South African Bible Believers

This book was originally written as a sequel to Andrew Miller's little volume which had shown the "brethren" in their origin and subsequent division into "Open" and "Exclusive" groups. The object of writing the sequel was to give the then current generation (1965) an understanding of how we came to be meeting as we meet, a humble explanation of the divisions which had occurred and with the desire that we should avoid the pitfalls previously encountered in our history. Its writing has been updated to deal with the reunion which was consummated in 1974.

This reprint has in mind that there is now a new generation which has arisen since the re-union exercises of the years to 1975, that there are enquirers from previous sad divisions amongst brethren and from the denominations as well as some in fellowship who would benefit from a clear and precise presentation of the situation as it is now.

Some have advised that this history could be updated in relation to the defining of a doctrine of "Local Autonomy" amongst "Open" brethren and the disintegration of Tunbridge Wells and ex-Taylor groups, but we feel that the need is to show the situation of those who understand the scriptural imperative that the only ground of gathering for the saints of God is the one body of our blessed Head, the Lord Jesus Christ, in separation from evil giving unhindered fresh communion with the Father and the Son. This the history achieves as originally written.

It is felt that the correspondence during the period of coming together (appended to the history in 1975) is a beautiful picture of the Holy Spirit's exercising of hearts concerning the honour of the name of the Lord Jesus. The various groups had been execised about the dishonour to the Lord because of the separation of brethren who all maintained the truth of the UNITY of the body of Christ. The letters should be valuable for those who have been taught that such a reunion could not be scriptural, and also to show that scriptural principles were strongly upheld. There was not compromise in order to gain unity.

The author was brought by the working of the Holy Spirit as a young man to see the truth of the one body and our responsibility to walk in that pathway. He has proved the blessedness of giving the Lord His rightful place in the assembly through many years and was personally involved in the reunion exercises, so that he writes from personal exercise before the Lord. We commend it to our readers.

At the Grove City conference in August 1969, there were a number of meetings for prayer and discussion concerning the fellowship matters facing us, particularly our separation from the so-called "Kelly-Mory" brethren in this country.

Not being able to arrive at any substantial agreement, it was the consensus that we make these matters the subject of earnest prayer, individually and collectively, so that we might know the mind of the Lord.

Following these meetings, a number of brethren indicated that they did not have copies of the reports and correspondence, since in most cases only one copy had come to each assembly, and this over a number of years. It was felt by many that this information should be available to every concerned brother if there was to be intelligent prayer.

With this in mind, the material following has been collected and reprinted for the benefit of all. We have purposely avoided private correspondence and excerpts which might be misinterpreted. All of the material has been previously available to all in the gatherings.

It might also be well to mention that prayer meetings specifically regarding the fellowship matters are being held on a regularly scheduled basis in Detroit, St. Louis and Charlotte. Should there be others holding special meetings on this basis, we would be glad to know about it, and will seek to make it known in the future.

As matters develop further, we will (D.V.) seek to have any pertinent papers reproduced on special sheets for insertion in this binder, so that all who are interested may have a fairly complete, up-to-date folio.

The story of the Brethren, as told by Mr. A.Miller, closed in the 1870's and nearly a century has passed since then (1965). All the great movements of the Spirit of God have suffered much decline in the course of 100 years, and the Brethren have certainly been no exception. That which is committed to human responsibility always fails, but the Truth abides. The foundation of God stands sure, although iniquity may abound.

In the following pages it is desired to trace briefly the history of the Brethren up to the present day. We will try to avoid paying unnecessary attention to details of controversies long dead, and rather concentrate on those matters, painful though many of them are, which have relevance to us in the present. A.Miller's History left the Brethren divided into two camps - the "Open" and the "Exclusive".

The Open Brethren, from their beginning took the line that all meetings were independent units. Discipline and administration were the responsibility of the local gathering alone and each assembly managed its own affairs according to its own standards before the Lord, and had no right to judge or interfere in the management of a neighbouring assembly. This principle had the advantage that it was easy to follow and did not lead to much exercise of conscience. If two meetings ceased to have fellowship with one another, or one meeting split into two opposed parties (and this often happened) the other meetings could continue in exactly the same relationship with both factions, and receive from either. If an offender were justly disciplined by his meeting, he might go to a neighbouring assembly and be received. The decision of the second meeting would be its own responsibility and would not concern the first. The offender could then travel round the gatherings with a letter of commendation from the second and would not be affected by the discipline of the first meeting at all, while that meeting would not consider it a matter for their own exercise of conscience unless the brother they had disciplined came back to them, which he would not be likely to do. It could happen on the other hand that a brother might be put out of a meeting unjustly. He would then be readily received by neighbouring meetings, but the decision of the unjust meeting could not be challenged, nor would the spiritual judgment of those in neihbouring meetings be used to put the matter right in his own locality.

