To the disciples of the Lord Jesus Christ throughout DEARLY BELOVED BRETHREN,-The profession we have made, and the position we occupy in a nation openly declaring itself Christian, are not less honourable, when understood, than big with importance and fearful accountability, both as respects ourselves, aud those over whom we may throw the least portion of our moral or spiritual influence. We have published ourselves to the world under the imposing appellations-Christians, Disciples of Christ, and Reformers. The first of these names, as you must be aware, intimates that the individual or community assuming it, is a believer in the being, death, resurrection, and doctrine of Jesus Christ; also that he or they are diligent in discharging all the duties, and obedient to all the commands he has imposed on his followers. This is a very exalted, honourable, and responsible appellation. Disciple, signifies student or scholar: disciple of Christ then is one under his tutorage and care. Disciple is a very humble and most becoming name. Reformer is rather a comprehensive cognomen implying a state of declension on the part of other professors, a discovery of the errors into which they have fallen, a remedy commensurate in some measure at least, to the decline, and a determination to carry such remedy into imme VOL. VIII. B diate, practical, and complete operation. Reformer is a very heroic, bold, as well as philanthropic designation; and he who wears it had need well to ponder the paths of his feet, for be assured the foe will show small mercy should they find him at fault. The discovery we profess to have made, and the charge of declension we are in the uniform habit of prefering against those ycleped "the sects" may be expressed in one sentence, viz., they have abandoned many of the commandments of Christ, and have adopted instead the traditions and dogmas of men. The reform we have introduced and for which we are pleading may be presented in as few words, namely, We have abandoned all traditions and dogmas merely human, and instead have adopted the commands of Christ. When first we embraced the principles now stated, our ardent mind concluded on the following results as certain attendants on their promulgation:-First, that all the sincere and intelligent of Christian professors, would have hailed with ecstatic delight, and with gratitude have adopted a proposal so simple, safe, noble, and God-like. Secondly, That such as did embrace and pledge themselves, in the name of the Most High, to the observance of this reform, would have as a community enjoyed a peace, blessedness, and prosperity unknown to-never felt by strangers to the laws and usages of Jesus and his brethren. Alas! alas! how erroneous have been our calculations, how mortifying our disappointment, how pungent our chagrin. Instead of unruffled tranquillity, fraternal concord, and affection, our ears have many times tingled with unhallowed reports of strife, disaffection, and division among the disciples of HIM who earnestly prayed for their union. Much of our time also has been occupied with the investigation of cases of the above-named lamentable description for the laudable purpose of repairing the breaches, healing the wounded, reclaiming the rebellious, and reuniting the divided. These reports, with our own experience, have induced us with considerable caution and perseverance to investigate, that we might if possible, ascertain the true cause or causes of these offensive and unholy consequences; also that we might present our brethren in the Lord with a remedy to prevent a recurrence of the same or similar evils. One thing must be very obvious to all, namely, that the fault is not in the principle of reform we have propounded and chosen. The commandments and doctrine of Christ, had they been in practice never could or would have produced the disastrous effects of which we complain; it must therefore be that all, or many claiming the title "reformer," have adopted the name, not the principle. Ah! this is indeed the cause in the concrete form-one class of opinions in far too many instances, have only been relinquished that another class as pernicious, often infinitely worse, might occupy their place. Brethren, we now beg that you will lend us your undivided attention for a short time while we lay before you what appears to us some of the fertile and pernicious causes-the roots of bitterness which have yielded such mischievous and deadly fruits. First. An opinion has obtained considerable prevalency among certain of the disciples, that in these days there is no necessity for, and that it is altogether unscriptural to have or appoint elders or other official persons to rule, teach, feed, and otherwise serve the church of Christ. This opinion with its constant and steady concomitants, insubordination, pride, self-will, conspiracy, and unreasonable obduracy, has had no small share in originating and fomenting many of the evils we are now endeavouring to expose and destroy. This opinion, however, is itself only the effect of other causes which it behooves to notice in passing. (1.) All our proclaimers have been obliged in some measure to attack, expose, and denounce the various systems of priestly domination under which the people have been long held in slavish ignorance; and many of us have done this without measure. One effect of such preaching, like the unmeasured oscillations of a violently agitated pendulum, has