and therefore, while he writes this, | for the first time by Peter on Pentemust be in his sins. III. These we consider are sufficient reasons why we should abjure the whole transaction, in which we once firmly thought we had believed and obeyed the one only true apostolic gospel of Jesus Christ. Having been immersed into what we now see is an erroneous system, an interest was then awakened in us to know more about it. Accordingly we devoured the Christian Baptist and Harbinger; and while these maintained their ascendancy our mind continually reverted to their author as the light of the age, and we wrote and spoke of him as such; but as the Word began to take root in our heart, and to enlighten the eyes of our understanding, in the same ratio that light became dim, and we began to discover the dense fog in which he and his system are embedded. IV. It has consumed many years to convince us thoroughly of this. This will explain how it is we have taught errors we are now under the necessity of abjuring. We taught these errors under the influence of human tradition; we have recently perceived the truth aided only by the prophets and apostles; therefore we do confess, cost, and that it is contained in Acts ii. 38; and that the transactions therein detailed are a fulfilment of Isaiah ii. 3 ; 5. That by immersion, a believer after the type of No. 1. is introduced into the Kingdom; 6. That, while we have always contended, that the faith of the sectarian world, and the faith, without which a man cannot please God, are essentially different faiths, we have erroneously attributed that essential difference to not believing in the remission of sins through immersion into the name of Jesus, instead of to their utter ignorance of the Gospel of the Kingdom; 7. That, while formerly with these errors, we taught the truth as it opened up before us from the word, we have never till comparatively recently perceived, that it was the Gospel, and therefore, we have never ventured to affirm, that these things were necessary to salvation. 8. That, like all the rest of our contemporaries, we have taught unknowingly the conditions of the Gospel as a substitute for the Gospel of the Kingdom of God; 9. That under the influence of human tradition and example, we have invited persons to come forward 1. That we have taught, that to on the spur of the moment, and be believe, that Jesus is the Christ, the baptized for remission of sins; when Son of God; that he died for sins, from the nature of things, it was imwas buried and rose again for our possible, that they could have been justification; and, that to be immer- enlightened; had we been properly sed into the name of the Father, Son, instructed, we should not now have and Holy Spirit for the remission of had to make this confession and absins-is to believe and obey the gos-juration of our mistakes. Better late, pel; however, than not at all. 2. That we have taught, that to be sorry for sin, cease to do evil and learn to do well-is repentance; 3. That the Kingdom of God was set up on the Day of Pentecost; that it consisted of 3120 citizens; that the apostles then sat upon their thrones; and we have sung that we shall gain kingdoms beyond the skies, &c. ; 4. That the Gospel was preached 10. We do not remember, that we ever taught the existence of an immortal soul in corruptible man, and the translation thereof to heaven or hell, at the instant of death; if we have, so much the worse: no man can hold this dogma, and acceptably believe the Gospel of the kingdom of God and his Christ; we abjure it as 66 a damnable heresy :" The former nine of these items we confess to; there may be other things which have escaped our recollection; whatever they be, let them all go into eternal oblivion; we count them all but dross, and abjure them all, that we may enter upon a new era as the freed-man of Christ and his truth. ; VI. We erred in holding in abeyance the most trivial inference from the truth on any pretence whatever we abjure all errors of this kind, and that this opportunity of declaring, that no compromise with men or principles can hereafter be extracted from the editor of this paper; renouncing and bidding them all adieu. J. T. REMARKS BY THE EDITOR. The foregoing "Confession and Abjuration" is an all-sufficient reason-and that, too, of his own showing-why John Thomas ought not to have sought, or been received, into the fellowship of any of our churches; and what motive, other than that of creating division, could induce him to seek the felthe United States, he would abjure and relowship of those in this country, whom, if in ject, as holding "damnable heresy," we are at a loss to imagine. It appears to us that his great ambition in visiting this country, (as we noticed on the cover of our last number) is not to build-up and enlarge the churches already planted, but to obtain a standing as the head of a party, by proselyting as many out of them to his own spirit and theory, as compromise whatever. Now, although J. he possibly can-and that, too, without any Thomas is late in the field as a Second Adventist-or advocate of the literal, visible, and personal reign of Jesus in old Jerusalem, Mr. Miller, and others, he may succeed in newly builded-yet, like his predecessors, stead of 1843-5-7; but it becomes an im VII. We admit, that we have not accepted the slanders and reproaches bestowed upon us, with that gratitude the word inculcates. Born and educated in a country where character is more precious than gold, we have, in time past, felt like Ephraim unaccustomed to the yoke, when suffering under the galling imputations of reck-raising up a small party, who will plead for less assailants. Experience, however, has taught us, that in this country; slander is the people's broadsword with which they seek to slay the reputations of all, who aim to serve them otherwise than in subservience to their passions, in the things of time or eternity. But, blessed be our foes in their basket and store. We thank them for their persecution