and must especially abstain from singing psalms, or carrying torches, or lighted tapers through the streets without the boundaries of the ghetto; under pain of forfeiting the tapers and torches, and suffering other punishments, to which the nearest relative of the deceased is condemned.

They who violate the above articles will incur some or all the above penalties prescribed in the edicts of the holy Inquisition. And in order that no one may be ignorant of the despositions above decreed, they shall be forinally communicated to the deputies and representatives of the Israelite community of this ghetto of Ancona, with the injunction that the same shall be published in the synagogue, the present synagogue, the present edict being affixed thereto; and these despositions are to be enforced in the same manner as if they were made known to all and every one, and notice must be given forthwith to the Hebrews residing out of Ancona, but belonging to this ghetto.

Given at Ancona, in the chancellory of the holy Inquisition, on the 24th of June, 1843.

FRA VICENZO SALLINO, General Inquisitor.

DON VITALIANO BUYATTINI, for the Chancellor.

JUSTICE.

By a letter from a brother much beloved, I am informed of a mistake into which I have most unintentionally fallen respecting brother Thomson, in supposing, from the language used by him in his letter to the editor of the Christian Messenger, and presented in the number for November, 1843, that he was advocating the plan of local evangelizing in preference to the present scheme, as adopted at the meeting in Edinburgh, and now in operation. An extract from said letter will best show the nature of this mistake. After referring to the December number of the Messenger, our brother thus writes, "It contains an excellent article on local evangelism from the pen of brother Reid, in which article brother Thomson is represented as approving and abetting the plan, which I am happy in being able to say is not the I myself, and indeed all of us here, took up brother Thomson, in the letter referred to in the same way as yourself, but it turns out that he means no such thing as to approve or participate in the sentiments of those who are for adopting a limited plan of operation."

case.

In justice therefore to brother Thomson who has suffered in this case, I feel in duty bound, and have unfeigned pleasure in making the following correction :

1. All in England with whom I have conversed on the subject, including the editor of the Messenger; and all in Scotland with whom I have corresponded on the same subject, were of opinion that brother Thomson did approve of the limited system, and from his phraseology, I must admit I was of the same opinion.

2. But brother Thomson affirms that was not his meaning. 3. Having known brother Thomson for several years, and having ever found him a man of sterling truth and probity; having proved likewise by his word and conduct since that address was written, that he disapproves of the local plan, it is evident beyond all doubt that I, and the other brethren were mistaken in the interpretation we put on his words.

4. I am therefore sorry, very sorry indeed, that his language should have been misunderstood, his mind wounded, or his sentiments misrepresented, however unintentional on my part.

5. I am pleased above measure that our brother Thomson does not approve of, neither intends to act on, the limited plan; and would be happier still, could I say as much for all other brethren in this reformation.

6. It is far from my intention, willingly, to injure the feelings or misrepresent the words of any man living; more especially of any brother, however much I may differ from him in any matter, and beg most respectfully and affectionately to say, such has been the case in the article referred to -that in using names, I did so only to illustrate my subject from facts which could be examined by all.

NOTE BY THE EDITOR.

G. C. REID.

BROTHER Thomson and all the brethren will do well to recollect that the arrangements entered into at the meeting in Edinburgh, consisted principally of two things: First. How can suitable persons be called out and sent forth by the congregations, to proclaim the gospel to a perishing world? Second. Through what medium shall they be supported by the con

gregations? These were the two principal things which had to be arranged at that meeting. As to the places that were to be visited; the time the evangelists should stop at each place; or the length of the journies they were to take in proclaiming the truth-these formed no part of the arrangements, but were left entirely to circumstances as they might arise in the providence of God, and be adjusted accordingly. Now if a misunderstanding has arisen between brothers Reid, Thomson, and others, in reference to these matters ought not the foregoing correction to satisfy all parties and henceforth let matters flow on in love, as they have heitherto done among the disciples of Jesus? In my judg. ment the matter ought now to be at rest. J. W.

LETTER TO THE EDITOR.

[This letter is inserted as a specimen of many others which fre quently come to hand from a certain class of brethren.-ED.]

Shuttleworth, Bury, Lancashire, Dec. 8, 1843.