A teacher of serious error might be refused by other meetings, but his local gathering could not be disowned. Hence those who were defiled by remaining in his meeting could still be received, providing they did not themselves hold or teach his views. The principle of independency must, of necessity, be in opposition to the scriptural principle that association with evil defiles.

We do not desire, however, to be unduly critical of the Open Brethren, and must acknowledge that most of them are godly and faithful believers. We can thank God that they have not lost the Gospel, and their zeal in that direction has produced much fruit for the Lord. Large numbers of their missionaries have gone to other lands, pioneering independent meetings there. These brethren go out in dependence on the Lord and He does not fail them. The missionary magazine of the Open Brethren is called "Echoes of Service" and the Editors act as a channel for gifts. Consequently Open Brethren missionaries are often called "Echoes of Service" missionaries.

As regards the British Isles, about 20 full-time evangelists go into villages with their tents and equipment, and hold Gospel Campaigns in places where there is no evangelical witness. They are supported by a trust known as "Counties Evangelistic Work". Also 'Mobile Units' have been purchased by gifts from assemblies. These are vans equipped with loudspeakers and other suitable apparatus, for use in towns, mainly London, and manned by Gospel preachers that volunteer for open air preaching in the evenings after their daily work.

In addition to this, in Great Britain, there are at least 35 full-time evangelists and teachers, and also a good number in Northern Ireland, who go round the assemblies and in faith rely on the Lord's provision alone depending on gifts from believers as the Spirit moves, with no central fund or committee dispensing financial aid. Such work is highly commendable and we cannot criticise it in principle or practice, except perhaps that these full-time workers must wait to be 'invited' by assemblies to take meetings which would not be necessary if they arranged their own itinerary. Very few of these workers are fully aware of their origin or of Newton's heresy. We are confident that the Lord has used these evangelists, and will still use them mightily, for the salvation of souls and the extension of His Kingdom.

There are at least five Open Brethren magazines in the British Isles. The 'Witness' and 'Harvester' have the largest circulations but they are of the interdenominational school of thought, the Witness having become so during the last few years. The other three are "Precious Seed" mainly for brethren in the West of England; "The Believers Magazine" mainly circulating in Scotland, and "Assembly Testimony" circulating in Northern Ireland.

These three magazines, especially the last, seek to maintain a separation from the sects of Christendom, but they still teach firmly the principle of independency.

A.Miller wrote in his book that comparatively little in the way of written testimony had issued from the press of the Open Brethren. This cannot be said in the twentieth century, and they have had many sound and gifted writers who have produced useful works of the conservative evangelical kind.

Nevertheless, although they have the truth of the Gospel, we must maintain that they have lost the truth of the Church and have become a system of independent gatherings quite contrary to the truth of the One Body "fitly joined together and compacted by that which every joint supplieth". This perversion has not failed to be the author of confusion and the meetings of Open Brethren vary in every kind and degree from the tight gatherings which will not receive anybody unless he first separates himself from everybody else, to those which are in effect interdenominational movements of the present day, and receive any stranger without question to the breaking of bread. Between these two extremes there are large numbers of meetings that are - locally- run on fairly sound New testament lines.

Rather unexpectedly in view of their great diversity, there is one doctrine and practice which is held by all Open Brethren assemblies - except perhaps by one or two of exclusive origin - which is that baptism must be only for believers of a responsible a e on confession of faith. Most meetings refuse to allow a person to break bread unless he has been baptised as a believer, and if he was baptised as an infant it does not count in their eyes. The doctrine of household baptism is rigidly rejected and no teaching of it would be allowed. Some meetings might tolerate an individual who held such a view, but he would have to keep quiet on the subject.

The majority of the gatherings practise the "closed oversight" system. There are a number of brethren in each meeting who are the elders, and this group is called the "oversight". These elders are appointed to the office and when a vacancy occurs in the oversight, a brother is invited by the remaining elders to fill it. Those who are not elders have no voice in this appointment. We believe this departs from the scriptural order. In the early days of the church some elders were appointed by apostles or their delegates, but since apostles have ceased, there is no mention of apostolic succession and this therefore no longer applies. It is plain, however, that where there was no definite apostolic ordination, the Holy Ghost still raised up overseers (Acts 20:8) and that the assembly was told to "know" or recognise them as such (I Thess. 5:22).

The qualifications of a bishop (elder) are found for our guidance in I Tim. iii: 1-7. The one who is moved by the Holy Ghost will take up the office of a bishop on his own spiritual exercise and the brethren will become aware of the fact and acknowledge it. Needless to say, the person who in fleshly pride desires the pre-eminence will not be "known" by a spiritual gathering. The practice of a "closed oversight" often leads to the appointment of a good "party man" to the office, while the true overseer is overlooked and left outside the inner circle.

