

is something far worse than absurd, because it is using
the word dishonestly
innocent, or guiltless,
it
is
calling a
when he
is
man
only pardoned.
this sort of Jesuitical dealing be not stopped,
be exposed to the gaze of
all
just,
honest men.
it
or
If
must
"
The
DARBY
MR.
continues Mr.
Scripture,"
of
the righteousness
Why
"
an
use
scriptural,
he
is
"It
and
for the
says Mr. Darby,
alleged,"
righteousness
are
distinct."
pur
think of
It is truly dreadful to
him
considers un-
and which he could only use
such conduct.
can Mr.
then,
will he be so dishonest
which
expression
pose of deception
pardon
How,
speaks of
Christ s righteousness
"
to
311
"never
Darby,
Christ."
Darby say he has used

self as a general term ?
as
S i:i-:rui:s.
"
Yes,
that
Mr.
and every man who has

an atom of sense must see it to be true and it you
were to get the whole world for your trouble, you
It is no
could not prove them to be the same.
have alleged
Darby,
that,
wonder you
dislike
what you
No man
upon
Scripture.
possessed of the slightest portion of reason
only pardoned
God
or,
theology,"
could join you in maintaining that the
less,
in
"
call
other words, reason brought to bear
is
man who
perfectly righteous, perfectly
perfectly justified
is
guilt
and no man who believes in a
and honesty, could believe with

will
God
that
account,
hold, and declare a man
you
to be truly just and righteous, when he is not either
of truthfulness
just or
righteous in any sense
man
sensible
of
pardon of a criminal
of
guilty
guilty
the
jury.
but the other
innocent.
of
the world will

is
that
No
the
the same thing as the not
The one
is
the word.
believe
is
forgiven
though
declared just, clear of guilt,
PLYMOUTH HERESIES.
312
Mr. Darby has devoted several pages to the considera

tion of the question of law.
derstand
all
do not pretend to un
he says, as he sometimes equals the real
high Dutch, or genuine Chinese. He writes in the

and he need never fear that any
true Darby style
;
man
will be able to plagiarise from

I
detected.
could equal
do not think there
him
is
for muddiness.
tion, however, to say
in the world
not
inten
my
the question of law
here, as I have already introduced

subject,
man
It is
much on
which the reader can
him without being
a section on the
refer to.
But
must
few of Mr. Darby s statements.

He says, We are not under law at all.
People
make this great mistake. Because the moral law is
draw attention
to a
"
and perfect and holy, that, therefore, man

This is not
necessarily and always under it.
in itself good
is
so."
Mr. D. has gone aside from his usual course and made
We cannot misunderstand him
his statement plain.
here.
the
He
explicitly states that
moral law nor any other law.
a vengeance.
He
we
are under neither
This
is
going
it
with
should burn the Bible forthwith,
and ignore the necessity of a Saviour. He gives the

one the flattest contradiction, and the other he makes
useless.
"
We
know,"
says the Scripture,
things soever the law saith,
it
saith to
"
that
what
them who
are
under the law, that every mouth may be stopped, and

We
all the world may become guilty before God."
are here told that the
law speaks to those who are
MR. DARBY S KI.I-MKS.

under
it,
and that the object of its so doing is, that

stopped, and all the world may
mouth may be
every
become guilty before God.

extensive than this.
Adam.
world
The
313
mouth
If every
is to
become
is
Scripture
irorW, but
Nothing can be more
includes the whole race of
It
very
and
to be stopped,
is
guilty, there can be
not say
It does
specific.
In his
can be exempted here.
"
the
j
th>
No man
the world and every mouth.
all
all
no one omitted.
Righteousness and
however, page 8, Mr. Darby says that this

Law,"
passage is confined to the Jews, and does not extend,
as
it states,
sequence
is
to all the world
that some
and some in the world are not
As a matter
God.
need whatever
and the inevitable con
mouths are not
that are
*
we
this,
he
is
there
learn
who
is
"
that be
They
is
Scripture
no
informs
transgression."
us,
From
most emphatically, that if any man

is no transgressor
not under law, he
no sinner
is
there
is,
no
If they are not guilty,
not a physician, but they
Again, the
sick."
Where no law
exists
"need
says Jesus,
guilty before
of course, these parties have
for a Saviour.
Christ has nothing to say to them.

whole,"
be stopped,
to
become
to
and requires no Saviour.

Where
is no room for an
no transgression, there
atonement, no
need
for
a Saviour, and
Christ
is
The Darby doctrine differs very

The apostle tells the Church at
necessarily excluded.
far
from Paul
Rome
that he
s.
"
delights in the
Law
of
God
after the
PLYMOUTH HERESIES.
314
inward
"
man
"
and the Church
at Corinth, that
not without law to God, but under the law to
we
are
Christ."
Paul and Mr. Darby are at direct variance with each

Which are we to follow
My lot is cast with
other.
Paul
"
Sin,"
says Mr. Darby,
gression of the
law.
"
we
are told, is the trans
Now, no one knowing Greek
could cite this theological, but fatally unscriptural,

translation.
Another passage quoted
the law to Christ
but neither here
is
is
under
the law spoken
Although I have read as much Greek, Latin,

and Hebrew as served my own purpose, I do not pre
of at
all."
tend to Greek, Latin, and Hebrew scholarship.
Am
I,
therefore, to accept of Mr.
on
He
different points of
is
one of the
last
Darby s pedantic assertions

Greek criticism
By no means.
I
men
on a matter of the kind,
me
would follow
for the simple reason that his
organ of conscientiousness
to justify
in the world I
is
not sufficiently developed
in depending on
him
and in the next
place, his brain is so coarse in its structural develop
ment
that he could never
become a
really accurate
and
His powers of accurate discrimination

thorough
are of a low order, and his talent consists chiefly of
critic.
mere
brute-force.
measure
and
Real
critical
this will be
acumen
is
seen hereafter
beyond his
when
the
influence of his personal physical force shall have ceased

to operate.
Even
the very question at present under
consideration would prove Mr.
Darby
to
be void of
DARBY S
MR.
critical
He
power.
law,"
to
this
by
sin is
change
"
expression
"
sin
the transgression of the
is
Now, what does he
lawlessness."
?
lawlessness
breaks
is
all
effect
do we understand by the
"What
When we
"
being a lawless character, do

that he
315
places great importance 011 changing
the translation from

"
REPLII>.
speak of a
we not convey
man
the idea
so completely reckless in his conduct that
ho
the laws of his country without the least com-
punction, and thus becomes one of the greatest sinners

against the law in the whole
community
How,
could this translation improve Mr. Darby
Perhaps, however, he might say lawless
Impossible.
ness means being without law of any kind

to,
then,
position?
or under law at
not liable
If so, I reply, the case
all.
would
then correspond with the position in which he places

himself in regard to the law of God not under law
at all
not subject to
follows, then
it
as
this
Simply
a rule of
if
life.
What
sin be lawlessness in
Mr. Darby, who denies that he is under the

moral law or any other law, is one of the greatest
this sense,
sinners in the world, for the sole reason that he

utterly lawless.
man who
sense, the
who
is
lawless
lawlessness
from law
Further,
is
is
is
is
if
not placed under law at
all
the only sinner in existence, because
the very essence of sin

sin,
is
sin be lawlessness in this
the
man who
ought to be clear of sin
and
tradiction to the Scripture,
is
if to
be freed
placed under law
this gives the flat con
which
"
says,
Where no
PLYMOUTH HERESIES.
31 6
law
there
is,
no
is
transgression."
So
that, take it as
Mr. Darby s criticism on this point demon

strates that he has no claim whatever to the highest
you
of
will,
that of a genuine
all talents
says Mr. Darby,
"Christ,"
Him
made
tinder the
But sinners had no connection with
it.
law, andjkept
critic.
"was
was needed
His personal
perfection,
Now, you are at it, Mr.
glory."
Christ
did
not
Darby,
require to keep the law as
the sinner s substitute
but He required to Iwp it for
in this place.
and God
It
for
His own personal perfection

law was necessary for His
If the
keeping of the
"
personal
perfection,"
He
must have been personally imperfect without it.

Nothing could be more horribly blasphemous than
this statement of
Mr. Darby
s.
his second reply,
Mr. Darby
tries to shuffle
follows
bound
"
to
He had
.
Certainly, if Christ
keep
He would
it,
is
said, as Dr.
out of
perfect
afforded a
when
as
was under the law and
not have been perfect
if
it.
Carson in the same sentence practically
does, that Christ required to keep the law to
the
as
it
Nothing can be more simple.

not a word to withdraw in it. If I had
not kept
There
In
It is truly awful.
sinner s
handle."
fairly put,
substitute,
Mr. Darby
are as
it
might
have
doctrine and mine,
opposite as the poles.
holds that Christ did not keep the law at
all as
He
the
but that He kept it, and was

on His own account, and that it was
sinner
substitute,
bound
to
keep
it,
become
MIL DARBY S REPLIES.

absolutely necessary
"
Him
for
to
His own personal perfection
317
do so iu order to
"
the
consequently
mere neglect or avoidance of a single jot of
it,
even
although that jot might not be essentially moral iu

its
own
nature,
would have rendered Christ personally

is a
most dreadful doctrine.
It
This
imperfect.
makes the personal perfection

a contingency.
to
any such
My
doctrine,
the law on His
personal perfection
own
but
hang upon
is
not open
Christ was personally perfect
accusation.
He
in every sense of the word.

fulfil
of Christ
however,
did not require to
own
account, or for His
the sinner s
as
substitute
was absolutely necessary for Him to do so. If

not fulfilled it on every point, His substitu
tion would not have been perfectly complete.
The
it
He had
imperfection, however, would have applied solely and
exclusively to His substitutionary position, and could

not, as Mr.
Darby maintains, have destroyed His mvn
To render
personal perfection.
plainer, I
on the
may
When
cross.
matter a
the
little
apply the argument to Christ s position
on the
cross
He
required to pay
the full penalty of all the sins of His people, in order

to
the
order
complete
to
the
tionary work
perfection
complete
;
and
if
of
His atonement
perfection
He had
not done
not have been a perfect substitute
in
His substitu
of
so,
He would
but as regards
His own personal position, the matter is entirely

He was personally perfect, and, therefore,
different.
PLYMOUTH HERESIES.
318
make any atonement
did not require to
He had come down from
If
for Himself.
the cross, His substitu-
work would have been imperfect
tionary
He
but
would not have been personally and naturally imper

fect, and this makes all the difference in the world.
He
was made sin
as the sinner s substitute
was not made sin
on
own
His
According to Mr. Darby
personal
atonement, in place of
would have
making a substitutionary imperfection,

in His
capacity
is
imperfect
own
just as applicable
In either
Christ.
in
own
His
individual
The argument
special person.
to
He
account.
principle of reasoning, the
slightest imperfection in the
rendered Christ
but
the death as to the
case, it
of
life
degrades the Saviour in a
most blasphemous manner.
It
is
truly dreadful to
think of such opinions being promulgated under the

pretence of Christianity.
"
does come by
comes by its being kept." If Mr. Darby had
more perspicacity, he would see that his own
Righteousness,"
law, if
little
argues Mr. Darby,
"
it
position differs very little from this

plan, righteousness does
comes by the penalty of

the cross. As far as law
difference
in
these
imply subjection
to
that on his
own
come by law, seeing that it

the broken law being paid on
two
law
is
concerned, there
cases.
;
They
is
no
both equally
and any objection which
could be urged against the one view, could be equally
urged against the other.
In point of
fact,
Mr. Darby
DARBY S REPLIES.
MR.
criticism
is
perfectly silly
unless he
319
prepared to
is
any sense from

either in keeping the law (as
that righteousness can result in
deny
the work of
Christ,
man s
written on
heart and revealed) in
life,
or in
paying the penalty for the breach of the same in death.

