JANUARY 1957 A Monthly Magazine issued by

The Remnant of Christ's Ecclesia in opposition to the Dogmas of Papal and Protestant Christendom A WITNESS TO THE TRUTH and a warning against the deception in the last days foretold by Christ “Take heed ye be not deceived”

AT THE TABLE OF THE LORD THE HISTORY OF THE TRUTH IN THE LATTER DAYS SIGNS OF HIS COMING AND OF THE END OF THE WORLD NEWS FROM THE ECCLESIAS

All Communications W. V. Butterfield 16 Westfield Road, Cheadle Hulme Stockport, England

J. A. DeFries R.D.1. Forestville New York, U.S.A.

JANUARY 1957

At the Table of the Lord "Our Examples" Paul, in writing to his brethren and sisters in Corinth, was anxious to help and strengthen, that they might overcome and so attain unto the hope set before them. To this end, he wrote of certain examples which they would be able to understand In our determination to find a place among those who will be Paul's brethren and sisters throughout eternity, we too, can find that help. In I Corinthians 10: 1—12, Paul speaks of Israel in the wilderness pointing out that they were God's covenanted people, under His care—baptised in the cloud and in the sea. He says in verse 6, "Now these things were our examples . . . " a "pattern," as the original Greek means, to show to those who seek, how help may be given. Let us, then, examine them, trying to bring them into our own everyday lives. First of all, Paul tells us the examples were given that " we should not lust after evil things, as they also lusted." One particular time when the children of Israel lusted after evil things is recorded in Exodus 16, when we read in verse 3:— " . . . Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; . . . " Here was a longing for the things of Egypt, which had been left behind—a complaint against the hardness of their lot, overlooking that God would provide all things necessary for their welfare. God's response was (verse 4)— "Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law or not." And also verse 12—" . . . At even ye shall eat flesh, and in the morning ye shall be filled with bread . . . And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host." Here, then, by the provision of the Almighty, was given manna—the Bread of Life; and flesh. Another record of this same time is found in Numbers 11 : 31-35, where we find that the quails were in such great plentitude, that " . . . the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathereth least gathered ten homers." Here indeed was a greedy gathering of much — 1—

THE REMNANT more than was required to satisfy present needs. How different in the case of the manna—for when the children of Israel, some having gathered more and some less, "measured" it and distribution was made, there was found to be a sufficiency for all, without excess. In contrast the quails were taken in a way to satisfy the lust of the flesh. The result was as recorded in Psalm 78 : 27—31 :— "He rained flesh also upon them as dust . . . So they did eat, and were well filled: . . . They were not estranged from their lust. But while their meat was yet in their mouths, the wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel." Can these thoughts be applied to our lives, brethren and sisters ? Those who were destroyed were those who spent two days and a night gathering flesh, evidently preferring this to the Bread of Life divinely given. What of us ? Are we gathering according to God's requirements, of that which He has given—or are we satisfying our appetites for flesh ? Does not Paul tell us in Galatians 5 : 16-17, "Walk in the Spirit, and ye shall not fufil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh." He continues to show the fruits of the flesh and the fruits of the Spirit, and says (verse 24) "And they that are Christ's have crucified the flesh, with the affections and lusts." Can we then put away the longings of our flesh, and so demonstrate our desire to eat of His Provision, through which we become indeed members of His Son? Idolaters Paul continues in his message to the Corinthians (verse 7) to warn against being idolaters, as some of Israel were, who "sat down to eat and drink, and rose up to play." This is a reference to Exodus 32, where Aaron and the children of Israel made a molten calf to worship, while Moses was in the Mount—" . . . and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt." What an offence to the One who had in truth become their God, and who had in mercy brought them out of bondage. Yet, in Israel's eyes, the offence was not recognised at all, for after they offered offerings to the calf, the record is, "the people sat down to eat and drink, and rose up to play." In Psalm 106, we read of the same abomination (verses 19—22):"They made a calf in Horeb . . . Thus they changed their glory into the similitude of an ox that eateth grass. They forgat God their saviour . . . " — 2 —