It is worth noting that a common practice is, in effect, to recognise two fellowships. A person may break bread as a believer for a time and then be asked if he wishes to become a member of the assembly. Often a letter of commendation is not desired until the believer asks to be put on the list as a member. Thus there are two memberships (1) membership of the Body of Christ, (2) membership of the local meeting, and one can infer that in practice membership of the second needs higher qualifications! When one membership is possible without the other there can be no clear perception that a local gathering should be no more and no less than an expression of the whole body.

It was a very strong point amongst the early "Brethren" that the Holy Spirit should be allowed to have full control in the various gatherings. This principle has been gradually let slip amongst Open Brethren. Now an opportunity for 'open ministry' is very rare, and readings have been abandoned in many places. Even where Bible readings are held, they are often controlled by an appointed chairman who introduces the subject or chapter by a talk of varying length and then leaves the meeting open for discussion or questions.

Pre-arranged ministry is the custom in some places at the Breaking of Bread. Although the early brethren abandoned the Judaistic practice of using the natural senses as aids to worship, organs or pianos are now being introduced in rapidly increasing numbers at the Open Brethren morning worship meetings. The way has been paved for this, as for a great many years, the organ has been used at their Gospel meetings.

Many Open Brethren meetings, especially in Scotland, call themselves the "Christian Brethren" and label themselves as such on their notice boards. There has been a tendency in England lately for some of their places of worship to be changed from being caled 'halls' to 'chapels', and a few have begun calling their meeting places "Evangelical Churches". Interdenominational activities have been much increased since the war. Their almost universal participation in the "Billy Graham Campaigns" gave this tendency a powerful impetus. These interdenominational activities lead directly to unscriptural practices such as prayer meetings where sisters take audible part with their heads uncovered.

Division in the Open Brethren - "Needed Truth"

There can be no clear-cut division amongst those who practise independent principles. Obviously a thing which already has no cohesion cannot be divided. Pass a knife through a pile of sand and it remains as before. Apart from local incidents Open Brethren cannot separate from one another and this appears on the surface to be a good thing. It is often forgotten that independency makes separation from evil impossible also.

The only way a division is possible amongst Open Brethren is for a group of meetings to forsake independency and separate from those who practise it. In other words, this means that they cease to be Open Brethren altogether. For, suppose there were two grups of meetings, both practising independency, then, according to their principles, one meeting cannot be less independent of another in the same group than it is of one in the other group. In any case, independents profess not to recognise groups or cirles of meetings.

Some talk of a division between "Closed-Open" and "Wide Open" meetings, but this is not accurate. It is true that most of the meetings in Northern Ireland and many in Scotland and Northern England are "Closed-Open" and they would be horror -struck to attend the "Wide Open" meetings such as are found in large numbers in the South and West of England. But they are still independent gatherings and are all included in the directory of "Assemblies in Britain and other parts" published by Pickering & Inglis Ltd. They have different practices but are in the same fellowship.

There has, however, been one break away from Independency and this occurred in 1889. Certain brethren formed another party and this has been called the "Needed Truth" company after the name of their magazine which is now obtainable from the Needed Truth Publishing Office, Assembly Hall, George Lane, Bromley, Kent. As early as 1876 questions were published and answered in the magazine "The Northern Witness". This was the first sign that many were becoming uneasy concerning the loose condition of a large number of meetings. By 1889 this course of teaching, started twelve years previously, had obtained a good number of adherents and many of the meetings were calling themselves the "Church of God" in their locality and claiming that no other company of Christians was a church of God in a true sense at all. They rejected the doctrine of independency, but instead of the true scriptural unity which is brought about by the Holy Spirit, they instituted a man-made unity brought about by human organisation, by means of an ecclesiastical hierarchy. First there was the oversight of a city\\; next came the County Oversight and over them was the National Oversight consisting of the brethren ruling over all the "Churches of God" in the country. In 1904, a dispute between the Scottish Overseers and the oversights of England, Wales and Ireland made an international oversight necessary. Such ideas, of course, are quite foreign to Scripture, although similar to the system of government in most denominations. It is in effect, the substitution of an earthly head for the Head in Heaven. As has occurred in other tight, sectarian circles, a serious error was introduced and forced upon the simple believers by the overseeing caste. Needed Truth Brethren were told that they must not address the Lord Jesus in worship, as worship had to be addressed only to the Father. This rule is still enforced amongst them and must be regarded as a grave departure from God's will "that all men should honour the Son even as they honour the Father." (John 5:23). Worship is the expression of this honour and therefore must be paid to the Son in like degree as to the Father. So far as can be ascertained, the Needed Truth brethren have much decreased in numbers since their beginnings, and their few meetings are predominantly in Northern England.