been to drive many of our converts from one fatal extreme to another equally fatal-from bad rule to no rule-from slavery to anarchy. (2.) The prevailing political sentiments, especially among the working classes, of equal rights, universal sufferage, vote by ballot, &c.,* have been imported I beg to inform the reader, who may be inclined to question my political liberality, that I have not introduced the phrases universal sufferage, vote by ballot, &c., because they have an existence in the public mind; but as having become a cause, producing effects in the church of God which I consider unscriptural and unsafe. I have no political creed, belong to no party, as I consider them all equally un into many, if not all the congregations, and relied on as incontrovertible when offered for practice in the absolute monarchy of Jesus our King. (3.) A spirit of vain desire on the part of some, to obtrude themselves into offices for which they are utterly unqualified, and from which they have been thrust back notwithstanding all their manoeuvring and oft-times low chicanery employed to accomplish their sinister and most dishonourable purpose. These, in many instances, because they could not obtain office themselves, have determined if they could at all prevent it, that no other should; and have therefore adopted and used their influence to promote the no-elder scheme. (4.) Misapplied and perverted Scripture has by such parties, been continually paraded and urged to confim their unruly and licentious position. or two of the most prominent of those Scriptures we shall now examine, for the purpose of exposing the mental impotency of, and the incongruous arguments presented by those perverters of the Lord's right ways. 1." But be not ye called Rabbi: for one is your master even Christ; and all ye are brethren. And call no man your father upon the earth for one is your Father, who is in heaven. Neither be One ye called masters for one is your Master, even Christ.' -Matt. xxiii. 8-11. [1.] It is almost unnecessary, one would conclude, to inform the reader, that the Jewish religion had suffered a sad declension at the time our Saviour appeared publicly among his own countrymen; that all who could, no matter how insidiously elevate themselves above their fellows did so by mere external sanctity of behaviour, that they might be seen by and enjoy the high plaudits of men, who greeting them in the public places, pampered their pride and vanity by calling them Rabbi. To reprove this spirit of pride and hypocrisy in the Pharisee, and to check such a fit to alleviate the sufferings of mankind. The gospel alone can accomplish this; and the gospel is amply sufficient. Let the world, or any portion thereof adopt it, and happiness is the consequence; reject it, and misery will, must be their portion. Here, 1 am a pilgrim and a stranger-my hope is in heaven-my life is hid with Christ my God. I only wish to pass quietly throught an enemy's country. If they let me 'alone or shew me the least act of kindness or courtesy I will endeavour to be grateful; it they persecute me I will ask my Father to enable me to suffer patiently, and bless the persecutor, after the bidding and example of my Saviour and only KING. spirit in the disciples, our Lord commanded them not to be called rabbi, master, or father; but not to furnish an argument that officers in the Christian church were unscriptural! [2.] Suppose the Statute Book of England contained the following law :-"Be not ye called sovereign, for one is your sovereign, even Victoria; and all ye are subjects," would it enter the brain of any except the merely querulous or determined law-breaker, that such principle implied that all officers, civil or military, should cease because in opposition to British law? Never! [3.] Admiting however, the conclusion to be correct— that the Saviour meant that equality among the brethren to the exclusion of all offices and officers was his design, then Paul, and all those who acted in a similar manner, in appointing and ordaining bishops and deacons are as culpable as we are! Are the precepts of our Lord and the practices of his apostles at issue, then? No; but the whole New Testament in precept, spirit, and example is equally at issue with no government and misgovernment. Second. "And he gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: TILL WE ALL COME IN THE UNITY OF THE FAITH, AND OF THE KNOWLEDGE OF THE SON OF GOD, UNTO A PERFECT MAN, UNTO THE MEASURE OF THE STATURE OF THE FULNESS OF CHRIST." -Eph. iv. 11-14. [1.] As there are two methods of demonstrating a proposition-natural and supernatural, historical and miraculous, and as the latter of these two is used only when there is a deficiency or entire destitution of the former-so also there are two methods of communicating information to the ignorant; which methods are most appositely described by the same words, namely, the natural and supernatural. The latter of these methods is only, but absolutely necessary when there is a deficiency or entire destitution of the former. When the kingdom of Christ was being established, there was at the first an entire destitution of information, both as regarded doctrine, discipline, and organization, therefore the Almighty in love filled certain persons with the necessary knowledge, whom he gave to the congregations as apostles, prophets, evangelists, &c., till all the information, or all the faith (id est the whole |