THE REMNANT It is unbelievable that such a select people could do so. Yet, brethren and sisters, the same danger is present with us. How easily the human mind can forget God ! In less than 40 days, Israel had departed to idolatry, in spite of their having seen in the Mount the evidence of God's Power. How close God had been in the thunder, the lightning, the smoke, and the voice speaking to them. Yet they forgot Him! He has been close to us too. We have seen His Power working, proving, shaking, and have been filled with awe and fear. Do we sometimes forget this ? Do we put other considerations before Him in our hearts ? Do we allow temporal things to come before God ? And when this is done, can we, like Israel, fail to see the enormity of our offence, going on in our own way, "eating and drinking, and rising up to play."? The danger is very real, brethren and sisters, the more so as it can insidiously creep in so that before it is recognised, it can cut us off from the Holy relationship of being His People. Leaving the First Love The Apostle next speaks of Israel's offence in committing fornication. The record of this is found in Numbers 25, where we find that Israel joined themselves together with the daughters of Moab and as a result, began to worship Moab's gods. The decree of the Almighty through Moses was (verse 5) " . . . Slay ye every one of his men that were joined unto Baal-peor." All those who followed Balaam's doctrine were to be slain. This plague of death was stopped only by the faithful act of Phinehas, but not until 24,000 were slain. Surely it was a judgment upon Israel for the failure to realize their holy position as God's children, and for not keeping themselves separate from all that is abominable to Him. Today those who are striving to be His children are in the same position as Israel in the wilderness—a separated people with whom the Almighty, through His Spirit, dwells to direct them in accordance with His Will. Paul recognising this, writes in II Corinthians, 6 : 16—18 :— "For ye are the temple of the living God ; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." — 3 —

THE REMNANT Can we grasp it, brethren and sisters, that the Almighty should dwell in us ? How blessed the position, and how holy ! Yet it can be lost if the need for separation from the unclean is not fully grasped. Just as Israel failed to appreciate their holy position, and joined themselves in heart or in spirit to the nations, so losing the protection of their Father, so we today can lose His presence for a similar lack of perception. Is it not always the case that if the difference between the clean and the unclean is not perceived, the heart is soon lead away from the love of God, and something else takes His place there ? Paul's warning is clear and must speak to us through the example given. Tempting Christ He next warns of tempting Christ as Israel did, after which they were destroyed of serpents. To what was Paul referring ? In Numbers 21 : 5—9, we read of Israel's being bitten by serpents and saved from death only by looking upon the serpent of brass raised by Moses. Why did this happen ? Israel spake against God and Moses—" . . . Wherefore have ye brought us up out of Egypt to die in the wilderness ? for there is no bread, neither is there any water; and our soul loatheth this light bread." They murmured especially against the manna, the Bread of Life. We find the word "loathe" means to "be weary." They spoke of the manna as "light" bread or as the word means, of little importance or consequence. On another occasion, Israel complained against the manna, saying (Numbers 11:6) "But now our soul is dried away: there is nothing at all, besides this manna, before our eyes." This food was for their sustenance until they were to be given the promised inheritance, but they thought more of gratifying the flesh with the foods of Egypt. As a result of their despising the food from heaven, as shown by their preference for the things of Egypt, many were bitten by serpents and suffered death. Yet the Almighty provided a means of escape—the brasen serpent raised upon a pole symbolised the Lord Jesus provided for the redemption of His People from death. The record in Numbers is that only as they beheld the brasen serpent did they live. This word "beheld" also means "have respect or regard for." Was this teaching Israel that it was only according as they had regard or respect for the Redeemer, the Messiah, (the one whom, in a figure, they had loathed and called of little consequence), that they would be freed from death ? Let us, brethren and sisters, bring this example to ourselves. In what way may we be bitten by the serpent and so die, as Israel ? Can we also be weary of the continual food given to us by the Almighty ? In order to survive spiritually, there must be a constant — 4 _