"We
are not justified by
It is law all the while.
works of
says Mr.
law,"
"
Darby,
by whomsoever done,
If righteousness comes
but entirely in another way.
by law, Christ is dead in vain. ... If we are righteous
by Christ s keeping the law, it does come by the law,

and Christ s death is in vain." Mr. D. here does all he
can to mystify his readers by jumbling up the keeping
of the law by the sinner on his own account, and the
keeping of
it
two things are
by Christ on the sinner s

as different as
day
is
The
behalf.
from night
and
if
the proper distinction be observed, the whole affair
becomes as simple as possible.
On
this plan,
the
Holy Writ can be fairly recon

setting them to contradict each
different portions of
ciled,
in place
other,
as they
No
of
must do on Mr. Darby
principles.
right .which
makes one
portion of Scripture contradict another.
The Bible
is
interpretation
the
Word
can
of God,
be
and cannot be inconsistent with
on any subject. Mr. Darby seems to be quite

he can only cover his opinions by the mere
sound of Scripture, no matter what havoc he may
itself
satisfied if
thus
"
make
of Revelation.
"
know,"
says Job,
He
acts
that 1 shall be
like
an
justified."
infidel.
How
PLYMOUTH HERESIES.
320
do you know
sight,
two
these
No.
Job?
that,
They
works
"In
"
each
contradict
This
living shall be justified
thy
Do
other?
may
is
his
own
the key which unlocks the difficulty
righteousness comes
attempts to
by
be justified by the righteousness
through which Mr. Darby
man
not said,
are both true, only in a different point of
but he
of Christ.
it
not
statements
No man
view.
Is
no man living be justified
Lord, shall
procure
the law on his
own
dead in vain as
far as
incapable of seeing.
is
or, in
by law,
other words,
If
if
account, then, indeed, Christ
he
He
concerned.
is
is
repudiates
work out a
the righteousness of Christ and tries to

righteousness for himself.
by obeying
righteousness
undertaking to obey
the law himself, he ignores the necessity of a Saviour
as much as the Darbyites, who say they are not under
The one undertakes
law.
other denies he
of
them
The
is
under
man
keep the law, and the
On
such a plan, neither
requires a Saviour, and Christ
this matter.
to
thus leave
takes
him
"For
is
dead in vain.
more
satisfactory
It represents the utter inability
keep the law he
is
under
but
it
does not
hopeless, as it points out a perfect
of escape through
Jesus.
to
it.
Scripture, however,
view of
of
By
work
the
of a substitute,
what the law could not
way
Christ
do, in that
it
God, sending His own

Son in the likeness of sinful flesh, and for sin, con
was weak through the
demned
sin in the flesh
flesh,
that the righteousness of the
REFLUX
MR. DARBY S
321
law might be fulfilled in us, who walk not after the

Here is the whole ques
flesh, but after the Spirit."
tion in a few words.
When we
were unable, in con
weakness of the
the
sequence of
to procure
flesh,
righteousness by our keeping of the law,
His Son
law might
righteousness of the
our
God
sent
in the likeness of our flesh, in order that
and
law-keeping
be fulfilled in us,
sin-atoning
tin
through
substitute,
Christ.
Although the question of Sanctification has not been

directly mentioned in this controversy, I shall take the
opportunity, because of the great importance of the
subject, of introducing the opinions held
So
on the matter.
in
am
by
my
father
aware, he was the
first
distinction between the progTewive
to point out the
sanctification
far as I
the
and the perfect and
Christian,
complete and instantaneous sanctification in Christ.

In his letter to
May
"The
4th,
my
1836,"
"
brother-in-law, dated,
he says in regard to
sanctification here
spoken
Tubbermore,
i
Cor.
30,
of appears not to be
wrought in us by the Holy Spirit, which

The
progressive and never perfect in this world.
sanctification here spoken of is that which Christ iVr
that which
is
is
made
to us,
and not that we are made by
sanctification of the Spirit
Spirit through the word.

in this passage
The
we have not
in Christ, as one with
Christ.
The
performed in us by the
is
saiietiti-
in our
Him by
ation spoken of
own
faith in
persons, but
His righteous-
PLYMOUTH HERESIES.
322
ness through death.
We
makes us
fit
to go
cannot enter heaven, but as having a perfect holi
ness, as
Christ
ours.
of
It is this that
heaven the moment we believe in the Lord Jesus.
to
is
This
well as a perfect righteousness.
we
as
To suppose that the

that which is wrought
we have
in
His
is
Him, whatever
are one with
is
sanctification here
in us,
spoken
would oblige me
explain the righteousness and redemption here spoken

as that
which
that Christ
He
is
is
is
may
observe
said to be sanctification to us, just as
redemption and
sanctification
For you
in ourselves.
to
oi
Now,
righteousness.
He
which
to
is
us
is
if
the
that which
personally in us, then the righteousness spoken of
not that which
we have
Christ works in us
that
is
is
in Christ, but that which

is,
inherent righteousness.
But the righteousness which Christ is made to us is

not the righteousness which He works in us, but which
He
in
has wrought for
Him, and not in
us.
We
have, then, righteousness
ourselves.
respect to redemption.
Christ
In the same way with

is
made redemption
to
us by God, not by enabling us to redeem ourselves,

but by Himself paying the price. If, then, the redemp
tion here spoken of is not in us, neither
fication.
God
is
the sancti
does not enable us to work a righteous
ness to justify ourselves, nor to pay a price to redeem

is, of God, made to us both
and
redemption. ... we have every
righteousness
In
Him.
in
short, this passage shows us how
thing
ourselves
but Christ
DARBY
MR.
S KKPMI.S.
323
What
the believer stands complete in Jesus Christ.

ever the law
Him.
in
before
demands
of us,
has
it
it
our account
oil
In this way the Christian stands perfect
God, while in another point of view he
utterly
Who
deficient.
charge of
God s
elect
Now,
and not
in ourselves,
shall
we
as
to
lay anything
if
we
is
the
are considered as
stand in Christ, as one
with Him, there are a thousand things to be laid to
our charge. ... It
may be
are not perfectly holy
laid to
our charge that
the answer
is,
Christ
is
wi-
our
This view, however, you will not find

any of the commentators. I mentioned it to Mr.
Haldane when I saw him last summer, and he adopted
sanctificatiou.
in
It is quite evident that Christ is
it.
He
fication to us, just as
made
made
the sancti-
righteousness and
Most truly yours, ALEX. CARSON."

very kind to me on the subject
redemption.
Mr. Darby
is
He
Pastoral Office.
says he does
"not
lets
me
purpose
Does any
question."
is
My
of the
with a page, and then
going farther
know
one
Just because he cannot.
oil
the
into
reason
the
why
argument on the Pastoral
Office is so exceedingly close to plain Scripture prin
Mr. Darby
ciples that it is perfectly impregnable.
guns are not able

Office is
to leave
one of the very
Darbyites ply the

obliged to
"
a mark on
public
first
;
The
it.
.s
Pastoral
points on which the
but here the leader
is
answer
all
"
do not
sing
dumb."
pretend,"
says Mr. Darby,
"
to
PLYMOUTH HERESIES.
324
the reasoning of Dr.
Carson."
You
are quite right, Mr.
no use in your pretending to a thing

you cannot possibly accomplish. I have been honoured
with a considerable number of favourable reviews but
Darby.
There
is
the most favourable I have yet
I consider
Mr. Darby
received.
Many parties who speak well of my work

my own views but Mr. Darby s reviews
agree with
are peculiarly
favourable in this respect, that with
the greatest wish to overturn
cognised champion
been able
I
my
Darby ite
statements, the re
Plymouthism has not
to find the slightest flaw in
have come
scratch.
of
through
am
one of them.
the battle without
a single
perfectly invulnerable, because, and
only because,
my
foundation of
God s
bulwarks are resting on the sure

eternal truth.
THE END.
PRINTED BY BALLANTYNE, HANSON AND

EDINBURGH AND LONDON.
CO.
THE
FUNDAMENTAL PRINCIPLES OF PHRENOLOGY

AUK
THE ONLY PRINCIPLES CAPABLE OF BEING RECONCILED

WITH
THE IMMATERIALITY AND IMMORTALITY OF THE

BY JAMES
LONDON:
C. L.
SOUL.
CARSON, M.D.
HOULSTOX &
SONS.
In this volume the author has taken up a position as startling as it

but it is a position which he has well pondered, and one on
the Absolute impregnability of which he is quite prepared to rest any
reputation he may have yet gained in the field of literature or criticism.
He has carried the battle right Into the heart of the enemy s country
without fear or dread, and, if his views be found to stand the test of
strict investigation, it would be difficult to over-estimate their import
ance. His principles being admitted and he believes no man living
can overturn them Phrenology, in place of being implicit atheism
m.-iterialism," as Sir William Hamilton has asserted, must then stand
out in bold relief as the only system which could by any possibility be
Not
reconciled with the Immateriality and Immortality of the Soul.
only so, but the system of metaphysics which is taught in our Colleges
and Universities, and in which all our clergy are compelled to be in
doctrinated, must be lowered from its present ostentatious position,
because it is a system involving principles which necessarily end in
materialism, and thus overturn the doctrine of our future existence.
These are bold and serious statements, but they are statements which
the author is not afraid to make in the face of all the critics in the
world.
He has p/-oi>W that Phrenology, and Phrenology nlont, is
capable of being reconciled with the Immateriality and Immortality of
the human soul.
is nesr
"
CONTENTS.
PIIRF.NOLOOY Tm KM I:IIK>N OF TRUTH PROGRESS OF PHRENOLOGY
UTILITY or PHRENOLOGY REPLY TO OBJECTIONS Is THE BRAIN
TIIK ORGAN or THE MIND? IH THE BRAIN A COMPOUND ORGAN?
INFLUENCE or AGE SIZE, POWEH, AND ACTIVITY TEMPERAMENT
.
HEALTH or BRAIN EFFECTS OF EXERCISE THE BKAIN AND SKULL