Andrew Miller's book "The Brethren", has shown us the happy and flourishing state of those who had rejected the "Open" principles and had carried on in the old paths. We have seen something of their unworldliness, hunger for the Word alone and zeal for the Gospel, and how the Lord blessed them by giving light as to the truth, increase in numbers and a harvest of precious souls. It should be noted, incidentally, that the term "Exclusive" was first applied to them by their opponents. They accepted the description gradually, because they said it was a right thing to be exclusive of evil, but no well-instructed brother would have agreed that it was the name of the company. They knew no name but Christ - so they were Christians. They had no desire to be called by the name of any merely human person or any system of doctrine. They were `brethren' no more and no less, than all other Christians. The very use of the capital B in "Brethren" is not strictly accurate, as it implies a brotherhood distinct from other believers.

Yet in a history such as this it is necessary to use certain terms in order to avoid long and tedious circumlocutions of words in describing believers who gathered in various ways and places. One apologises for this, but it is due to the ruin that has come in.

The story of the "Exclusive Brethren" is a very sad one. One can see the activity of the enemy of souls, working secretly while men slept, working as an angel of light and even latterly as a roaring lion. With our eyes opened after the even it, we can see how even the most godly and discerning men did not perceive what he was doing, until the harm had become cumulative and obvious to all but the blinded.

It is plain that some of the pristine purity and unworldliness of these brethren was becoming tarnished by the 1870's. Many had come in who had not experienced fully the original exercises. Mr. G.V. Wigram who died in 1879, observed "we had to pray out the truth upon our knees in persevering prayer, but now it can be bought up cheaply."

Because of the great increase in the numbers of meetings, further light was being sought as to the Scriptural principles in the practical administration of the assembly. It was observed - firstly it is believed by G.V. Wigram -that Scripture always speaks of the church (singular) of a town regardless of the number of gatherings in it, but the churches (plural) of a province or country. From this it was inferred that the local church of a town consisted of all the true Christians in that town, and were to be regarded as the local gathering for the purposes of administration. The different sects and systems made this impossible, but those gathered out of these systems must obey the true scriptural principles for themselves, and act as the whole local church would have acted if failure had not come in. So it was put into practice that all meetings in one town were to regard themselves as a single unit for purposes of reception, discipline and other administration.

Now this, no doubt, was based on true scriptural precedent, but they did not take account of the vast difference between the ancient towns and cities in the Scriptures and the conurbations and giant towns of today. A lot or argument and difference of opinion developed as to the practical problems relating to the meetings in the huge town of London. In New Testament times, cities were small enough for a man to walk from one end to the other in 10 to 15 minutes, while between the cities there was such poor transport that a visit to the neighbouring town would take a lot of travelling time. It was quite natural, therefore, that the Christians in a single town would consult together on everything, regardless of the fact that they may have met in different houses for the study of the Apostles' doctrine and fellowship breaking of bread and prayers.

J.N.Darby, by then aged and greatly revered, was very keen that the church in London should regard itself as one unit, although he advocated that the meetings in outlying districts such as Croydon, which were not in the geographical boundaries of London, should be pruned off. He said that they had been allowed in the "parent body" while they were small and new, but should now become churches in their own right. He seemed to regard any attack on the conception of one local church in London as advocating independent churches. It is not clear why he thought so. Could not the single unit have been the church in a borough?

The outcome of all this was that brethren representative of some 26 London meetings used to meet regularly on Saturday nights in a room at London Bridge and later at 145 Cheapside. These meetings were meant to be channels of communication only. As they were not the local church, but only representative brethren, they were not expected to bind or loose anything but merely to pass on and receive information to and from their respective gatherings. But they soon began to recommend decisions, even if they could not ratify them, and in practice a decision taken at Cheapside would be accepted without question, especially on minor details.

Also the Park St. meeting at Islington, being the most central of the gatherings and containing a good number of the most influential brethren, began to acquire an unrecognized and unofficial power and authority. There was a monthly brothers' meeting at Park St. for all the London meetings, where all important administrative decision s were made. It was the seed of an ecclesiastical hierarchy that would become full-grown one day. We shall see how it developed as we continue our history.

The Kelly Division of 1881

On August 22nd. 1879, the meeting at Ramsgate, Kent, divided into two factions. This local division was the focal point of the general division of 1881, and we would like to have spared our readers all the details that led up to the Ramsgate spilt. Nevertheless, to get a true picture, we feel that some explanation of the quarrel at Ramsgate must be attempted so we give the following account of the events that preceded it. The meeting at Ryde, Isle of Wight, was reputed to be in a poor spiritual condition. In 1868 they received a brother T.C. who had previously evaded the English law of the time and, by residing in France for the required period, married there his deceased wife's sister. Years later this became known in other meetings, and many being unhappy about the unrighteousness of this brother's act, the Ryde meeting in 1877 censured T.C. and stopped his ministry. He withdrew from fellowship the next year but was not put out. Many (including Mr. W. Kelly who made his views quite plain) felt that the Ryde meeting should have cleared itself by declaring T.C. out of fellowship.