THE REMNANT eating of the Word of God—an application of our minds and lives to the doing of His Will. All else must be shut out as it distracts from that purpose. How easy at times to murmur against such a lot, if the heart is not really in it, but is desiring other food. Can we remember Paul's words in Philippians 2 : 12—16 :— " . . . Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world."? Such is the determination of true brethren of the Lord Jesus. Though Israel's failures are often read, we must guard lest the warning voice is unheeded. We can be helped if we are searching and watching. Paul's admonition was, "Let him that thinketh he standeth, take heed lest he fall." There is no room for self-confidence, but a real need to be alert and circumspect. We ought to question, Who is honoured by our word, our thoughts, or our deeds? Is it God? J.A.DeF.

The History of the Truth in the Latter Days "Christadelphians" and "Re-union." Gratitude must be felt that courageous action inspired by Dr. Thomas in 1866 removed from the Household those errors of darkness which, if allowed to continue would have quenched the light. It seems impossible that those who were once enlightened should entertain any idea of the possibility of "eternal torments" for the wicked, that there may be after all a kind of "personal devil," and possibily man may have an "immortal soul," but such is the perversity of human nature that there is always a grave danger of "falling away," whatever profession may be made to the contrary. And it will be recognised that a "falling away" means a return to the world and its darkness, where, without hope and without God, judgment of condemnation must be awaited at the appearing of Christ. How true the words of the Apostle— "Better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them." (II Peter 2 v. 21).

THE REMNANT It will be observed that in the cleansing of the House of the Son of God in 1866, it was not so much the errors themselves which destroyed the faith of some, but the refusal through a mistaken sonse of charity, to condemn those holding the errors, and to separate from them. Withdrawal is a painful procedure, but as necessary as the surgeon's knife if the Body is to be preserved from destruction by cankerous growth. During this trial in 1866 the wise and forthright counsel of Dr. Thomas meant much. He could see how easily the Truth resurrected from darkness could be re-buried under the errors of Christendom brought into the Body. Hence his defence of the Truth was vigorous to the point of offending some, lest that which in the mercy of God had been gained should be lost. Now a trial of a different kind was to overtake the brotherhood, by the loss of one whose spiritual insight and counsel as a father had meant so much in the building up of the Ecclesias in Britain and America. The death of Dr. Thomas, 1871. On Saturday, March 19th, 1871, a letter received from the Doctor's daughter by Robert Roberts was kept with wifely care until dinner was over. It brought the solemn news that Dr. Thomas was dead. The words which follow are those of Robert Roberts— "The announcement, though so quietly made, was more than startling; it was bewildering, overwhelming, crushing. I felt as if the sun had been extinguished; as if life had been robbed of all interest. It was indeed a day of blackness. We were to have had a tea meeting of the Sunday School teachers that evening. The holding of it was impossible . . . Next day (Sunday) at the breaking of bread, I reported the news I had heard. There was nothing but sobbing all over the meeting for several minutes . . . Afterwards I found solace in reviewing the history of the truth since the days of Paul to the days of Dr. Thomas, with reference to its glorious finish at the Coming of Christ." Dr. Thomas was laid temporarily to rest in Jersey City Cemetery, awaiting the visit from England for the final interment. This took place seven weeks after his death, on Sunday, April 30th, 1871, at a new cemetery lying outside the city, viz. Greenwood Cemetery. Now a great population of dead lie there. There are acres of tombstones of all shapes and sizes, and to try and find any particular grave without a guide might take weeks. There is provided at the entrance to the cemetery a Record Office where graves can be located by name and time of death. A visit to this office is an — 6 —