ABSOLUTE AND RELATIVE SIZE OF BRAIN.
REVIEWS.
We
had come to the conclusion that Phrenology as a science

(falsely so called) was extinct, except among the half-educated classes
of the community.
We wonder any man of sound sense can believe in
the possibility of detecting character by means of an organ only very
and
partially
indirectly manifested through its bony covering.
We shall not pretend to speak of conclusions, which to our mind must
"
be foregone, considering the nature of the subject." Medical Tiiaesand

Gazett", London.
[The forehead of Dr. Chalmers and the forehead of
Mr. Joseph Hume, M. P., measured very nearly the same at the region
of those organs which are connected with the practical concerns of life
but Dr. Chalmers forehead measured more than one inch and a half
larger than Mr. Hume s at the orpan of Ideality, which has to do with
the ideal, the sublime, and the beautiful. Now, when applied to the
thickness of a man s lips, the size of his mouth, the length of his ears,
or the turn-up at the point of his nose, one inch and a half might, per
haps, make a visible difference but when applied to the organs of the
brain, one inch and a half is such an imperceptible measurement that
no
man of sound sense and high education," like the editor of The
Medical Times and Gazette, could ever think of believing in less than
three feet! Ha Ha, Ha!! Ha, Ha, Ha!!! J. C. L. CARSON.]
;
"
We
are convinced that few men -who hare brains will put down this
feeling that Dr. C. has succeeded in proving that the
Phrenologist, so far from being a materialist, is the only man who can
properly and consistently avoid materialism. In the opening chapters
the author points out the difficulties that Phrenology has had to labour
under from the bigotry and blockheadedness of men, whose chief argu
ments consisted in sneers and jibes and wilful misrepresentations. For
plain, all-convincing, argumentative power, and really interesting
facts, the chapters on the brain the organ of the mind, and the brain a
compound organ, cannot fail to please and instruct the careful and con
The concluding chapters are as full of instruction
scientious reader.
This work on Phrenology will hold fast
as they are of scholarly lore.
for the author that fame which his learning, his argumentative powers,
and above all, his bold unswerving close keeping to Bible teachings, have
earned for the learned son of a learned father." Tyrone Constitution.
"
work without
"You meet with very great ability," says the Right Rev. Dr. Alex
the common objection that
ander, Lord Bishop of Derry and Raphoe,
such a relationship between mind and matter, as Phrenology implies,
would lead to materialism. The illustrative physiological anecdotes,
marshalled by a logical thinker like yourself, are interesting; and
you write clearly and vigorously." (Published, by permission, from a
"
<tc.,
private letter.
have derived both instruction and extreme gratification from

s able, instructive, and most attractive work.
Our space
unhappily prevents us from entering, as we should wish, into a review
of the many interesting topics which our author has discussed in a
charming style. A bare enumeration can afford no idea of the highly
attractive style in which Dr. C. has treated the whole question, pressing
into his service the choicest illustrations drawn from an immense range
of professional and literary reading, and actually investing his disqui
sitions with all the lightness and engaging interest of a work of fancy,
so judiciously have he popular and scientific elements been blended
"We
Dr. Carson
In regard to the grand inquiry announced in the title

page
are convinced that Dr. C. has demonstrated his
position that what
called mental diseases are in
reality morbid disturbances of the
brain alone, and that on this hypothesis only can the
immateriality of
the human soul be maintained. We repeat we have
perused with the
highest satisfaction this very interesting volume, and we commend it
to the study of thoughtful readers, who will find it as
engaging an. I
entertaining as any novel, from the capital anecdotes and literary
selections which Dr. C. has made so
happily subservient to the great
iectof his researches." Derry Standard.
Edited by James
Knight,
together.
we
art-
present volume discusses, with a clearness and power almost

peculiar to the gifted author, some popular objections to
Phrenology
and it would be difficult to find a more interesting and
suggestive book
As a popular introduction to the study of
Phrenology, it has no rival
and we commend it as by far the most argumentative and able book
we
have seen on the subject, and one which must attract attention
from
"The
the higher class of minds.
The Iri,h
Wttleyan) Evangelist, Dublin.
very learned work, written with much force and after much
Rev. C. II. Spurgcon s Sirord and Troted.
This is a work of great interest and
merit, on a subject much
talked of, but little really studied or understood.
Dr. C. rings to bear
upon his task the resources of a well-trained mind, a practised pen, and
professional reading and experience.
In this work he has fully
carried our judgment, solved
many of our doubts
difficulties and
imparted to us much interestingand valuable information. We
commend Dr. Carson s able, most interesting, instructive, andheartily
enter
"A
research."
"
v.-i.>t
an<*
taining
book."-JKc*<erH
Star, Ballinasloe.
a pleasant volume by one of the most effective

polemics of
That there is a connection, close and
intimate, between the
powers of thought and the development of the brain is known by the
millions who never question the grounds of their
belief, as certainly as
to the scientific few who have made it a
subject of special attention
and research.
Though Phrenology should be able to give us the
original elements of a given mind, it can tell us nothing of the
which these elements have combined to form, because it cannot totality
decide
upon the proportions in which they may have been united. This fact
explains the slow progress of Phrenology in forcing its way into popuhr
and practical recognition. The famous article
by Lord Jeffrey in the
Edinburgh Review, even after all Dr. Carson has said against it with
inch ability and acuteness, is to our mind conclusive
against the claims
of Phrenology to take a place among the sciences."
The Evantielieal
Vitntu and Prubyttrian Rnitv.
[First-the learned editor does not
appear to be as near Lord Jeffrey as he imagines. The editor admits
that the millions as well as the learned few know there is
a direct r, 1
tionship between the power of thought and the development of the
brain, whereas Lord Jeffrey declares, "We have never
yet known what
it is to feel that we think
m,an*
by
of our brnit.
There is
not the smallest reason for
supposing that the mind ever operates
through the agency of an// matn-ial orparu, except in its perception of
material objects, or in the movements of the
body which it inhabits
Second The metaphysicians, as rank
materialists, may amuse them
selves in dilating "on the elements of a
in explaining
given mind
the totality which these elements have combined to
n
form," and
deciding on "the proportions in which these dements are united
"
This
is
our day.
...
"
"
"
but the Phrenologist can afford to look upon the mind as simple, uncompounded, indivisible, immaterial and immortal. J. C. L. CARSON.]
"This subject is learnedly discussed in a work recently published by
Dr. Carson, the study of which we recommend to all who desire to have
a clear notion of it. Spurzheim and others wrote on it but the most
conclusive reasoning ever we met is in Dr. Carson s able essay."
;
News
Belfast
We
Letter.
we cannot do justice to this work. It is impossible,

arguments but those who are
should at once
in
interested
psychological and physiological studies
Belfast.
procure the book." Banner of Ulster,
"
even
are sorry
in outline, to give a digest of his
of divinity.
"What a pity the author of this work is not a doctor
Here is an exhaustive treatise on a subject which years ago commanded
It was stoutly affirmed,
general attention and animated controversy.
and by many steadfastly believed, that Phrenology had its roots in

induced a state of
materialism, rendered morality circumstantial, and
This objection Dr. C.
hesitancy in the inspiration of Divine truth.
abun
minutely examines, and by arguments, apparently complete,
and successfully shows that
dantly refutes. He goes even further,
soul
of
the
which
the
basis
immateriality
upon
Phrenology is the only
can be upheld." The Voice of Truth, London.
a gentleman of acknowledged learning and great

hope the work will lead Christian philosophers to
also to reason logically on one of the most pro
that
can
found subjects
engage their attention." Baptist Messenger,
London.
The
"
writer
literary ability.
is
We
and help them
think,
the point of view adopted by the author, the

well argued.
Glasgow Daily Herald.
"From
is
work before us
of this work, is a sufficient

say that Dr. Carson is the author
it is a vigorous, manly, and able treatise upon the sub
does
not lead to materialism,
A true Phrenology
ject to which it relates.
but is its best scientific antidote. Any one who desires to see Phreno
fearless thinker should
and
a
bold
harmonised
by
logy and Revelation
It is truly scientific, and, at the same time, pervaded by
read this book
of deepest [reverence^ for God s Word." Primitive Church
a
"To
guarantee that
spirit
Magazine, London.
This is really a wonderful book. Dr. Carson effects his purpose in
so cogent,
language so lucid, by illustrations so vivid, and arguments
that he would be sceptical who would doubt, and a dunce who could
"
not
understand."
Coleraine Chronicle.
to convey the impression this book has

made upon ourselves that the Phrenologist is the only man who can
avoid materialism. This is the theory with which Dr. Carson startles
the thinking world but if ever theory were made established fact, by
and lucidly
philosophical considerations at once the most profound
honour as au
transparent, this is what our author has, to his undying
independent thinker, accomplished." Bally money Free Press.
"
We
wish we had the power
a vigour and freshness of illustration, of anecdote, and of

s writing, which lays hold of the reader s atten
mind without wearisome tension on the point under
His
examination.
reasonings and illustrations on the reception of
are most
truth, the utility of Phrenology, and his replies to objections,
"
There
is
rejoinder in Dr. Carson

tion,
and
fixes his
instructive reading, apart from the

inquiry into the science under consideration.
Those who have been shaken by the sciolism of the
materialists, and perplexed by the sophistries of sceptics, will do well
to read Attentively these well-reasoned and lucid
lectures on the truth
of an unjustly censured
science, and its perfect accordance with the
eternal truths of revealed religion." The
Morning Advertiur, Lyndon
Edited by James Grant, Esq.
those who wish to master this

important subject, the present
work is invaluable.
give it our hearty recommendatiou. We think
the most valuable book ever written
upon Phrenology. Dr Carson
throws
his
whole soul into the subject, routs his antagouists
fearlessly
and takes all their btrongholds." The
Gospel Htrald, London.
"It is evident that Dr.
Carson is a thoroughly honest believer in the
theory he advances, and also that he has based it upon a very careful
His work is marked by much ability, and no oue can
study of facts.
but be the better for studying
Aberdeen Free Press.
"To
We
it."
"The title
presents an argument of immense magnitude; and we
fearlessly assert that none but drones and mindless persons will leave
the book until they have
inwardly digested the whole. Dr Carson has
done well to apply the lever of his mental and
literary power to a
subject (Phrenology) so likely to be beneficial to all classes ;
yea, to the
whole world. Let his volumes on
and
Punishment
Phrenology
Capital
become regular school-books, library-books, household-books.