Some seceded from the Ryde meeting and set up another table at the Masonic Hall. This, however, was considered a divisive act by the other meetings in the Isle of Wight and they continued to recognise the original meeting at the Temperance Hall.

Now aged Dr. E. Cronin who broke bread at the meeting in Kennington, London, and had been one of the original brethren who broke bread at Dublin in 1826 when a medical student, got it into his head that he would force brethren to recognise the meeting at the Masonic Hall. Accordingly on February 8th 1879 he went down to Ryde and broke bread with the Masonic Hall brethren and, against the advice of his great friend, J.N.D., again did so on March 14th. One wonders why he thought this would move the brethren to change their minds and be inclined towards the Masonic Hall. It certainly did not do so, and many in London called upon Kennington to discipline the aged doctor. This Kennington was unwilling to do, but they disavowed all association with the Masonic Hall, Ryde.

One feels surprised at the demand that was made by the leaders in London to excommunicate Dr Cronin in view of his age and previous godly walk. Surely some concession should be made to old age in view of the scriptural command to honour white hair. It is well known that some in extreme old age get obsessions and small delusions even though their intelligence does not seem otherwise impaired. Surely love and respect should pass over the indiscretions of aged brethren, even though they would not be excused in younger men. There seems to have been a lack of love in the attitude towards Dr Cronin. One feels that a declaration that Dr Cronin's course made no difference to the judgment of brethren as to Ryde, should have been sufficient to maintain godly order.

When Kennington has hesitated to put out Dr Cronin for several months, on Tuesday August 19th 1879, a meeting of the assembly at Park Street was held in which the brethren decided that Kennington assembly had been apathetic too long and declared Dr Cronin out of fellowship thus disowning those who sympathised with him. This declaration was posted immediately to various country meetings in the surrounding counties including Ramsgate. However, on that very same evening, another meeting had been held at Kennigton, in which it was decided to put Dr Cronin out of fellowship, quite without knowledge of the decision at Park St. at the same time. Consequently at the Cheapside meeting on Saturday, it was accepted that the Park St. declaration was annulled and Kennigton was still in full fellowship as before.

Thus sadly did Dr Cronin end his long association with his brethren. The Lord took him to Himself in February 1882 at 81 years of age.

Now after all these details we can explain the Ramsgate split.

On the next Lord's Day, Ramsgate had received the Park St. declaration but had not received the news that this declaration had been annulled owing to the simultaneous action at Kennington.

A difference of opinion arose and many of the brethren there, feeling that they must act immediately in line with Park St., left the dissentients and began to break bread apart. Those brethren who separated in line with Park St. became known as the Guildford Hall company, and the others as the Abbotts Hill company. When the Guildford Hall faction heard of the annulment of the Park St. declaration they desired reunion, but the faction at Abbotts Hill would not forgive their secession and insisted that they must be received back as "individuals". This condition the Guildford Hall brethren were not willing to accept.

We will not weary readers with the fourteen face-saving proposals and counter-proposals put forward by the two companies during the next two years. It is sufficient to say there was clear evidence of fleshly pride working on both sides. Finally Guildford Hall commended a brother to Park St. hoping thereby to obtain recognition. Park St. thereupon decided that they were forced to investigate and come to a conclusion as to which faction should be recognised and three meetings were held in April 1881 in which representatives of both Abbotts Hill and Guildford Hall stated their respective cases. Guildford Hall was eventually recognised as the "true company", which could have been predicted, as Guildford Hall had made the division through its loyalty to Park St in the first place.

William Kelly of the Blackheath meeting, however, together with many others, was by no means happy about this decision as he favoured Abbotts Hill. It is clear that Mr Kelly had been sympathetic to Dr. Cronin. So the "Park St. Judgment" became a test of communion and all who could not subscribe to it were outside.

Now, from this distance of time, it seems plain that Park St. had set itself up, in practice, to be the head of the Brethren, thus usurping the authority of the Head in Heaven. Not only did it come to a decision about events not in its district, ignoring the 35 meetings in Kent, but it insisted that all meetings must obey that decision or be out of fellowship. If some refused to accept the judgment they were said to be acting independently. They surely failed to see that unity must be by the Spirit and not by enforced human authority. Those who could not toe the line were not acting independently but were resisting ecclesiastical presumption. Yet both sides accused the other of independency! It is doubtful whether Mr Kelly and his supporters would have ralised when they accused Park St. of being independent that actually their error was just the opposite. They were trying to set up a manmade unity. Mr Kelly did object, however, to the "regimentation" of the Park St. judgment. He said in "Christian Unity and Fellowship" now republished by C.A. Hammond, price 1/- (which booklet contains the slightly abridged notes of a lecture delivered in 1882 and is well worth study) - "It cannot seriously be expected that those who compose the church of God should forego the character of a family with its fathers, young men and babes, to imitate an army under martial law. Regimental order is as far as possible from that which the written word prescribes to God's church, where, instead of a regulation standard, the utmost variety prevails, high and low, strong and weak or even uncomely."