THE REMNANT experience not to be forgotten. Racks and racks of cards fill the walls, each card referring to some buried dead. Asked to be given the position of the grave of John Thomas, we were surprised to find there seemed to be hundreds of Thomases in the file and not a few John Thomases. "When did he die?" asked the clerk. The date when given narrowed the search, and when the clerk said, "Here is one John Thomas died 5th March, 1871 and for some reason not buried until April 30th," we knew this was the one we desired to see. As the clerk turned over the many cards, representing a sea of dead men, and eventually finding the one in which we were interested, we could not help but admire the efficiency of the filing—the finding of one particular name out of so many thousands—and then the thoughts went to the divine records, the "books" which are to be opened, and how the recording angel will be infallible on the day of account; none will be missed who should be raised; none will fail to receive the reward who in mercy is accounted worthy; and none will escape the punishment which he has merited. From maps in the Office the location of the grave was shown and with the courteous direction of the clerk we were soon before the grave of the one who had done so much to deliver the Truth from all the superstitions and fables of Christendom. Conviction was absolute that the earth which covered those remains, now having lain in the grave some eighty five years, would be broken open at the "last day," and he would come forth to receive the righteous judgment of Christ. Reading the epitaph on the tombstone brought poignant feelings. "Here lies, in brief repose, waiting the return of the Lord from heaven, John Thomas, M.D., Author of "Elpis Israel," "Eureka," "Anastasis," "Phanerosis," and other works, in which he demonstrated the unscriptural character of popular Christianity, and made manifest the nature of The Long Lost Faith of the Apostles During a busy life, by mouth and pen, he contended earnestly for the faith once delivered to the saints, and at his death left behind him as the result of his labours, a body of people, in different parts of the world, known as Christadelphians To continue the work begun." — 7 —

THE REMNANT Poignant were the feelings indeed as the inscription was read, and the last phrase had a saddening, a sickening effect. Whatever would the Doctor, were he to rise, think of the many diverse sects of "Christadelphians" now? Would he feel that they had all been vigilant in keeping the Truth free from the corrupting influence of error? Would he feel that those bearing the name were in doctrine and practice a true witness to the name—"brethren of Christ, Christ's brothers"? Or looking first to one section and then to another would he not feel that the "work begun" had been ruined by the subversive work of error and worldly practices—much in the same way as the work of the Apostles was overthrown within a short time of the death of the Apostle John, leading to the establishment of an "abomination" calling itself Christ's Church, but in truth only a dreadful profligate counterfeit, fittingly designated the "mother of harlots"? What causes loss of the Truth ? Here it may be profitable to reflect on the question, What causes a body professing the Truth to lose it? Or perhaps first of all the question should be faced, Is it possible for a body of believers to lose the Truth whilst still professing it? The answer is, undoubtedly, Yes! It is possible to lose the Truth and become the adversaries of Christ—the "Synagogue of Satan"—whilst still professing the Truth, as the history of the early churches shows. (Did not some in Smyrna claim to be "Jews", a term of much significance which nominal Christians would never use, but only those having had the Truth?) What is it then which can cause those having the Truth to become Satan-adversaries, though still professing to be Jews, i.e., Jews inwardly? Is it not the embracing of a lie ? "There is no lie of the truth", says the Apostle John. How many "lies"—false teachings or doctrines—can be introduced into the Body before the Truth is lost and Christ departs? (Let it be clearly understood what is meant by "introduced." A lie—some false doctrine—may be propounded in the Body, bringing disturbance and contention and upsetting the whole Body, and when this happens either those holding the lie, together with those condoning it, must be expelled if they refuse to reject it, or the rest of the Body must agree to retain them as Christ's brethren together with the lie). Understanding the word "introduced" in this way, may the question be repeated for thoughtful readers to consider— How many "lies"—false teachings or doctrines—can be introduced into the Body before the Truth is lost, and Christ departs? Certainly, He left the Ecclesias long before these formed the nucleus of the Roman Catholic Church in A.D. 312. This question will be seen to be of vital importance, and doubtless will exercise — 8 —