Let
them be fully brought before the millions of the
people, and something
would be done towards turning this awful desert into a fruitful ti-M "
The harthen
"
Vessel,
London.
Dr. Carson
is a vigorous
reasoner, with much of the force and clear
ness that distinguished his honoured father. He is also a master
of
the subject he discusses.

The volume abounds in interesting facts, as
well as in impressive argument ; and is a welcome contribution to
the
science of the subject of which it treats." The
London.
Freeman,
Dr. Carson has collected a great mass of
facts, evidences, and
arguments to prov th.it Phrenology is true. What he brings forward
includes substantially all that has been
alleged in favour of Phrenology,
and, perhaps, all that ever will be, and we can recommend this part of
the w rk as a clear and able exposition of the
position of the Phreno
"
The Dtiily Review, Edinburgh.

"This is an
important work on an important subject. Dr. Carson,
from his anatomical knowledge, his
scholarship, his acute and inde
pendent thinking, and his extensive reading, is qualified to discuss
such subjects. We should add, too, that as he i.s a firm believer in
Revelation, he is a safe guide in scientific inquiries. A glance at the
heads in pages 455 to 459 should convince the most
sceptical that
Phrenology is not altogether a delusion.
On the whole, we
have much pleasure in recommending his able work to
intelligent
readers.
It is another proof of his own talents and
great mental
The He.Hind, Derry.
activity."
logists."
...
"Dr.
Carson possesses a mind highly gifted and well stored. His
powers of reasoning are of a high order, and he is manifestly imbued
with a deep sense of the divine
authority of the Sacred Scriptures. The
statute-book of heaven is h.s ultimate source of
appeal and while he
;
surveys with profound reverence the region of science, alike physical

and mental, he subordinates all science to the
In this
inspired word
6
he cuts away every inch of ground from the materialist and the
free-thinker, and shows that the laws of our physical nature are in per
fect harmony with the principles of divine Revelation.
His chapter on
the Reception of Truth is well conceived and admirably constructed.
Such a work was wanted to take Phrenology out of the hands of mere
empyrics and dabblers in natural theology." Montruil Herald and
Daily Gazette, Montreal, Canada, Jan. 12, 1870.
treatise,
"Phrenology has suffered from the character of its advocates in a

it has by the arguments of its opponents.
It is,
therefore, a satisfaction to have the question treated thoroughly as in
the volume before us by a qualified writer (himself a medical man of
large experience, and an orthodox Christian in belief), who lucidly sets
forth what Phrenology really does assume to teach, and exposes the
false issues that have been repeatedly urged against it.
book like
the present, which argues out the question fully and fairly, is invalu
able to those who desire to arrive at the truth in the matter.
A lucid
terseness, an absence of technical hindrances, and a substantial vigour
in the treatment of the subject, will commend the volume to the in
terested reader."
The Irish Times, Dublin.
greater degree than
"Your name, on which your father shed such lustre, induced me to

lay aside other works for yours, and its reasonings and many interest
ing facts led me on from page to page." liev. Thos. Guthrie, D.D.
The editor of the Atlten&um, for reasons best known to himself, made
a determined effort to injure Dr. Carson s book by the following criti
"If
cism
any kind of immortality is cultivated in his book, it is
immortal hate. Thus, he says, the conduct of Cuvier was mean and
Sir D. Brewster s objections are childish,
disgusting in the extreme.
Another opponent blunders so
trifling and miserably insignificant.
that it is difficult to know whether he is naturally stupid or wilfully
A
Baron
Bramwell deserves something
statement
made
perverse.
by
more than mere contempt; it is an outrage on common sense, and a
Of Sir W. Hamilton, Dr. C. says, I hardly ever
disgrace to the bench.
read so much trash, nonsense, and reckless assertion in the same
bounds in the whole course of my life. I am surprised that Mr. Combe
Such
and Dr. Spurzheim were able to keep their temper with him.
surprise may be natural in Dr. Carson but it is fatal to his reputation
as a scientific writer. This is the more unfortunate, as Dr. C is a man
of ability, and could argue well if he could keep his temper."
[Now,
Dr. Carson freely admits that it is perfectly competent for a reviewer to
find fault with the style of an author, provided he does it honestly and
but he denies that in this instance there is one particle of
fairly
honesty exhibited. A reviewer occupies a responsible position, lie
is bound, in honour, to make a fair statement of the case, in order that
lie may do full justice to the author on the one hand, and the public on
the other. He must not swerve from the path of rectitude to please
If his criticisms are well founded, and fairly and honestly
either side.
put before the public, the author has no right to complain, no matter
how severe they may be. But, on the other hand, if through ill-nature,
dishonesty of purpose, dislike to truth, or any other cause, he writes a
shallow, ignorant, flippant, ill-digested, and completely one-sided
review, whether favourable or unfavourable to the author, he is as mean
and disreputable as the judge who would sit on the bench and deliver a
completely partial and one-sided decision, on account of the bribe which
he had dishonestly placed in his pocket. How, then, is it with the
editor of the Athen<nim? Has he acted fairly and honestly in the
:
He has not. In place of quoting at full length the special

points to which the language he complains of was applied, and thus
putting the case fairly before his readers, in order that they might be
able to judge between the parties, he makes a few garbled extracts,
and thus distorts the case to suit his own malicious purposes. If he had
placed the matter honestly before his readers, Dr. Carson would have
been quite satisfied to leave the issue with the public. Take the cases,
for example Cuvier, in private society, expressed strong opinions in
favour of Phrenology, but the moment he found that Bonaparte dis
whirled." and drew up a report directly
approved of his conduct, he
Against it. Wan Dr. Carson not justified in saying it was mean and
for
in
a
man
Curler
s position to change his opinions on
disgusting
science at the nod of an Emperor? The Athenman says, No. A man
i.s never to be called mean for "whirling" at the nod of an Emperor.
It is evident that the editor of the Athcmtum would "jump Jim Crow"
morning, noon, and night, at the nod of an Emperor. Again, Mr. Stone
overturned phrenology by the measurement of heads but it, unfor
tunately, turns out that when his figures come to be examined by Mr.
Combe, "the size of three organs exceeds that of the whole head which
contains thorn, and all the other :V2 organs have no size whatever." If
he had measured the remainder of the organs, in all probability he
would have made the head a reasonable load for an ass s cart. Was Dr.
it is difficult to know whether this man is
Carson justified in saying,
The Athcnaum says, No. He
naturally stupid or wilfully perverse ?
is not to be called stupid or perverse.
He is a genius of the first water.
He would just suit to write reviews for the Athenamm. Baron Brain wcll sentenced a madiunn to penal servitude for life, saying to the man,
That you are of unsound mind, I believe, but that is no reason why
you should not be punished. I feel bound to sentence you to the same
punishment as if you were sane. I am not sure that it is not more
necessary to punish a madman than a sane one." Is this barbarous
statement not a disgrace to the bench, notwitlistanding the opinion of
the Athnumin to the contrary? When Sir William Hamilton denied
the phrenological opinions regarding the internal condition of a cavity
in the skull called the frontal sinus, Mr. Combe proposed to settle the
question by sawing open a considerable number of skulls, so that the
cavity might bt t^n ; but Sir W. Hamilton refused to submit to this
plain practical plan. He insisted on keeping the bones whole; and
proposed to ascertain everything about the cavity by sticking pint Into
To men of sense, it may appear utterly incredible that Sir
it ?!
William Hamilton should have made such a proposition, but it is absol
utely true ; and the editor of the Atlitiwum has attempted to degrade
Dr. Carson from the position of a scientific writer, because he has
spoken in contempt of such a ridiculously silly mode of practical inv. -tipition.
If Sir R. Murchison, the geologist, were about to inspect
the internal condition of a cave, how would he proceed? Would he re
fuse to enter it? Would he commence to drill holes through the rock,
that he might stick pins into the cave? If he acted on this grand
Hamilton-^ f/uturwrn plan, how long would he be out of alunatica-ylum ?
Such a mode of investigation might suit the occupant (like Sir William
Hamilton) of a Metaphysical Chair, where imagination, theory, and
visions h.ld the sway, or.it might be in exact accordance with tlimental calibre of the editor of the Athtnwum ; but to men of good
practical common sense, it must appear even worse than lunacy, bec.-nse it involves an attempt to overturn and trample down truth by
principles which must be known to be false the moment they are an
nounced, by every man who is not an idiot. So much for the cases
matter?
"
"
"
"
"
"
which the Aihenavm
criticised, but
was not honest enough
to quote.
in a fair position to judge of the moral and intellec

tual development of the Atl,fnav.r,i reviewer of Dr. Carbon s book. In
the London Lancet of December 10th, 1876. there is an able article from
the editor on the reprieve of the convict, Drant. If the learned editor,
however, had been actuated by a wholesome dread of the Athena; um and
Baron Bramwell, he would not have ventured on the following state
ment "The scandal of hanging a sick man for a deed which was, in
but the error of pro
fact, a symptom of his disease, has been avoided;
nouncing the last sentence of the law in a case of madness has been
The reader
is
now
commitkd, and justice is thereby disgraced. Justice is commonly