J.N.Darby wrote in a letter dated Nov, 26th 1881, "It was necessary to come to a decision, because all means during several months had been used to induce the opposing ones to humble themselves, but without fruit". Yes, a decision was certainly necessary but had Park St. any right to make the decision for the whole body? The Holy Spirit makes true unity, and we cannot do so, but we are exhorted to keep the unity which is already made by the Spirit on His own basis. This is not to advocate independency. These acting on independent principles would have recognised both companies, ignoring the disunity and thus covering up the evil. Those who desire to keep the unity of the Spirit cannot recognise that which produces disunity, but will not rest until there is restoration at the seat of trouble and the evil of selfwill expurgated. Such restoration is not produced by edict, but only by "prayer and fasting". And those primarily responsible for the final recognition of a restored and self-judged company, (although that company may prove to be a remnant) are those who are near the scene itself, that is the neighbouring companies, not an eminent company of gifted brethren who are a great way off. One would desire such a restoration to be speedy, but long suffering kows no time limit.

It is perhaps necessary to stress that there was no fundamental cause for local division at Ramsgate other than self-will. Where there is a clear cut case of fundamentally evil doctrine or gross moral evil it is not a question of reconciliation between brethren, but of individuals and companies being clear of the defiling evil.

The Park St. Judgment of 1881 was generally accepted in America, perhaps for the simple reason that J.N. Darby was very well known and beloved in America while Mr Kelly was relatively unknown outside the British Isles at that time.

A very gifted teacher and exponent of the word had emerged in America named Mr. F.W. Grant of Plainfield, New Jersey. In 1881 he was 47 years of age and already well known. His forthright ministry was, however, causing some resentment amongst the leadig brethren in England who were centred around Park St. London. He had written an article named "Unity of the Church in a City" in which he attacked the rigid line that a local church was one unit within the boundaries of a city or town. He pointed out that this was regulating spiritual matters according to the arbitrary geographical boundaries of secular authorities, and that London was as vast as, and more populated than, a province in Roman times. He objected to the London Brothers' Meeting that passed decisions for the huge London church. This, as can well be expected, did not please the leading brethren in London.

A doctrine had developed in England about this time that the reception of Eternal Life did not usually take place until a period of time had elapsed after new Birth: that this period of time might be considerable and that the sealing of the Spirit (i.e. the reception of the Spirit) occurred at the time of this later receiving of Eternal Life. J.N.D. in his old age seems to have accepted these views. In a conference in Croydon, England, in 1881 when F.W. Grant was visiting the country, he had a disagreement with Mr. Darby, but the aged J.N.D. broke off the discussion and refused to continue what was developing into an argument. Regrettably, Mr. Grant then left the room.

Amongst those who had remained with Raven (still a world-wide communion) there were many who were concerned about the school of teaching that was establishing itself in those who looked towards London for leadership; also brethren of an evangelistic mind, who were exercised to present the Gospel to perishing souls were not pleased at the restrictive influences that were increasing.

We come now to the fifth of the major divisions of the Exclusive Brethren. This event, known as the Glanton division of 1908, enabled the unofficial headquarters of Brethren in London, finally to cast off its camouflage and openly commence its rule. From 1908 onwards the London Exclusives marched like an army, obeying orders from headquarters even down to the small details as the times of meetings and the wording of notice boards! So quickly had the ideal of spiritual unity changed to man-made uniformity and organisation.

The Glanton division was the final test of strength when the London Brethren threw out - on a point that really amounted to a technicality only - all those who would not bow to their will.

For some years previous to 1905 the meeting at Alnwick, Northumberland, had been suffering from divisive undercurrents. During the last week of 1904, Mr. Thomas Pringle and three other brethren drew up a notice secretly, which claimed to exclude four brothers from fellowship on the ground that they had been the leaders of these divisive influences and had held "opposition" gatherings. This notice was read to the meeting on Jan. 1st 1905, and caused great confusion. Mr. T. Pringle and his followers then announced that they would break bread elsewhere in future and, as Mr. Pringle owned the hall (Green Bat Hall) he locked it so that the four excluded brethren and their fifteen sympathizers could not break bread there. At the same time Mr. Pringle sent copies of his notice to eleven Northumbrian meetings including Newcastle. On Jan. 4th 1905, the nineteen brothers who had been locked out, sent letters to Glanton (the nearest meeting) and other surrounding gatherings asking for advice as to what they should do. Mr. Pringle sent letters next day to the same gatherings saying that he and those with him would break bread in future in the Town Hall.