THE REMNANT the mind of every thoughtful reader, anxious to be delivered from all counterfeits and in the day of account to be found with Christ. It is in this spirit, a spirit to please Christ, that this "History of the Truth in the Latter Days" is being considered, and so another page is turned over to the next trial brought by error to the brotherhood. 1873. Another "falling away" by a "renunciation" that Christ had "sinful flesh", and was redeemed by His own sacrifice. Just over two years after the Doctor's death the brotherhood was convulsed, both in Britain and America, by the introduction of a "new" doctrine. This "new doctrine" touched the core of the Truth —the nature of Christ and His redemptive work. It had been developed by one of the early workers in the Truth, David Handley, of Maldon (please note this name for reference will be made to it later), and was largely propogated by Edward Turney of Nottingham. Both had been influential brethren, the latter having taken an important part in the great Fraternal Gathering in Birmingham in 1872. Edward Turney had a most impressive personality, being of scholarly appearance, and was "a good speaker." The Nottingham meeting was shocked one Sunday morning when he exhorted and commenced by saying that he wished to renounce certain teachings regarding the nature and redemptive work of Christ. Brethren and sisters scarcely knew what to do; whether to stay or go out. In his preamble to a later written account he declared— "Whatever I have taught by mouth or pen contrary to the views of Jesus Christ herein set forth, I now renounce." This freely admitted change or renunciation, gave currency to the term "Renunciationist" and "Renunciationism." The division which ensued was spoken of as the "Renunciationist Division." Was this a needless and therefore a deplorable schism, or the amputation of a limb of the body, a "hand," a "foot," necessary to prevent the whole body being destroyed in "everlasting fire"? (Matt. 18 vv. 8-9). To answer this correctly—and it is important it should be answered correctly, for "Re-union" seeks to bring back in certain quarters what was cut off at this time—if the cutting off were righteous, then "re-union" must be unrighteous. If withdrawal were necessary for the preservation of the Truth from error, "reunion" seeks to disannul this righteous act. Let it be said at once that "Temperance Hall" has not sought "re-union" with those that remain of Edward Turney's group, but it will be shown that there are some of "Suffolk Street" who disagree with the "division" which took place at this time and blame those who separated from Edward Turney and from those with him. _

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THE REMNANT The trouble quickly spread from Nottingham to Birmingham where Edward Turney delivered an address in the Temperance Hall on the 28th August, 1873. This was arranged by supporters of Edward Turney and thus the "leaven" began to spread. He commenced by saying— "I am here tonight in response to several invitations in writing . . . to set before you . . . the "New Light" which I have received from conversation with our Brother Handley of Maldon. From my understanding of it, it seemed to me a matter about which we ought rather to pray and to weep than quarrel and denounce, and I feel like that tonight. I take it that I am only partially understood, and in some cases not understood at all; but when upon my feet having as a rule the faculty of making myself understood, I do not despair tonight—however dim my writings may be—of reaching your understandings." The address lasted some two and a half hours, leaving no time for questions by R. Roberts or for the latter to defend himself against certain grave accusations made against him. During the course of this long address, the "New Light" showed a fundamental alteration compared with "Christadelphian" teaching. The "New Light"—or "Darkness" ? Up to this time the brotherhood believed and taught as a vital principle of the Truth that Christ was born under the Adamic curse, the curse of "sin and death," and yet was without sin: that He struggled against this inherent tendency to sin all His life and "learned obedience" by the things which He suffered. Moreover when He was crucified He was condemned by being hanged on a tree, not only "for us," but also in respect of Himself, for that nature was inherently rebellious against God and was worthy of condemnation. To this Jesus subscribed—"not my will, but thine be done." Although Jesus died, seeing He had not sinned, God in justice could raise Him from the dead, and as a reward for faithfulness grant Him life eternal. Those appreciating how right God was in condemning sinful flesh, which is common to all mankind, including Jesus, can be baptised into His death which glorified God, and be raised as a "new creature" in Christ Jesus, with the promise of a "better resurrection." Here, all too briefly, is stated the wonderful provision of God in Christ whereby the justice of God, and be raised as a "new creature" in Christ Jesus, with the first of all of His Son, His firstborn, and then of all those who are truly His. _