and opposition with which they have encountered us. But for these, we should have been, perhaps, like them, "in the gall of bitterness and bond of iniquity." Their course has compelled us to study more diligently than we might have done, the Holy Scriptures, that we might be better able to give an answer to every one that should ask a reason of the Hope that is in us. Had they let us alone, it is probable, we should have been in good repute indeed with them and their leaders; and might even have been teaching the same fables: which, however, would have deprived us of the pleasure of confessing our errors and mistakes, and of thus publicly the return of the Lord in 1864 or 1866, inportant question, in what respect is the world advantaged by the proclamation of such a theory? We answer in no respect whatever. If the Saviour said to his inspired times and seasons which the Father has reApostles, "It is not for you to know the served for himself," so it is not for any uninspired man to fix upon the period when the Lord is to return from heaven to earth. If exact position in which J. Thomas has stood the disciples in Great Britain had known the for some years past, and in which his "Confession and Abjuration" have placed him-which include in them the rejection of Walter Scott, with the designation of an apostate not knowing the gospel-of A. Campbell and all his writings-of the church of disciples in Richmond, Va. with Brother Henshall as their evangelist-of the great body of disciples in Virginia, with most, if not all the leading brethren among them, regarding whom, in 1844, he roundly asserted that he would as soon hold fellowship with Satan as with them- we say, if our brethren had known thus much, they would not have so hastily given their consent to his application to come among them as an expounder of what he imagines to be the deep things of God. We are exhorted to " prove all things, and to hold fast that which is good"--advice which is excellent, and which implies that we are to let all evil, or that which is bad, pass through our minds as quietly, and with as much ease as possible. We are also commanded to mark them which cause separations, and occasions of falling, contrary to the doctrine which we have learned from Christ and his Apostles, and to avoid them. This, again, is excellent, and requires our obedience as much as the other. But, the remark has been made by some, "We must know all the facts for ourselves, before we can decide in rejecting any one from the fellowship of the church of which we are members!" Now if this ultra and extravagant principle is to predominate, then we shall be compelled to fellowship every man of whom we are ignorant, whose conduct may have been censured by his brethren, and who is justly punished for his unrighteousness, or factious course of proceeding: for, if all the facts of each case are to be regularly known, then the testimony of brethren, however honorable and united, is worthless. And therefore, upon such a principle, were Judas, or Hymeneus, or Alexander the Coppersmith, to rise from the dead, and make application for church fellowship, we should also be compelled to embrace them as brethren in the Lord-as, most assuredly, we could know nothing of the facts of the case, whatever our faith might be in the testimony of Paul. Letters of commendation from the churches (not from individuals, some of whom may be under church censure) are of apostolic origin; but they would be useless indeed, if Christians were bound to receive all that came unto them, unless they knew, by actual observation, the facts criminating them. Might not these letters of commendation originate in the operation of a principle which excluded all who did not furnish evidence of character and standing? Indeed, if primitive disciples had been acquainted with such a rule as that of receiving all on their individual testimony, then nothing could have been more worthless to a Christian than these letters of commendation. Any such rule would prove subversive of all good order, and is, besides, without apostolic precedent or countenance. We again exhort the churches to require from strangers wellattested letters, of commendation from the churches to which they belong. present but not as delegate; do not as a body recognise the reformation. Maidstone..... Letter Newark Newcastle-Tyne Letter North Shields.. Letter Notitngham.... Wallis Shrewsbury... Letter Stockport.. Seale.. Stanley.. Letter REPORT OF THE MEETING OF MESSENGERS AT GLASGOW. IN accordance with a resolution of the meeting at Chester, in October, 1847, a meeting was held in Glasgow, on the 27th, 28th, and 29th September, of Messengers from the Congregations in Great Britain and Ireland, for the promotion of union, Wakefield... Letter ....... 30 Bro. Bell, president. 47 W. Patrick, elder; two deacons. 12 J. Neil, elder. 170 One pastor, and four deacons 16 Brothers Butler and Hume. presidents. 9 P. Harrison, pres. 7 6 Sunderland.... Wardropper 23 F. Hill, pastor, and three deacons. Waddington... Wooley Walworth.... Wigan. 8 Bro. Norton, pres. 12 Deacon, president. 8 ....... Coop,Sinclair 50 Three deacons. Dumfries.... Letter Dunfermline. J. Hindry Dundee...... Ainslie, 10 G. Geddes, pres. 7 8 36 Bro. Hutchison. two deacons. Fordyce, and 102 Twelve visitors. Schleselman. Edinburgh... R. Anderson, 94 R. Anderson, T. Macdougale. Stewart, PC. Gray, H. Mc Intosh, and G. Dowie, presidents. Grangemouth. Letter Leslie. ..... ....... Montrose..... McKenzie 3 R. Laird. president. 18 H. Lander, pres. Two presidents, and Newburgh.... G. Robertson 21 Two presidents and Newton Stew.. New Mills.... Perth....... McGregor Pitsligo.. Sanquhar .... St. Andrew's.. & Pikie Mill.. Sholts Iron Works... Brown two deacons. 12 Crawford, pres. 15 Two presidents. 24 One president. 8 lowship with our brethren in the U.S. and that they were prepared to prove it from his own writings, it was moved by Brother Wardropper, and seconded by Brother Forsyth, "That it is the opinion of this meeting, that Dr. Thomas is not a fit and proper person to represent the church in Lincoln." Some discussion having taken place, an adjournment was agreed to. SEPTEMBER 28.