belief in an objective revelation; for Christianity has an oaken fibre about it, which gathers vigour and tenacity from all such outward attacks. And if Antinomianism does not repeat in modern times those disasters and strifes which darkened and divided the church in past days, it will not be from any radical change in its nature or spirit, but from the faithfulness of God's sentries as they walk day and night on the walls of Zion. Truth compels us to add, that there are peculiarities distinguishing the Plymouth Brethren in their mode of propagating their theological tenets, which, if persevered in, must eventuate in other churches withholding from them all recognition of evangelical brotherhood. We refer to their practice in gathering churches out of churches, leaving to others the rough work of filling up the side pews and galleries out of the lanes and alleys, and confining themselves to the daintier work of making proselytes of those who have been so painfully gathered into the fold. We have heard reports of their proceedings in this style, both at home and abroad, on the truth of which we can rely as implicitly as on the testimony of our own senses, and the substance of which we feel compelled by a sense of duty to lay before our readers. We have been assured, that it is their usual habit, on their first advances, to assume the airs of the most catholic and pacific of Christians, concealing their peculiarities, and even claiming a superiority above all others in undervaluing all sectional differences: but that, having succeeded in obtaining a few proselytes, the mask is thrown off, and they commence, cautiously at first, and adapting themselves to the capacity of their neophytes, to initiate them in the esoteric doctrines of their sect. These doctrines are, in fact, the most sectarian in existence, and consist mainly in insinuating doubts, not only in regard to the teaching of the ordinary Christian ministers, but as to the right of such ministers to teach at all, they being, in their opinion, still involved in spiritual blindness, and next in hinting grave objections to what is called the Christian ministry in general, in denouncing the communion of all other churches as essentially impure, and in holding forth the necessity of supplanting all existing communities of Christians by the advent of an angelic company, far above the need of sermons or sacraments, doctors or discipline, and in which all the members shall enjoy the enviable privilege of being alike saints and teachers. The results of this system of tactics on the continent have been truly and purely deplorable. Wherever a wide and deeply spread impulse has been given to the Romish population through the labours of the French Policy of the Plymouth Brethren. 487 Reformed and Evangelical Churches, it is notorious that these far-scenting eagles have gathered to the prey, and acting on a maxim precisely the reverse of that followed by Paul, who would not preach where Christ was named, "lest he should build on another man's foundation," they have sown the seed of discord among the new converts, and so disturbed their minds, just awakened to the importance of the saving truths of the gospel, by injecting their transcendental notions, that some of them, perplexed and confounded, have reeled and staggered back to Rome, while others have withdrawn from their brethren, and set up hotbed communions of their own. We do not remember if our ingenious friend Mr Grosart has adverted to this species of "little foxes," in his interesting treatise on "Small Sins ;" certain it is that they do "spoil the vines, for our vines have tender grapes." But the case is too serious for badinage, too sad to be lightly handled. We solemnly declare, that if the one half of what we have been told is true, it can only be matched by the zeal of the Jesuits, in the time of the Commonwealth, who assumed the guise of Puritanism, outdoing the wildest of the Fifth Monarchy men, and riding on the topmost wave of excitement; in order that, in the lassitude of the spent enthusiasm, they might lead back the English to Rome. And yet these are the people who are supported by the money of English Christians, and who captivate a certain class of pious weaklings! while in France, they are undermining the work of prayerful and painstaking ministers; and, in Italy, are at this moment thwarting the efforts of the brave pioneers of the Valleys, and writing insulting manifestoes, proclaiming that they are as far removed from Protestantism on the one side as from Romanism on the other! In regard to the policy practised by the Plymouth Brethren at home, we are enabled to speak from personal observation; and we can testify that it is marked by the same characteristics, making its first approaches under fair professions of catholicity, and issuing in the most rampant sectarianism, aggravated in many instances by the bitterness which attends apostasy from evangelical communions; while their Antinomian tendencies, which always develop a disposition to indiscriminate fault-finding, together with an inordinate spiritual conceit, lead them to exalt their own religious party at the expense of all others. We confess that we have our own doubts as to the soundness of their elementary teaching, for we fear there is too great a disposition to "Skin and film the ulcerous place, While rank corruption, mining all within, Infects unseen." But we strongly suspect that their unforbearing sectarianism will place them outside the pale of evangelical sympathies. Eighty years ago, it was remarked of sectaries imbued with kindred ideas and aims, that "a religion which, instead of arising from love of the truth, has its origin in dislike or opposition, even though it be to error, will come to nothing." And we cannot believe that the great Head of the church, who enjoined it as the common symbol of his religion that his disciples should love one another, will regard with favour the evangelistic operations of a party who are not animated by a catholic zeal for the good of the whole church of God, and who seem such utter strangers to the spirit of the great apostle, expressed in his magnanimous saying, "Notwithstanding, every way, Christ is preached; and I therein do rejoice, yea, and will rejoice." T. C. INDI ART. III.-French Evangelical Criticism.