On Jan. 15th the Glanton meeting wrote the following letter to both the factions at Alnwick.

Now we have traced to the present day the story of both the "Independents" and the "Centralists". It remains to tell of those who had not departed to either extreme. We have seen that by 1908 there were no less than five sections of brethren who had, for various reasons and at different times, been separated from the London brethren, namely, Kelly, Grant, Stuart, Lowe and Glanton. All these gatherings still held to the same original principles, striving to keep the Unity of the Spirit in the bond of peace meeting on the ground of the One Body, gathered to the Name of Christ alone. Yet they were apart! Such is an obvious anomaly, for those meeting on such principles must, if they are known to one another, be together.

The next year, in 1909, there was an exercise to heal the breach between the "Glanton" and "Stuart" companies, and at a conference in Brighouse, Yorks, most of the Stuart brethren agreed to have fellowship with Glanton. A few Stuart meetings in England and Scotland and all in New Zealand remained apart. Also present at the conference were four brethren from the "Grant" company in America: Messrs S.Ridout, P.J. Loizeaux, Wm. Banford and C. Crain. By 1911 most of the Glanton and Grant meetings had come together in America (there had been only about a dozen Glanton meetings there). Some difficulties were expressed by a few Grant brethren in America as to whether full intercommunication should be allowed with the Glanton brethren in Great Britain. In 1921 a correspondence took place between Messrs A.E. Booth, B.C. Greenman, C. Knapp, A.H. Stewart, W. Shaid, F.B. Tomkinson and T. Bloore, on the one hand and Messrs F.B.Hole, J. Wilson Smith, A.J. Pollock and James Green on the other, which satisfied most.

The Tunbridge Wells Trouble

We reluctantly turn aside to consider a cleavage which took place in 1909 among the "Lowe" section. This division was healed in 1940 in the British Isles, but as just a few of the Tunbridge Wells meetings remain separate, as well as a large number in the SA, we will take a look at the principles involved.

In September 1908, a brother, Mr. C.S. was declared out of fellowship by the meeting at Tunbridge Wells. Mr. C.S. was a 'ministering brother' who travelled round and seldom attended his home meeting at Tunbridge Wells, especially in view of the ill-feeling which he had experienced there for years. The reason given for his excommunication was that he had absented himself from the Lord's Table at Tunbridge Wells, although he had been breaking bread regularly in meetings that were in full fellowship with them.

It is extremely doubtful whether the exclusion of Mr. C.S. was justified, and a few at T.W. dissented from the decision. The leader of the action against C.S. was Mr. W.M.S. and many felt there was a personal dislike at the root of the matter. Nevertheless, in June 1909, they sent forth a notice that in future they would break bread in separation from all those who broke bread with C.S. or were otherwise associated with him. They refused all remonstrance against this.

Thus the meeting at Tunbridge Wells forced a division and tried to establish a principle that the disciplinary decisions of a meeting were infallible and binding upon all. As usual, anybody who opposed such an idea was accused of independency.

Now the principle that a local gathering's decision on discipline is infallibly binding upon all, is based on a wrong inference from Matt. xviii: 15-20. Here the Lord declares that where two or three are gathered together unto His Name, He is in the midst of them, and whatsoever they bind on earth shall be bound in heaven and whatsoever they loose on earth shall be loosed in heaven. This, in the context of the church's judgment on a brother's sin, seems clearly to refer to discipline, and, if the decision of the "two or three" is ratified in heaven, surely it must be acknowledged by every local assembly on earth!

So far, the argument is sound. If two or three are truly gathered unto the Lord's Name, any decision they come to must be right for heaven acknowledges it as such. The converse of this, however, is also true; which is that if those gathered together come to an unjust and unrighteous decision, they cannot be gathered unto the Lord's Name.

Now a group of Christians may be professedly gathered to the Lord's name but their hearts and wills may be turned to some other centre, such as a dominating brother. In that case they come to a wrong decision. This may be a temporary lapse, and the prayers, exhortations and loving rebuke of their brethren, as moved by the Holy Spirit, may bring them to repentance. On the other hand, there may be such obstinacy that the brethren in the neighbouring assemblies may have to institute an enquiry as to the facts and actions connected with the dispute. The findings of such an enquiry should be respected. There is no need to bring a leading brother from a distance. Even those who are least esteemed in the Church are competent (I Cor. vi:4) providing they are amenable to the Spirit's leading and not prejudiced by any special interest such as Barnabas had towards his nephew Mark. Those who are nearest to the scene of the trouble have the greater responsibility.