represented blindfolded but blind folly should not be one of her
The absurdity of proceeding to the end of a trial, and
characteristics.
solemnly declaring the life of a lunatic forfeited, is, and always will be,
a farce, and it is one which cannot be often repeated without detracting
The practice
very seriously from the majesty of the criminal law.
of pardoning a person for an offence he did not commit is silly enough ;
but the system which permits a man to be convicted and condemned
when he is i,ot in a condition to be guilty, and when his offence is
plainly an accident of his disease, is something more than ridiculous
;
it is
flagrantly
amiss."
J. C. L. Carson.]
Third Edition,
CAPITAL PUNISHMENT
BY [JAMES
London
C.
IS
L.
2s. 6d.
MURDER
LEGALIZED.
CARSON, M.D.
HOULSTON & SONS.
Those who are correctly informed on the matter are aware that capital
punishment, under British rule, would end at once and for ever, if it
were not for the support it receives from the religious community. It,
therefore, behoves all Christians to e.\amine the awfully serious position
If they have direct and unmistakable
in which they are placed.
Authority from God for choking a fellow-creature, they are quite right
in doing it but if no such authority exists, they are murderers of the
deepest dye, when, in perfectly cold blood, they hurl the impenitent
sinner into the abyss of Woe. Their position is a fearful one. Have
they examined the matter carefully ? They know they have not. Have
they read with attention all that can be said on each side of the question ?
They know they have not. In perfect blindness, they have believed
what they have been told, and taken the whole matter for granted.
They would rather hang their fellow-sinners than take the trouble of a
Their responsibilities are terrible to think of. The
full investigation.
great cause of crime of every description is, that there is no semblance
;
of proper punishment for it in this generation.

Many of those who
oppose the death penalty, would put no suitable punishment in its-
9
place, because they absurdly hold that human nature is too good to
require it. The consequence is that they have left the people in an
unprotected condition in those countries where the law
changed. It is a great wonder things have not got worse, in place ut
better.
The punishment tor mry crime should he .such as to make the
law a terror to evil-doers, and a protection to all who do well.
objection to the death penalty is, that it is not by one hundredth put an
adequate punishment for the murderer. Hanging would frighten the
well-disposed, but it has not the least influence on the Criminal class
until after the commission of the i-rim.-.
Tin- t-vid.
I have collected
on this point is unanswerable. If the g-irotters had been hanged,
garotting would never have ceased, but this crime was stamped out at
once by the lash. The criminal has little fear of sudden death, as he
o\. r
but he has a terrible
says it is only a kick and a struggle and all
fear of corporal punishment.
Lashing one man through tinDublin would have done more to stop murder than all the hanging they
have done. Let the murderer be la-hrd once or twice every year dnrinir
his life, and let the law
changed to th .-aim- tiling in every .-ni-h
The punishment,
case, and murder would soon be a thing of the past.
too, should be administered in as public a way as it could possibly be
This is the only way in which it could become an example.
done.
have often wondered how men of sense could talk of hanging as an
example, as a great moral lesson, so long as they are obliged to per
form the deed of death behind a wall. It is perfectly ludicrous to talk
of a grand moral lesson which must be hid from view, in order that Un
not be driven to crime by a visible example of the moral
people may
I wonder men are not ashamed of such opinions.
lesson.
Th.
much sentimentalism abroad, that many parties will shudder at the idea
of lashing a criminal
such a mode of punishment is considered far too
It will not be denied that the lash, freely administered
hard-hearted.
oncela year, would effectually stop crime but our law-makers would
rather allow the innocent to be murdered, than inflict pain on the back
of the criminal.
Murder could be punished by the lash, but never by
the hangman.
Hanging has *o signally failed all over the world to pre
vent murder, that it is a perfect marvel that no nation, as yet, has tried
the lash. If it had been tried in time, it would have saved to America,
and to the world, those noble-minded men. Lincoln, (larfleld, and
Honourable George Brown. The culprit will make a great bluster about
defying the hangman but he would run into a mouse-hole, it it
!
<
:<
i.-,
\>>-
th<-
\s<
><
possible, for fear of the lash.
REVIEWS.
Dr. Carson, with great propriety, lays stress on the uncertainty of
Circumstantial Evidence, of which
cite, many
r-to-b.--forgoU.-n
The proot,. as the read, r of Dr Ganon B I
illustrations.
k
are frightfully abundant, that c-ircum>t:ino-> may be ini-ii.i
and that their testimony may
iiiMillici. n
no one in
even
Court doubts its meaning. Thi- we admit to h.- in it-. -If a very power
ful argument.
All who know his pr.-\ n.u- production^ w i.l
pared to find in thin much keeuuebB of perception uud directness in
"
"he
n-v>
1"-
uhm
]>n-.
A2
10
stating propositions, as well as acumen and force in defending them.
In all these characteristics, Dr. Carson is very like his eminent father
and our readers need know no more than this to induce them to give
The
their attention to this or any other production from his pen."
;
Freeman, London.
Carson s work deserves a careful perusal, because of the im

"Dr.
portance of the subject and the ability with which it is treated. "Derry
Sentinel.
excellent author bears the

"Everything written by the learned and
impress of ability, reflective thought, and of extensive information."
Derry Standard.
"To those who desire to know all that can be said against Capital
Punishment, we recommend this pungent volume. It ought to be read
by all the friends of humanity, order, and religion. The chapter on the
Scriptural Argument is especially able and trenchant. The work is
written by one who evidently writes from earnest conviction, and with
a sincere recrard for the authority of Scripture. Dr. Carson s style is
eminently lucid. He is as clear, concise, and forcible as his able father.
find it impossible to agree with him, we are amazed at his

manner of expression. The opponents of Capital Punishment
do well to circulate this well-got-up book by hundreds of thousands.
We predict it will pass through many editions." Baptist Messenger,
London.
When we
forcible
will
"The
author of a book with this strong
title,
to
make good
his asser
tion, must be a man of singular ability, and have very decided views on
the subject. Dr. Carson did not essay a task too difficult for his exalted
talents as a convincing writer on any subject to which he brings the
He takes up, one after another, all the

force of his powerful intellect.
texts of Scripture which have been relied on as sanctioning the punish
ment of death, and with the hand of a master, while shirking no respon
sibility as a believer in the verbal inspiration of the Scriptures, he shows,
with the clearness of a sunbeam, that the genius and spirit of Christi
He, however, does not
anity are totally opposed to the death penalty.
content himself with the most luminous exposition of the meaning of
the exact words used by the sacred writers, but with all the acumen of
the most accomplished logician, he takes up the premises relied on by
his opponents, and proves to a demonstration that the conclusions to
which they arrive have been arrived at by wilfully ignoring facts, or by
importing matters into the discussion which have nothing in the world
Ball i/money Free Prest.
to do with
it."
In the chapter on the Scriptural Argument, he assails the strong

hold which his opponents regard as impregnable, and drives them be
He
fore him step by step, until they have not a foot to stand upon.
gives quarter to none, and never asks it. He has not only the courage
to challenge the best men in the rival camp, but he has the ability to
vanquish them, and tell them the reason why. The question of Capital
Punishment is one of extraordinary difficulty but it has never yet had
one who grappled with it so thoroughly as Dr. Carson. Not the least of
the great merits of his book consists in this, that it is plain fact and
cogent argument from beginning to end so lucidly stated, in clear lan
guage, that the conclusions of the writer at once appeal to, and con
vince, the understanding of the reader." Coleraine Chronicle.
"
"We
commend
this
work
to the careful perusal of the philanthro-
11
It embodies a large amount of powerful
and the statesman.
Jfettcrn Star, Ballinareasoning, and all but exhausts the subject."
pist
sloe.
One of their great advocates, Dr. Carson, has published an able and
thoughtful work on the subject." Brljatt Kcicslttttr.
"We feel sure that this work cannot fail to serve the noble end for
"
it was written."
Tyrone Conttitution.
"If this
does not greatly assist in making some alteration in our
criminal arrangements, it certainly ought to. It is full of evidence and
argument unanswerable. Dr. Carson is no superficial writer, no enthu
he turns his attention to one of the greatest national
siast, no novice
and social subjects, and pursues his argument with an amount of abi
the highest credit upon the
lity, patience, and research which reflects
mind and motive of the author." The Earthen Veitel, London.
which
If the enemy s works are not carried by storm, it is not for want of
the most brilliant powers of logic and ratiocination on the part of Dr.
Carson. We sincerely thank him for this manly, logical, and outspoken
defence of what he sincerely believes to be the truth." The Gospel
"
/It
raid,
London.
Carson has subjected the question to a most exhaustive treat

ment. No important point is overlooked but the chapter pn the SrrijiWe commend Dr.
tural Argument is by far the most important of all.
Carson s admirable work to all who desire to master this great publio
"Dr.
question.
It is certainly the ablest defence of the Abolition of Capital
Punishment that has yet been published. We can give no higher

and to give less would be unjust." Primitive Church Magazine,
praise,
London.
Carson inherits much of the talent of his distinguished and

"Dr.
honoured father, whose name and fame as a writer are spread over
AH a controversialist he had few peers in his day.
three continents.
His work on Plenary Inspiration stands unrivalled in the provm.-- f
Biblical Literature. His essay on Transub.stantiation has never been
approached by any writer on polemical theology. His learni
heir to much of his genius, and in the work before us has shown him
The treatise is exhaustive. In twelve chap
self master of his theme.
both scriptm.il and
ters he embodies the entire chain of argument
that our penal code is in every
to
a
demonstration
and
legal
proves
<
<l
>
<
i-.
the
respect defective and non-sanctioned by. as it is non-suited to,
genius and design of the Christian Dispensation. Dr. Carson has be
in
research
and
of
no
amount
pre
well-digested
ênius
ordinary
trayed
paring this masterpiece of thinking." The HirtiM ami Daily Gazette,
June 1 v
Montreal, Canada,
"d
12
Fifteenth Thousand, 2s. 6d.
THE HERESIES OF THE PLYMOUTH BRETHREN.