* Explication de l'Evangile selon St Jean. Par T. F ASTIE. NDEPENDENT of their intrinsic value, the publication of these writings is a matter of congratulation. Original theological works from the evangelical party in France have been rare. It is true they have not been altogether wanting in our time. Who can forget the finely written histories of Merle d'Aubigné, de Felice, Weiss, de Pressensé, those patient investigators of the past? The apologetics of Diodati, Vinet, Gaussen, and de Rougemont, certainly do not deserve to be forgotten. Among the more philosophical writings, we can mention with honour la Vie eternelle of E. Naville, and la Raison et le Chretianisme of Secretan; and among the periodicals, the Revue Chretienne and the Chretienne Evangelique are justly esteemed. Indeed, it may be affirmed that French-speaking Christians (among whom we may be permitted to mention in particular those of that small corner of the earth called Suisse Romande) have shewn in the pre *For this communication we are indebted to the Rev. C. Pronier, Professor of Theology in the Theological Seminary of the Evangelical Society of Geneva. M. Pronier is the successor of the late Professor Gaussen; and it is with no ordinary satisfaction that we give a place in our Review to a communication from one so well qualified to fill the room of that lamented servant of God, in an institution destined, we trust, to preserve, amid the perils which now surround it, the sacred truths of the Reformation, and to send forth among the French-speaking population around it, many faithful heralds of the cross.ED. B. and F. E. R. Neglect of Sacred Criticism in France. 489 sent century great activity on the subjects of ecclesiastical history and apologetics. But in justice we must add, that this activity has been shared by Protestants of all shades of opinion. To the adherents of the old rationalism we owe many of our historical works. Their system of apologetics has certainly not been of that kind which we desire to see rising among us, abandoning, as it does, the dogmas which we consider essential to Christianity, with the professed aim of defending those which we consider less important. But it is not the less true that, in spite of their affinities, secret or avowed, with tendencies the least Christian of our time, both the old and the new rationalists have busied themselves much with apologetics. After abundantly praising the science of M. Renan, the most active representatives of the new school, MM. Revelle and Coleni (especially the latter) have lately criticised that writer with considerable severity. M. Schérer alone, who has long since deserted the lists, and abandoned every principle of faith and philosophy, bitter when combating the faith which he erewhile professed, and eloquent when he takes up the pen in favour of a Colenso or a Renan-he alone has dared to raise a shout of triumph at the appearance of la Vie de Jesus. The subject which has been most neglected is undoubtedly exegesis, though much persevering effort has been made to translate the holy Scriptures. At the commencement of the present century, and later, the ministers of the national church of Geneva have published translations which, though open to criticism, certainly constitute a work of immense labour. In Suisse Romande, under the auspices of Professor Gaussen, a literal translation of the Scriptures has been commenced, which, continued at present principally under the care of Dr de la Harpe, we hope will shortly be finished. M. Penet Gentil of Neufchatel has published a much esteemed version of the Old Testament; and quite recently a conscientious scholar of Geneva has offered to the religious public a beautiful translation of the New Testament, made from the Vatican MS., with the assistance of the Alexandrine. Finally, in France, M. Arnaud has also made a translation of the New Testament; and there has been undertaken (though with too much negation) in that country a complete translation of the Bible, some parts of which have already appeared. But if one can hardly ask more activity from the French Protestants in this branch of exegetical labour, what has become of the explanation of the Scriptures and of sacred criticism among them? Sacred criticism! it is hardly represented in French except by some translations from English and German books, and some works which, pretending to be the fruits of an original and elaborate research, are neither more nor less than a reproduction of the negative results of German criticism. M. Reuss alone, the least negative of the new school, has written, besides L'histoire de la theologie chrétienne au siècle apostolique, an Introduction to the New Testament, which was published in German, but has not yet been translated into French. L'Histoire du Canon of that author, l'Hermenutique of M. Cellerier, professor at Geneva, the first volume of 'Histoire du Canon by Dr Gaussen, and the Etude critique sur l'Epitre de Jude, by Arnaud, are the only French works of the kind; works which shew, indeed, different tendencies, but equally bear the stamp of true originality. And what shall we say of Commentaries? We have certainly some translated, and even some original; but after all, how few! When we mention the excellent commentary of M. Rillist on the Epistle to the Philippians, that of M. Oltraman, professor of the faculty of Geneva, on the Epistle to the Romans (a work still unfinished), that of M. Sardinoux on the Epistle to the Galatians, the practical commentary of the New Testament published by Bonnet and Baud, M. Arnaud's brief commentary of the New Testament, the practical commentaries of the Psalms, of Genesis, and Exodus, by M. de Mestral, and, finally, the quite popular works of MM. Burnier and Guers,-to which enumeration might be added Dahler on Jeremiah,-I think I am not mistaken in saying that we have named all the new and original writings on the interpretation of Scripture that French Protestantism has published for half a century. But this is by no means a reproach to French Protestantism. The number of those who desiderate such reading is exceedingly limited. How few amid the careless crowd are those who care for deep and serious study! The business of every man and of every Christian is told in three words, -meditation, prayer, and action. But there are times of difficulty, when the necessity of action is so great, that protracted meditation, and the slow researches of erudition, inevitably give place to it. Blessed be God, during the last century, the Protestants have done great things for the gospel. The efforts of the nineteenth century are of no small importance. Evangelisation, missions, elementary and intermediate schools, colleges, new churches, founded in the midst of the greatest difficulties, incessant struggling against an infidel and scoffing philosophy, against the indifference of Protestants themselves, against rationalism, and against the obstacles which prejudices, selfish interests, and political maxims raise up at every moment, all this, with the publication of religious periodicals, whose number |