SIR.-The above is my address, or even "Bury, Lancashire," will find me at any time, so long as I remain in this place. As I am writing to you I may as well reply to your note of the 23d of September last.

In the first place then, that I may the more effectually accomplish what I have in view, I refer you to the following extracts from your reply, and that of W. Thomson's to my letter in the Messenger for July. On page 175 you say, "Now, I ask, what has this event, or these parties to do with us Gentiles ?" And when I send you an answer to your question, you coolly tell me in a private note that it is not your intention to print anything more on the subject of re-immersion.

On page 176 you ask, "Where is my proof that the principles of faith, repentance, and knowledge did not exist in the minds of any of the Baptists in the United Kingdom? and who made you the judge of the spirits, motives, and state of baptized believers? You say they are not believers; but are you or they to determine this question ?" And when I offer to answer your questions, and to repel your insinuated

charges, which are published to the world, you tell me privately, that you do not intend to publish anything more on the subject. Thus you can publish what you think proper to the world; but when the parties concerned offer to reply to you through the proper channel, and set themselves and their principles right in the public eye, you tell them that you will not print any more on that subject. No, no; let

them have your side of the question, and no more. Besides these questions, there are several others; but these will serve to shew that there are such, and consequently that I ought to have been allowed time to answer them.

Then this is not anything like the whole of the matterW. Thomson, in his greatness, throws down a challenge : this challenge goes forth along with the rest; but not a word appears from your opponent. Your readers, who do not know how the matter really stands, say that your opponent has been vanquished; that he could not maintain his position; and therefore he has given it up. You know this to be quite a false impression; and you know also, that you have made this false impression. You have done so by publishing only a part of the whole truth of this matter, and suppressing the rest of it, as far as you could. If a letter on any other subject is received by you, you generally acknowledge the receipt thereof in some way; but when my rejoinder reached you there was not so much as a notice of such a thing in your "Notices to Correspondents." And thus, the false impression already mentioned is perpetuated. Do not, however, suppose that I care for this, because it may make a false impression concerning myself: I only care because the truth which was identified with me may suffer for a little-and only for a little-through it. I say only for a little; because all such artifices as that to which you have had recourse, prove failures in the end; and so will yours. Such underhand craft is utterly unworthy of an honest worldly man; and, oh, how unworthy of a man professing to be a Christian! Although I call your conduct in this matter in question, I doubt not but it was dictated by good motives. However I leave God to dispose of your motives and actions too, having done my duty in pointing out your error. I have done so in this matter, and I have done so in the matter of immersion: I now leave you to pursue your own course. I do not ask you to take

any further notice in the Messenger either; the truth will come to light yet, and those who have had recourse to craft for the purpose of suppressing it, will suffer their merited share of shame. Indeed, it is already more widely known than you are likely to have a good idea of.

Farewell,

JOHN MURDOCH.

THE EDITOR'S REPLY.

Nottingham December, 16, 1843.

BELOVED BROTHER.-Yours of the 8th instant came to hand this morning. Why it should have occupied eight days in travelling to Glasgow, before it came to me at Nottingham, when so plainly directed, I shall not pretend to divine such, however, is the fact.

The last letter which I had from you, was in the middle of November, and contained six letter stamps as the price of brother Greenwell's first lecture. The letter, in the bustle of business, was mislaid, consequently not having your address, I was unable to forward the lecture, this caused me, on the cover of the Messenger of last month, to request you to send it: you have done so, and I now send the lecture. The second lecture I understand is out; but I have not yet received it, nor can I positively say when I shall do so.

Respecting the remaining part of your letter I have only to say that, I still maintain, without wishing to impose my opinion upon you or any one else, that the re-immersion of those who have, on a confession of their faith, been previously immersed in the name of the Father, Son, and Holy Spirit, ought not, in my humble judgment, any more than teetotalism, to be made a bond of union among the disciples of Jesus. My reason is simply this:-Neither of these principles were made bonds of union by the apostles of the Lamb. What they taught and practised, at least so far as I understand it, I can teach and practice, without either fear or shame; but beyond their instructions I hope not to be drawn by any man or class of men.