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THE REMNANT The "New Light" of Edward Turney and others denied this "wholesome doctrine" at its very foundation. Jesus they said was not under the Adamic curse of "sin and death," alleging as one of the reasons that God was His Father and not a man. His life in consequence was "free" from this curse, and in the discussions at the time and since it has been claimed that Jesus had a "free" life. The argument was elaborated in so-called proof by saying Jesus came as a "ransom for all"; and how could He pay a ransom if He, Himself were under bondage? So, like the Churches, it was said that whereas all men were condemned to death, Jesus was not; but He died as a "substitute," to pay the ransom price. This was to satisfy God who required this price to uphold His justice and provide for the escape from death of those who were condemned and desired release. Here was heresy of the first magnitude: a denial of the very basis of redemption, and a charging of God with the condemnation of Jesus in the manner of His death—for "cursed (condemned) is everyone that hangeth on a tree"—when He ought never to have been condemned. To argue that it was "for us" does not alter this. God will never condemn a man who does not in some way deserve it, that others might benefit. He will not do evil that good may come. The beauty of salvation in Christ is clouded by the "New Light" which in scriptural language is "darkness." By it the justice of God is insulted in condemning one who it is alleged was not worthy of condemnation. Further the appeals of Jesus for deliverance from the wretchedness of His nature, shared intensely by every devout son of God, are made of none effect, for was it not this nature with all its sinful tendencies which was so justly condemned? Further Darkness This "New Light" or rather "darkness" led, as all error does, to further darkness. It came to be argued that God would not create a nature which tended to sin, as this would make God an abettor of sin. So the preposterous proposition was made, in the words which follow, that every human tendency is good, and only becomes sinful when not controlled— "If any of the senses or faculties of man are sin, then God is the author of sin. There is not in fact, one inclination in all the human mind, but what, when you come to consider it, is good in itself. It is only when these inclinations are allowed to run on without restraint, that sin occurs. This may be seen in a moment by considering some of those passions, which, unguided, lead to the grossest crimes: God commanded His new-made earth to — 11 —

THE REMNANT "multiply" and replenish the earth; but He also said "Thou shalt not commit adultery." How subtle are the words of those who have lost the Spirit of Truth! Where there is a spiritual mind there will immediately be a revulsion to such a specious claim on behalf of sinful flesh. Those who really feel the powerful working of sinful flesh, "groan, waiting for the adoption, to wit, the redemption of the body", knowing full well that there springs spontaneously out of the human heart—"evil thoughts, adulteries, fornication, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness." Who will deny the flesh is proud, yet who dare say God is proud? No, 'once the path of simple truth is left, many, many errors appear, making the darkness more dark. During his address, Edward Turney referred to Robert Roberts in the most scathing terms. The following is typical— "I have renounced the Papal myth of 'sin in the flesh' by which Mr. Roberts is yet bewitched, hence his utter-ignorance of the matter, and blank contradiction of himself when dealing with the subject. But instead of trying to enlighten me . . . he said, first I had renounced the truth, next, had abjured the faith, finally that I had never understood the truth. At this last statement I began to compare notes . . . You see brethren, that short of time as Mr. Roberts professes to be, he can find time to write such epistles as these. If he were to refrain from the unchristian practice, and calmly study the matter for himself, 1 am positive he would, like a great many more of us, be ashamed of the great amount of matter he has published." Throughout the discourse Mr. Turney addressed the audience as "brethren" but always spoke of "Mr." Roberts. To a young man of thirty-four this brought a great trial, the worst feature of which was that the Truth was imperilled. Personal accusations such as the foregoing hurt much but can be borne. They are to be expected from those who are in opposition to a defence of the Truth. The Lord experienced it to a bitter degree, and He warned that His brethren would. The gravest aspect was how would the Truth fare? Could there be continuance with that which was "darkness"? Yes, but only at the loss of the fellowship of the Father and Son. "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth." (I John 1 v. 6). — 12 —