BY JAMES
LONDON:
C.
L.
CARSON, M.D.
HOULSTON & SONS.
This edition contains observations on the views of the Miillerites, the

Newtonites, and the Darbyites ; the Humanity of Christ Socinianism
Plymouthism the Righteousness of Christ Mackintosh Valour ; the
Pastoral Office Presidency of the Holy Spirit the Law, a Rule of Life ;
Variations of Plymouthism; Morality of Plymouthism; Mr. Mackintosh s
Recantation ; and Mr. Darby s Replies to Dr. Carson. The views which
are promulgated in this volume, on the great fundamental truths of
Christianity, give the work an interest and importance which cannot be
limited to any sect, time, or place, but must be as lasting as Christianity,
and as wide as the world.
;
of
REVIEWS.
Carson, like his illustrious father, seems in his element as a
He strikes home, and neither gives nor asks for
controversialist.
Christian Cabinet, London.
mercy."
"Dr.
"
Anything from the prolific pen of the learned writer must command
and we have ourselves perused his pamphlet with much in
attention,
terest."
Western Star, Ballinsloe.
"Dr. Carson seems to have inherited not a little of the intellectual

vigour of his revered father, and we have no doubt but many who had
a leaning to the Plymouth Brethren will thank him for this exposure of
their doctrinal
errors."
Glaxyoic Examiner.
Carson has done his work with signal ability and logical acuteness, and has brought to light doctrines held and promulgated by some
of these Plymouth missionaries, which cannot fail to startle the religious
public in this country. Dr. Carson s masterly exposure of these dogmas
cannot be too widely circulated." Londonderry Standard.
"Dr. Carson has noticed and exposed this error, and several others,
with becoming zeal and singular ability. He writes, in some respects,
"Dr.
like his able and upright lather, whose memory will long be embalmed in
the hearts of truth-loving and out-spoken saints." The Voice of Truth.
The work published by Dr. Carson effectually exposes the real char
acter of the Plymouthians." Morning Advertiser, London.
"
We wish to recommend once more, before closing the present article,

the slashing pamphlet of Dr. Carson. We again commend this lively
pamphlet to the reader." Record, London.
"
13
combination of tlir most startling disclosures, conclusive refuta
tions, and trenchant attacks."
Baptist Magazin--.
"A
"
The heresies loudly
given them, with the

of his subject.
an exposure, and this Dr. Carson has

and power of one who is thoroughly master
called for
skill
mmtin
C/iurc/t
Magazine.
A well-written pamphlet, containing a complete refutation of some

of the dangerous heresies of the Brethren.
wish the Doctor would
pursue the work, and give to the public a large book on the same
He
is
well
able
and
it
is
needed."
;
subject.
greatly
Tyrone
a
July, 1867.
"
We
<
!.<>,>,
"Dr. Carson has conferred a boon of

great value on the whole of the
Christian world, by his manly and able exposure of the Plymouth
We thank him for his able defence of truth, and for his manly
exposure of error. We pray that the mantle of his sainted father may
ever rest upon his shoulders. He has done his work well." Letter in
heresies.
Tlit
Eurthtn
..-/.
"Dr. Carson is a thorough

He has the in
chip of the old block.
tensely quick perception of his illustrous sire, and, therefore, is no very
pleasant critic where all is not thoroughly sound. No one will doubt
what we say who will read this searching pamphlet." #,
"Dr. Carson has

ably combated the principles and reasonings of the
Brethren. .
On the official orders and ministry of Chinch.-, tinwriter has some excellent remarks. .
.
This publication is \\ortliy
of attentive perusal, and those who are annoyed and
tli u
pretentious sayings and doings of the Brethren would do weft to
promote its circulation as widely as possible." The Ootpd Herald.
.
di>turl>-d
l>y
"We would
strongly advise those who wish to understand the Ply
mouth principles to procure this vigorous pamphlet by Dr. Carson, lie
h:ts forth in clear and energetic language the peculiar views of this
new and somewhat dangerous sect, and brings them to the test of the
Word of God." Ihe Jinlwari; Edinburgh.
Of this pamphlet we shall only say, that we wish it had been longer.
So far as it goes it is most excellent. We are much indebted to Dr.
Carson for
Quarterly Journal of Prophecy, July 186:.
"
it."
Dr. Carson s withering exposures not only of their errors, but of

their Jesuitical morality, cannot fail to produce a
sensation in the
religious world."- Standard, Uerry.
"
The peculiarities of Plymouth Brethrenism are thoroughly sifted,

scripturally tested, and faithfully exposed." Jiaptist 31
"
"This is a new edition of a work which we

formerly noticed. The
style of the author is calm and argumentative, and his opponents can
not complain of his zeal having betrayed him int..
inti-inp. -rat.Itp-thn-ii witii an incorrect
language. The errors which he chargM
opinions as to the work and person of Christ ; and if they arc what Dr
Carson says, the Plymouth Hn-ilm-a appn-arh MTV
ar i th.u>m>:
th"
>
n>
the Unitarian und

"
Socinian."-
had no idea that they held such heresies
Dr. Carson,
who
is
a son or
tli-
>
book by
rTobbermore, Ireland,
until I read this
and who appears to be a on worthy of such a father one on whom

mantle of the deputed Elijah has fallen. This work pr.
tin-
tin- ben
thorough exposure, and conipld-- r -futation, of
that sect.
It proves its author to be a man of no ordinary al>ilitk-s-a
>.,uif
<.|
14
man competent for the task he has therein undertaken."
Baptist, Toronto, Canada, September 3d, 1803.
"These
The Canadian
Brethren have once and again been combated, but never, we
Dr. Carson
believe, with the same success as on the present occasion.
is a powerful friend, and a very formidable adversary.
He is largely
endowed with the intellect, the penetration, we had almost said intui
tion, and the convincing logic of his admirable father, the far-famed Dr.
Carson. The volume presents an analytical view of the whole subject.
As a piece of polemical theology, we attach exceeding great importance
to it it is really a book of thought far beyond what might be supposed.
A better shilling s worth of sound divinity and convincing logic is no
where to be found. By making a physician of the author, his parents
have spoilt a first-rate divine ; however, even in that capacity he is not
wholly lost." The British Standard, February 13th, 1863, edited by the
Rev. Dr. Campbell.
;
"This is the most exhaustive and

thorough refutation of the Ply
that has yet been published. Its author, Dr. Carson,
wields a trenchant pen. He has applied the powers of an acute mind
to fully master the theology and tactics of this most exclusive and
We have not space to notice the refuta
self-righteous of all sects.
tion of the theory that the law is not a rule of life, and other errors
that are dealt with in this work in an unanswerable style. Dr. Carson s
work is specially valuable for its withering exposure of the Jesuitry,
prevarication, and evasion of Darby, Mackintosh, and other Brethren,
In Canada,
whoâre certainly wanting in manliness and candour.
as well as in Ireland, there have been instances of Plymouth teachers
that
that
held
certain
doctrines
explicitly denying
they had
they
most clearly and unquestionably taught." The. Christian Guardian,
Toronto, Canada, Nov. 9th, 1870.
mouth Heresies
"We scruple not to close this notice of books with one that is a
vigorous and trenchant exposure of one of the chief offences of our
It is written with wonderful keenness and fervour.
It illus
trates eternal principles, and has a universal interest.
Dr. Carson
shares largely in his honoured father s qualities, and nowhere has he
shown them more largely than in this volume." Freeman, April 14th,
times.
1871.
"We most heartily welcome Dr. Carson s able exposure and thorough
refutation of the Plymouth Heresies ; and would tender him our cordial
thanks for the labour of love to the Christian Church he has in this
masterly work accomplished. Dr. Carson deserves the thanks of the
Christian world, which we have no doubt he will receive ; and his Ply
mouth Heresies, we venture to predict, will long remain a standard

work on this subject." Nm thern Enxirjn, Wick, December 1st, 1870.
It seems superfluous to review a book that has reached its thirteenth
thousand, for surely that circulation has put an unmistakable value upon
We therefore would just indicate that this is a thorough investigation
it.
of the whole religion of Brethrenism, and with a critical acumen that
nothing is allowed to escape or evade the eagle-eyed vigilance of the
author. Many persons will be both grieved and surprised at the start
ling revelations of this volume. Unsounduess of doctrine and heretical
dogmas on subjects of greatest importance are here disclosed, so that
the whole Christian Church is under obligations to Dr. Carson for his
masterly vindication of the essential truths of the Christian faith."
"
Baptist Messenger, December 1870.
15
"The writer exhibits marvellous
powers as a controversialist.
work should be in the hands of every seeker after truth." ZO/M
Sentinel, January 15th, 1871.
His
This work is a masterly performance. It is just the book that

needed.
.
.
Every one should read this book." TV,.
Baptist, Toronto, Canada, January llth, 1872.
"
is
"Dr. Carson has a

It is a re
hereditary talent for controversy.
markably vigorous and trenchant criticism of the peculiar doctrines of
the Darbyites.
Orthodoxy could not have found an abler cham
pion than the author." Vuif,/ Htvitic, Edinburgh, October 31st, L870.
This is a most able and seasonable volume, exposing a form of evil
in the Church little understood
so little understood, that some of our
ministers unwittingly connive at it. We would itnmglj .-i.lv is..- them all
to read Dr. Carson s volume."
The 11 attlnrord, managed by ministers
of the Free Church of Scotland, Edinburgh, December 1S70.
.
"
It is not often that there comes under our notice a volume which
takes such a firm hold of the mind, that we are driL -.-d on fn.m
th- Plymouth
page till we reach the last, but Carson s Heresies
Brethren did not allow us time to do more than read a portion of
scripture at family worr-hip, glance at the war telegrams, and take food
(which last we did with ^reat reluctance), till every page had passed
under our eye and we have read every part of it a second time with
"
j.:i"..
t<>
<>f
undiminished interest and gratification."

Mrttenytr, Nova Scotia, January 1871.
Review
in
The,
C/u-istian
impress of a mind endowed with critical powers of the

The style of the book is Dr. Carson s
.
original, forcible, argumentative, and convincing."
Fret Pi-em, November 1870.
"
It bears the
most exalted character.
own
/fr<//,
,.
have long been familiar with the theological writings of the

elder Dr. Carson.
We have now the pleasure of being introdur, .!
those of his son. Of him and his work we would express n
opinion in
"We
t<>
a single sentence, in saying that the Doctor is not a

chip of the old
Aberdeen Free Press, November 1870.
block, he is the old block itself."
We
have read this book with exceeding satisfaction.