If, in spite of all godly remonstrance, a meeting of Christians sticks to an unjust decision, it will be apparent to all that such a gathering cannot be recognised. Such an unhappy conclusion, however, will be rare if patient and prayerful care is shown by the brethren near to them and, in any case, a hasty division is avoided.

So, we have now come across three forms of ecclesiastical error. Let us pause and consider how each false system would act when a meeting exerted harsh and unjust discipline on a brother.

In 1948 overtures were made by the "Glanton" brethren to the "Lowe-Kelly" groups of meetings. United gatherings were held at Bradford and London but the brethren were not ready for healing at that time.

As a result of a conference of "Lowe-Kelly" brethren in London on November 18th 1961, a letter signed by 16 brothers was sent round the Glanton meetings which desired to explore the possibilities of further joint gatherings to dispel doubts and suspicions that lingered between the two companies. Then some local disagreements amongst the Lowe-Kelly brethren about matters connected with this overture delayed things for two years. When these had been settled a letter dated 3rd March 1964 signed by 13 Glanton brethren earnestly desiring that the exercise should not be dropped, was sent to the Lowe-Kelly brethren.

As a result of this, many local united gatherings for prayer and discussion were held and a conference of representative brethren took place in London on Oct. 10th 1964. Behind these moves there had been much prayer by brethren everywhere that the Lord might graciously lead to a better understanding.

At the conference it was found that there was general agreement on essential points of doctrine about which there had been suspicions in the past. Most brethren there were satisfied that there was no present cause for division, whatever there may or may not have been in history. A few wanted to insist on agreement of historical questions and the degree of blame to be attached to certain individuals long since dead, but this was resisted by the many. Much humiliation was felt at the breakdown in the testimony which the Lord had committed to them. Following this meeting it was agreed that a memorandum should be sent round the meetings, signed by eight representative brethren (four from each group) in which the measure of doctrinal agreement attained at the conference was to be stated. Accordingly there was drawn up a memorandum of doctrines from which there had been divergence (real or suspected) in the past, and replies were requested from all the assemblies as to whether this agreement could be regarded as basis on which further progress towards unity could be built. On March 6th 1965 the signatories of this memorandum met together again to consider the replies. They found that there had been universal agreement on the doctrines on all important points, an a very substantial majority earnestly desired healing. They circulated their report to this effect.

A meeting for prayer and humiliation was called for February 19th 1966 and many brethren from both sides attended, representing meetings in most areas of Great Britain. There was such an experience of the Spirit's leading and such a spirit of repentance for past evils that it was generally felt that the Unity of the Spirit was there and no barrier should continue. It was accordingly intimated to the brethren in America that such was the state of feeling that existed in Great Britain.

At first there appeared to be an impasse so far as the American brethren were concerned. Their wounds were more recent, the division of 1928 being very much in living memory. However, although it took eight years, that which seemed impossible came to pass and the brethren that had been rent asunder by the work of the enemy became re-united by Oct. 1974.

A very few brethren in America seceded, but the change of heart by the many was seen by them all to be a remarkable work of the Holy Spirit. Copies of some of the relevant correspondence are appended to this history.

So now all the so-called Exclusive brethren are united except for those with a "Taylorite" history and a section of "Tunbridge Wells" brethren which are mainly found in America. Some may enquire as to the possibility of an understanding with the many groups of "Ex-Taylorites". The fruits of the false system of "centralism" are still with them, and in particular there is no hope of healing while the Temporal Sonship heresy is condoned.

Brethren give the praise for healing to their blessed Lord and Saviour. It is in no spirit of self-congratulation that they come together, for it is with much weakness and poverty. The Lord's hand has been heavy upon them in chastening because of their pride and lack of watchfulness. The Lord said "Watch and Pray" and even if they prayed, they did not watch. There has been a marked decline in numbers amongst the brethren in Great Britain, due to the influence of the modern ecumenical spirit. When difficultes arise it is easy to give the truth up, where there is little conviction as to the principles of the assembly and the value that the Lord Himself places upon them.

Perhaps some would prefer that a history such as this should not be written. "Why wash the dirty linen again?" they say. "Forget the shameful past." But is that not to despise the chastening of the Lord? Let us remember the past, and then we will not fall into these traps of Satan again. Not that we are any better than our fathers - far from it - but "surely in vain the net is spread in the sight of any bird" (Prov. 1:17). Neither let us faint under chastening and say the path is too difficult to follow. For the simplest believer the principle is still as clear as at the beginning. Like the man born blind in John ix: 35-38, he comes out from all false systems, though many true saints are still there, and approaches the True Centre, bows the knee and worships. He does not look round to see how many, or how few, are gathered with him. His eyes and heart are towards his Lord, Who gave him sight and salvation.

W.R.Dronsfield.