THE REMNANT Preserving Fellowship with the Father To preserve this inestimable privilege of fellowship with the Father, withdrawal was necessary from those who consented not to the "wholesome words of the Lord Jesus." This involved, as in every division, those who were in error, and those who would not separate from the error, whilst professing denial pf it. In Nottingham, the largest meeting in the country where the error started only sixteen came out at first, refusing to "walk in darkness." In Birmingham and other places in Great Britain and America there was division, but happily the number going over to the darkness was very much less than in Nottingham. The issue eventually came to be placed before all the Ecclesias, either directly or indirectly. In London the following declaration was made as reported in the "Christadelphian" for January, 1874— "It is true that we have no infallible person to guide us, but we have an infallible authority, namely the Bible, and it is our duty to take it as our guide . . . On the question of fellowshipping believers in false doctrine, it speaks with no uncertain sound: and it is at our peril that we neglect these injunctions. In regard to the point in dispute both views cannot be right; one must be right and the other wrong. And as it affects a vital point—the very foundation of redemption—those who hold the true belief ought to have no fellowship with those who hold the false one . . . The fear of a "scandal" in consequence of a separation should not influence any brother or sister who desires to obey God; it is of little importance what men may think. The great question is, What does God think? What do the Scriptures enjoin? This you have already had placed before you . . . For these reasons I trust that you will repudiate one of the most subtle and pernicious heresies which has arisen since the day of Pentecost. The question before us is, Who will stand on the Lord's side? Only those who do so now will be permitted to stand on His side in the not far-distant day of His appearing." The Issue—Light or Darkness ? Here was no pleading for a scriptural tolerance, staying with those in error beyond the appointed time to try and convert them; no! but rather a clear-cut issue as between "light" and "darkness," "fellowship with God" and "fellowship with the world."! The faithful scriptural stand taken saved the Truth. The "leaven" was purged out. Those that "troubled" the brotherhood with the "New Light" were cut off according to divine precept. (Galatians 5 v. 12). — 13 —

THE REMNANT Typical of many Resolutions passed by different Ecclesias is the one from Edinburgh reported in the "Christadelphian" for July, 1874— "We, the Edinburgh Christadelphian ecclesia . . . take this opportunity . . . in consequence of the special circumstances which have arisen among the ecclesias throughout the country in connection with the Renunciationist teachings concerning Jesus Christ, of declaring our unswerving adherence to the faith which we have maintained on the subject in past times (stated in our printed Basis of Association). We consequently express our entire repudiation of the doctrine which teaches that Jesus, though seed of the woman, of Abraham, and of David, had a "free life," and did not inherit by nature the condemnation of death, which has passed upon the human race, of which he was a member, in consequence of Adam's disobedience. We further wish to express our cordial sympathy with the brethren in divers parts, who are faithfully contending against the cunningly devised fable of Renunciationism: and hereby distinctly declare that we have no fellowship with the doctrine or with those who maintain it." From the foregoing it will be clearly seen that the issue was viewed by faithful brethren as between "light" and "darkness." Those forsaking the light were regarded as going into the darkness, and were without God. Were they still brethren—Christ's brethren? Please listen to the words of R. Roberts on this point in answer to the question— "Why do you speak of Edward Turney, David Handley ? Why don't you call them 'brother,' or at least give them the title of 'Mr.'?" Answer— "We have no wish to be harsh or discourteous. The men referred to have had a certain standing in the Truth by their profession. 'Mr.' would conceal this. Yet their present position being one of 'renunciation' of what they believed, they cannot be called 'brother' without implying that the doctrine of the sacrifice of Christ is of no importance . . . "True that a man once a brother is always a brother in the technical sense, till the Lord cut him off at the judgment seat; but if he depart from the faith the term ceases to be a convenient description of him." — 14 —