.
It was
evil day for the Plymouths when they fell into the hands of Dr Car.
son.
His style is so clear and telling and incisive that one is
.
.
.
carried along his pages most pleasantly. His logical and argumentative
most heartily recommend the
powers are of a very high order.
"
an
We
work."
The Ecanytlical Witneu and Presbyterian
lievitic,
April 1^71.
The volume we heartily commend to such as may wish to know

what is objectionable in the teachings of IMymouthism. and to Mean
unanswerable exposure ;of the indefinite, contradictory, inconsistent
and oftentimes unintelligible statements in which errors are emIt is only right that both ministers and
bedded.
people should
be alive to the errors, both in doctrine and practice, which hav
themselves among the Brethren. For this purpose the volume I.. -for,us is invaluable." Home a;.d
of the Canadian
terlan Church, April 1871.
"
<>,-d
Carson has done good service in exposing their heresies,

pre
tensions, and gyrations. Conversant with the Scriptures from his youth
having clear views of the revealed doctrines of grace, and
"Dr.
p<.
16
the logical faculty in a rare degree, he is keen in detecting and expos
ing the slightest deviation from the form of sound words. He writes in
a manly, straightforward, trenchant style. Seeing clearly and decidedly
for himself, he expresses himself in such a lucid manner, that it seems
almost impossible for the weakest intellect to misunderstand him. He
has no tolerance for anything savouring of evasion or trickery. Utterly
incapable of descending to anything of the sort, he seems the very im
personation of honest and fair dealing. Christians have reason to thank
him for his book. The perusal of it cannot but contribute to clearer
views of the Gospel method of salvation. Even as an exercise for the
The Covenantor, December
intellectual faculties, it will be beneficial."
1STO.
"It must be evident to every honest and sound heart that Dr. Carson
has done a good and noble work in exposing, with such manliness,
the Heresies referred to. To us, the richest por
ability, and success,
tions of Dr. Carson s work are, his clear and unmistakable expositions
How full of con
of the gospel of our Lord and Saviour Jesus Christ.
solation is the thought, that whenever any body of professing Christian
men have come forward to destroy the "foundation of the faith once
delivered unto the saints, God has always raised up a champion who.
like David, comes forth in the strength of the Lord, to slay Goliath, and
In the name of hundreds of thou
scatter the hosts of the Philistines.
sands we thank Dr. Carson for the service he has rendered to the cause
of Divine truth. His venerable father s mantle has certainly fallen
upon him." Ihe Earthen Vcsstl, London, December 1870.
The controversial mantle of the renowned father has evidently fallen

upon the gifted son, and he, therefore, wields the same trenchant pen.
He exposes their false teaching with singular ability and tact. His
logical deductions from their writings must be astounding to those who
have not examined carefully the religious dogmas of these Plymouth
True to hisown honest convictions, as thus stated in his pre
divines.
face, he does expose the errors of the Plymouth sect with an unsparing
then
brings to bear upon them, with demolishing effect, the
pen, and
The Doctor s unwavering adhesion
artillery of the inspired testimony.
to the instruction of the Divine law book, shines out distinctly on every
page of his book, and invests his argument with irresistible force.
His masterly exposition and defence of the pastoral office in the church
as divine in its origin, and as perpetual in its obligations, has afforded
us unmingled satisfaction. So delighted are we with his chapter on this
subject, that we shall embrace an early opportunity to furnish copious
The
extracts from it for the instruction and edification of our readers."
Christian Visitor, St. John s, New Brunswick, November 24th, 1870.
"
17
Thirteenth Thousand,
THREE LETTERS ON THE REVIVAL

And
also, Sixth
ADDITIONAL LETTERS ON THE REVIVAL
BY JAMES
These
C. L.
IN
IRELAND,
IN
IRELAND.
Thousand,
CARSON, M.D.
phenomena both in a philosophical and

and the views which they contain will be found correct,
the results of the Revival. They are contained in
letters treat of the
religious aspect
when measured by
the volume called Miscellaneous Papers.
REVIEWS.
ablest refutation we have seen of the medical theories of The
Lancet. Dr. Carson has here completely demolished the
hysteric
theory of the Revival." Banner of (fitter.
"The
"Dr. Carson proves, in a manner the most conclusive, that the im

His views regarding the
pression about hysteria Is a great error.
physical agency are put with great force and perspicuity." Mornimj
Advertiser, London.
From the great interest of the subject, and the well known ability
of the learned author, these letters are published in a
cheap form for
general circulation. "Derry Standard.
"
The more closely we examine his pages, we are struck with greater
force by the ability with which Dr. Carson treats a most difficult sub
ject."
Tyrone Constitution.
"
"The
opinions enunciated
Coleraine Chronicle.
are
new, remarkable, and
sound."
are the result of thoughtful inquiry into the causes of the

physicial manifestations. "Christian Cabinet, London.
"They
If ever a proposition was prored with the force of

demonstration,
this proposition has been so by Dr. Carson.
"Morning Advertiser.
"
seems to be a rational way of accounting for the phenomena

Derry Guardian.
"Dr. Carson is an
enlightened Christian philosopher, whose opinion
on a question such as this, would go for as much with us as that of auy
"This
referred
to."
person we
know."
18
"Dr.
Carson has done immense service by his practical and scholarly

Banner.
vindication."
is esteemed one of the strongest-minded men in Ulster,

his letter will commend itself to the best trained and most cautious
on the physical manifestations will be held to be
His
decision
minds.
final by all who know his high standing."
Witiitss, Edinburgh.
"
The writer
and
in
"On this point Dr. Carson, one of the most intelligent physicians
the North of Ireland, thus writes." London Review.
"Dr.
and
Carson has spoken in the character of a physician enlightened
sanctified."
Revival, by Rev. Dr. Massie.
man comes forward to attest to the genuineness of

it surely is a fact which must tell very strongly in its
The Daily Neics,. Kingston, Canada.
"Hence the value of Dr. Carson s very striking letter. "Record,
London.
"When
such a
the Revival,
favour."
"His
pher.
opinions are expressed in the spirit of a Christian philoso

^. Scott, Esq., Chamberlain of London.
Carson appears to have disposed of the assertion that the affec

tions were hysteria." Eclectic Review.
numerous errors which have largely
"They are calculated to rectify
Derry
prevailed in reference to the manifestations alluded
Standard.
We are glad to see these masterly letters taken out of the fugitive
columns of a newspaper." Banner of Ulster.
r It needed some pen like that of Dr. .Carson s to vindicate the cause
of truth in brief and simple language."
Tunbridge Wells Gazette.
It is truly refreshing to turn from the silly pamphlets by Dr. Bushon
the Revival, to those from
and
Archdeacon
others,
Stopford,
nan,
"Dr.
to."
"
"
"
the pen of Dr.
Carson."
Irish Evangelist.
They are clear, cogent, and temperate. The writer is a scholar, a

gentleman, and a Christian and the evidence he adduces in support of
his views on the disputed points is both strong and convincing."
"
Primitive Church Magazine, London.
The writers in the Lancet and other journals are satisfactorily

dealt with in these able letters, by one who shows himself at once the
man of accurate science and the devout and humble Christian.
"
Wesleyan Sunday-School Magazine.

"These letters embody a theory of bodily prostrations which
Aberdeen Free Press. ..
attention."
entitled to
is
well
19
Second Edition,
2s. 6d.
THE PERSONAL REIGN OF CHRIST

DURING THE MILLENNIUM PROVED TO BE IMPOSSIBLE.
BY JAMES
LONDON
CARSON, M.D.
C. L.
HOULSTON & SONS.
REVIEWS.
Dr. Carson is the distinguished son of an honoured father ; and
both father and son have proved themselves great in controversy. . .
It is a trenchant refutation of the pre-millennial theory; and is ex
tremely racy and readable. Confident Millenarians will probably read
it with astonishment, and find it a very difficult task to attempt to
answer it while those who agree with the author will find good use
for his arguments in reasoning with opponents.
It is a valuable con
tribution to the Millennial controversy." Daily Review, Edinburgh.
"
Ills language is vigorous, his style perfectly lucid, and his treat
The proof is con
of opponents is fair and reasonable.
ducted by means of a very able and exhaustive analysis of the principal
In our opinion the argument
passages bearing on the subject.
is so complete and conclusive as to warrant the title of the book."
"
ment
"
Chronicle.
Dr
son
need look
London.
As
a vigorous and practised polemic, and his opponents

the joints in their armour."
English Independent,
ia
ell to
2V<
known, the 20th chap, of Revelation is the chief strong

hold of the Millenarian system. Acting under the belief that, if he
can capture It, his aim at proving the personal reign to be impossible
will be realised, Dr. C. deals upon the fortress blow after blow, and if
it be not shattered in pieces, ft will not be for want of good siege
materials, and the forthputting of skill, courage, and energy in their
Rarely have the Millenarians met with a more
application.
trenchant assailant than Dr. Carson how formidable and effective he
is, may be inferred by the illustration we have given of his sledge
hammer style, and the volume is replete with forcible argumentation
from beginning to end."Dunifriet Standard.
He uniformly
"Dr. Carson s name is very familiar to our readers.
writes with great clearness and strength and whether the reader is
prepared to agree with him or not, it is impossible to misunderstand
"
is
well
him, or not to respect his intellectual force.