-The chair having been taken, the motion of the previous evening came on for consideration, 43 W. Ramsay, elder, but, at the request of its mover and seconder, was allowed to be withdrawn. It was then agreed, that all motions made in this meeting, be made by delegates only, and that these be presented in writing.-Brother Tener proposed, and Brother Forsyth seconded, "That a committee be appointed to take into consideration any difficulties that may arise, and report to the meeting," which was agreed to, the following forming the committee: Brethren William Turner, of Leigh, England; Thos. Jones, of Wrexham, Wales; George Dron, of Auchtermuchty, Scotland; and Robt. Smith, of Dungannon, Ireland; with power to choose a fifth from among the 22 J. Gourlay, and W. Wilson, presidents.delegates.-The letters from the various churches were read by Brother Paton, in conformity with a proposition to that effect; after which, it was moved by Brother Fordyce, seconded by Brother J. Dron, supported by Brother King and other brethren, and adopted unanimously, "That 11 J. Astbury, presidt. this meeting earnestly recommend the disciples of Jesus Christ in Great Britain and Ireland, seriously to consider the necessity of arranging these countries into a number of districts, Ryden Park Tremadoc..... Letter each of the districts comprehending a Wrexham.... T. Jones 36 T. Jones, president. cluster of churches; and these to asThe delegate of the Lincoln con- semble in a convenient place in each gregation, being a foreigner, some district as often as possible, or as often doubts were entertained as to his as they deem it necessary for the being eligible to represent any con cultivation of unity and love, and the gregation in Great Britain at this promotion of a more efficient co-opemeeting; and some having said that ration in missionary and all other he had made a declaration of non-fel-purposes in their respective districts, Turriff. West Caulder. 12 A. Muir, president. IRELAND. 11 Two presidents. WALES. 10 30 E. Gibson, and W. Whalley, elders; three deacons. Rhosllanucruh gog... 6 W. Whalley, elder. 36 Rice, Griffith, and and that they report to next general meeting. In the evening, the chair having been again taken, The British Millennial Harbinger was the subject of conversation, when it was proposed by Brother Tener, seconded, and carried unanimously, "That this meeting is again determined to support The British Millennial Harbinger, and it earnestly recommends the brethren to exert themselves in its behalf, so as to increase the circulation to 2000, and thus warrant the reduction of the price to four pence, to commence in January next."-It was recommended by the meeting that the practice prevalent amongst the congregations in the days of the apostles, of requiring letters of commendation from stranger brethren visiting the congregations, be adopted by all the congregations, these letters being signed by the officers of the congregations to which they respectively belong. SEPTEMBER 29.-The Treasurer's account of the Evangelist Fund, and the one connected with the visit of Brothers Campbell and Henshall to this country, being submitted to the meeting, the President and Secretary were required to adhibit their signatures to the same, in attestation of the correctness thereof. The meeting unanimously agreed that all the churches in this Reformation, shall co-operate in the evangelization of Great Britain and Ireland generally, and that a committee be appointed, consisting of three members, with a Treasurer and Secretary, who shall be resident in Nottingham or its neighbourhood, to take charge of the contributions of the brethren, and support the general evangelists from the funds; and also that they have the power to assist district evangelists until next meeting. That the committee consist of Brethren James Wallis, Thomas Wallis, Jonathan Hine, Augustus Darby, and Edward Manfull, Brother Hine being request ed to continue to act as treasurer, the committee choosing their own secretary, with power to supply the place of any vacancy that may occur.-The brethren unanimously approve of the arrangement adopted at the meeting in Edinburgh in 1842, respecting the selection of evangelists, viz. "That in any case where it may be deemed justifiable in the committee to procure one, the secretary shall write for the judgment and testimony of the church where the brother named resides, and the churches in the neighbourhood; and upon finding the testimony of these sufficiently satisfactory, the brother thus approved shall be sent forth to the work of the Lord."-The meeting having had their attention called to the differences and division existing among the brethren in Edinburgh, deeply regret and deplore the same, and therefore deem it their duty, not only to acquaint both parties there of the perplexity and grief produced among the congregations on their account, but also to advise them, in all sincerity and affection, that they should invite three or four brethren of wisdom and prudence to meet with them, to hear and consider those matters of grievance or disaffection between them, so as to tender such advice and exhortation, as may lead to a reconciliation and union. - It was resolved, that the next meeting of messengers be held in Sunderland in Whitsun week, commencing on Tuesday evening, at six o'clock.-It was also deemed advisable that the congregations be supplied with a few copies of the report of the meeting, the expense of the same to be defrayed out of the evangelist fund, and the committee regulating the number of copies to be printed.-The case of the messenger of the Lincoln church being again mentioned, it was referred to the Committee on Difficulties; Geo. Dron being absent, Wm. Linn, Glasgow, was elected in his place, when Anthony Wardropper, of Sunderland, was named as the fifth: they reported |