Dublin.
The Iritk Ecangelist
Carson has studied the subject thoroughly, and can write upon
effectively as well as reverently." John ff Groat Journal.
"
it
Dr.
20
The author adduces a great many texts to
and reasons upon them in a clear and forcible
establish his position,

style."
Belfast News
letter.
He masses his arguments in support of his propositions in an array

which his opponents will find impregnable while those who have es
poused though in a half hearted and scarcely disguised feeling of
trembling the same side of the controversy, must have their fears for
Uie stability of their views dispelled, and their doubts effectually dis
"
Coleraine Cltronicle.
sipated."
"
This
suffices
is
little
book on a great subject. Still, small as it seems, it

and accomplishes what it aims
The
for its purpose,
at."
Watchman, London.
a style of logical reasoning which it is impossible to
overturn,
the author shows that the Millennial sovereignty of Christ
upon earth
is as completely impossible as it is
evidently unscriptural." BallyFree
Press.
money
"In
"
In the discussion
and undoubted
ability
of a difficult subject, Dr.

earnestness."
Carson displays much
Armagh Guardian.
author has evidently studied the subject thoroughly and the

courage and ease with which he successively attacks and demolishes
the strongholds of premillenarianism are admirable and
refreshing
North British Daily Mail, Glasgow.
must do Dr. Carson the justice to say that he argues the subject
with keen and relentless logic, and in our opinion with entire success.
He travels over the whole field of controversy, and drives his opponents
out of one position after another, till it is difficult to imagine where
they
can find a foot of ground to stand on."Glangow Herald.
"The
"
"
"We
We
need only say that the work is written in Dr. Carson s usual
from an earnest conviction, and with a sincere regard
Scripture."
Baptist Messenger, London.
Dr. Carson is well known from various works he has published to
wield a pen little, if at all, less scholarly and vigorous than that of his
late eminent father.
This, his latest work, is certainly a very able
production. The terse and lively style, and the clear and vigorous
"
style, evidently
for the authority of

"
reasoning, sustain the interest of the reader to the end.

Start
ing from these incontrovertible principles, he follows the premillenariani>ts from passage to
passage, dislodging them with total rout
from each, until he has not left them a foot of the sacred
territory on
which to plant their banner.
The quotations he makes show
that he has mastered the works of the leading writers on both sides of
his subject but he writes with such
sturdy independence of thought,
as makes it sufficiently plain that he calls no man Master. One can
easily see that he believes in the plenary inspiration of Scripture from
the manner in which he reasons from the very letter of it,
yet he looks
into it with his own eyes, and with such exercise of his own
judgment
as, in the case of the parable of the tares and the wheat, for example,
sets him at issue with the great majority of the
Commentators, though
Arnot, we observe, in his work on the parables, very ably defends the
same view." Orir/huil Secession Mcfjazine. Edinburgh, September, 1873
[I am glad to find that the Rev. William Arnot has taken, to a large ex
tent, the correct view of this important parable; but I did not derire
my opinions from him. If I had done so, I would gladly have acknow
ledged the fact in my book. Mr. Arnot s work was published in the
.
21
year 1866 ; whereas, my views on the parable of the Tares were written
ten years prior to that date, and appeared at considerable
length, in
What was known as the Cooke controversy, through the newspaper
press in 1856.
My letters were published, by Mr. Morgan, in a pamphlet
in the year 1857
and the argument on the Tares will be Jound in the
fourteenth letter, which commences on the 81st page. J. 0. L.
C.]
;
will require several Dr. Carsons to convince us

upon this point
though he is certainly one of the most forcible reasoners in the circle of
our acquaintance. We fear we are very like the good man who said he
was open to conviction, but he would like to see the man who could
convince him. Dr. Carson can easily rout us upon a point which is not
our forte, but we still believe that the personal reign of Christ during
the Millennium is quite possible indeed, we wonder how the brave
Doctor can go in to prove anything impouibU, which is not also im
moral, so long as the Lord is omnipotent." Tfte Sicord and Travel,
March 1874. [I have here quoted the entire of this review, because I
mean to make some observations on it. Nothing could delight me more
than to be made the means, in the hand of God, of converting my dearly
valued friend, the Rev. C. II. Spurgeon, to my own side of the Millen
nial question.
I believe he is, beyond all
comparison the most emin
ently useful man in the world at present. No human tongue could tell
the extent of good he is doing in the pulpit and through the
press.
His influence is immense. I therefore
Eternity alone can reveal it.
hope and trust he will yet review his position and change his opinions
on the Personal Reign. If he should ever do so, 1 am certain he will
acknowledge it forthwith, becaus- he is a perfect personification of
manliness and honesty. Mr. Spurgeon s remarks concerning the force
of the reasoning put forth in my book are as favourable as I could wish
and, with the candour which is natural to him, he confesses that I have
defeated him upon a point which he says is not h\ijorte. I mu-t how
ever, say if I have been able to overturn his arguments, it is not because
he has not ability to defend them, but it is owing
entirely to the fact
that he is on the wrong side of the question, and
consequently has no
solid ground to stand on.
Mr. Spurgeon is not the man to be easily
defeated on any subject which has a real foundation in
Scripture and
the fact of his arguments being overturned. I take as a sure
proof that
he has been standing on a rope of sand. The defect is in the
subject
not in himself. But it is the la.st sentence in the
review, which I
especially wish to remark on, because it involves a principle of Hii,!ic;il
interpretation of overwhelming Importance. There is nothing
which
I am more jealous than the
principle! of interpretation, because it will
almost invariably be found that errors take their rise from false founda
tion principles.
Mr. Spurgeon wonders how I could undertake to
prove
anything impossible, which is not immoral, so long as God is omnipotent.
Now, I am not aware of having rested the argument in my book on the
of
point
omnipotence. The Personal Reign is not a question of nouer
it is a question of Scripture
testimony. It is impossible, because it is
inconsistent with, and contradictory to, Divine
revelation, and there
fore cannot be true.
This, and not power, is the line of my argument
But leaving this matter out of the question for the
present is it a fact
that everything which is not immoral is possible to
Omnipotent Power?
I deny it. Everything in which
It the point
involved, is possible
to omnipotence; but there are
many things which, though not immoral, are impossible to omnipotent power, just because they do not
depend upon ]>ower at all, and have no more to do with it than with the
attribute of Justice. It would be easy, for
example, for God, as a ujatt-r
"It
>f
)>oirtr
2-2
make a stone into a piece of bread ; but no power in heaven

or on earth could make it bread while it still remained a stone. It could
not possibly be bread and a stone at the same time. The thing is im
but because of its own inconsistency.
possible, not because of power,
for Christ, in
Again, it would be a very easy matter, in point of power,
His own proper bodily person, to come to Jerusalem ; but it would not
to
be
in
Jerusalem
for
His
be possible under any power whatever,
body
and in heaven at the same time. In His Godhead, He can be every
in
of
the very
as
a
matter
His
but
necessity
where present,
body must,
nature of things, be limited by space, and cannot possibly be in two
man could
distinct places at once.
Further, as my father once said,
not swallow the whole of his own body." This does not rest upon power,
but on the i act, that "the container cannot be the contained." Two
of power, to
"a
once talking about everything being possible with

by. immediately asked,
That was a cracker for
them. There would be nothing immoral in the performance, if it could
do it, just because it is not a
not
could
but
done
be
Omnipotence
only
question of power at all. Power is no way concerned in it. The great
O Connell was once engaged conducting a trial where a Jew was accused
The person charged declared that the man
of biting off a man s nose.
It was argued that this was impossible.
Nothing
bit off his own nose.
The argument of the Jew is a
ish imposshible wid God," said the Jew.
and
very common one amongst theologians ; but it is a great mistake,
takes its origin in an over-anxiety to defend the power of God. God
never requires such a defence. Everything concerning Him is resting
on sure principles, and there never is the slightest inconsistency. The
mistakes all arise from inaccurate thought. There is nothing in which
on the point of
power is the element concerned, impossible with God
power; but there are many things, although not immoral, which are
with the very
impossible with God, just because they are inconsistent
nature of things, and power has nothing whatever to do with them. We
to
the
we
come
should always be careful, when
interpretation of Scrip
as will keep us out of error.
ture, to make such accurate distinctions
s
to
Mr.
It would be impossible
Spurgeon argument, and at the
adopt
same time successfully oppose the doctrine of transubstantiation.
learned
men were
God when a simpleton, who was standing

could He make two hills without a hollow
"
?"
"
J. C. L. C.]
Price 2s. 6d.
MISCELLANEOUS PAPERS.
BY JAMES
LONDON
C. L.
CARSON, M.D.
HOULSTON & SONS.
CONTENTS.
THE LORD S DAY THRKE LETTERS AND FIVE ADDI
TIONAL LETTERS ON THE REVIVAL IN IRELAND THE NEW TRANSLA
TION OF THE SCRIPTURES SCIENCE AND SCRIPTURE A CHRISTIAN
THE SABBATH
SPIRIT IN CONTROVERSY.
AUb
1991

The Heresies of The Plymouth Brethren by James Carson - 1883

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The Heresies of The Plymouth Brethren by James Carson - 1883

Uploaded by

Copyright:

Available Formats

H^l__

EDINBURGH AND l.ONDOH

THE PLYMOUTH BRETHREN

always put forth in a completely Jesuitical form.

surprised I was able to unfold

plain and specific to the eye of the

hristian public, the Darbyites have managed to cloak

and the consequence is, that few of the parties who

They have been frequently met in such a

system, that the opposition they have encountered has

and with the utmost

precision on every point,

manage such wily and

It has been supposed that Plymouthism should be

It is unfortunately true that simple-

minded Christians have, in many

They have been deceived

their adhesion to the sect.

for sparing the hypocrisy of the system, it is only a

warning to the unsuspicious and unwary. Moreover,

At its commencement, its aim appeared to be good,

COLERAINE, IRELAND, 1883.

THE HUMANITY OF CHRIST

THE RIGHTEOUSNESS OF CHRIST

THE PASTORAL OFFICE

THE PRESIDENCY OF THE HOLY

THE LAW A RULE OF LIFE

MR. MACKINTOSH S RECANTATION.

MR. DARBY S REPLIES

Editor of the Coleraine Chronicle, in his paper

for the 22(1 of

February 1862, found fault with the

the substance of the Virgin

Mackintosh with denying that

charge could not be sustained, and

therefore should not have been put forth

understood that Mr. Mackintosh

and his followers held heretical views regarding the

ment, and therefore

took the trouble of examining

P ao e 35 tne following expression

even in his unfallen condition, was of the earth

opinion beyond the slightest doubt

phatically asserts that Christ,

There can be no mistake

was the Lord from heaven.

of the substance of the Virgin.

the Lord as to His

the Lord from

could not by any possibility whatever be

in His humanity, nor

As Mr. Mackintosh, however, expressly and

intentionally applies the term Lord to the

should openly join the Socinians and

Unitarians in denying that the expression Lord

proof of the divinity of Christ.

might be to his profession of Chris

consistent with himself, no matter

says the Journal of Prophecy,

with which the party

Socinian view of the sacrifices

shows the direction in which Plymouthism is moving.&quot;

words, and says that Christ,

shows the direction in which Plymouthism is moving."

and exaggerated statements," says she,