THE REMNANT These sound words may come as a shock to some modern "Christadelphians" who have come to use the word "Brother" indiscriminately, and without any idea of the sanctity of fellowship with God and His Son which is implied in the word. Statement of Faith To protect the Truth from a repetition of the Renunciationism error there were added certain clauses in the "Doctrines to be Rejected." Does not this show the limitation of any Statement of Faith, in that experience of error requires its expansion as a safeguard, and consequently it can never be taken as complete in itself. Many "Christadelphians" have become moribund in their consideration of the "Statement of Faith" on account of this, and have tended to exalt it above the Word itself, particularly in respect of those precepts not expressly mentioned in the "Statemnt of Faith." It is wondered how many "Christadelphians" today will understand the items which were added because of the Renunciation Division —under "Doctrines to be Rejected"— "That Christ was born with a 'free life'." "That there is no sin in the flesh." "That Christ's nature was immaculate." The claim is made on the one hand that without a satisfactory understanding of these things, there cannot be a true baptism, and yet how many who say this will agree that when items of the Truth are renounced or no longer believed, then fellowship with the Father will cease? Surely what is necessary for baptism and the commencement of fellowship with God must be equally necessary for a continuance of that fellowship. The present position There are still a few disciples of Turney in Great Britain who remain as a separate people but are willing to acknowledge "Christadelphians" as their brethren. The dogma of Turney respecting the nature of Christ has erupted in one or two places—in Australia by the mouth of one named Bell, and in America by the writings of one called A. D. Strickler. Elements of the latter are in direct association with the Temperance Hall. It would seem that distance has been presumed to be sufficient safeguard against defilement, but such was not the view in the days of Robert Roberts nor indeed is it the scriptural view. Perhaps the worst feature of all in looking at the Re-union between "Temperance Hall" and "Suffolk Street" is that those who were responsible for the jeopardy of the Truth by their "New Light" are acclaimed as "Pioneers". Concerning the originator of — 15 —

THE REMNANT the "New Light", David Handley, he is included (in a Suffolk St. article) in the list of pioneers in the following words— "There were Brother and Sister of Maldon, Essex, friends of Brother David Handley and who, through the good offices of David Handley heard Dr. Thomas at Maldon . . . Brother David Handley later took up the 'Free Life' theory, but realising his mistake, honourably gave it up." To excuse David Handley's work of making shipwreck of the faith by his "New Light" as a "mistake" shows the gravity of what took place at this time is not appreciated, and that through the work of David Handley and Edward Turney the faith of many was overthrown. To suggest that David Handley was a pioneer of the Truth, and in the next sentence speak disparagingly of Robert Roberts, shows what is likely to be accomplished by Re-union ! Before moving on to the next trial for the Brotherhood, may the question be posed for the thoughtful reader in connection with this one— If this division of 1873, like the previous one of 1866, was necessary to preserve the Light from the intrusion of darkness—then what of Re-union? Is Re-union a means of building a hedge between truth and error, or is it rather a further step in the breaking down of that hedge which stalwarts of old faithfully built and maintained at much cost of pain and suffering? What was said to Israel in similar circumstances ? "O Israel, thy prophets are like the foxes in the deserts (i.e. deceiving and being deceived). "Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord." (Ezekiel 13 v. 4) (to be continued . . . )

" The Signs of His Coming and of the end of the world " Never in the whole history of the world has the international situation presented such a telling picture to the servants of God. On every hand the prophesies of Scripture can be seen to be taking shape in a way which can only be described as startling. No one with a regard for the Word can fail to realise that the return of — 16 —

THE REMNANT Christ, so long awaited, is now very near, and the promise of Christ comes forcibly to mind— "This generation shall not pass away till all be fulfilled." (Luke 21 v 32). The full import of this promise can be felt only by allowing the mind to traverse mentally the last twenty-five years. In 1930, there was no great power to the north of the promised land. At that time Russia was a rather unknown factor, viewed by the rest of the world with mixed feelings of contempt and fear. Little did men then realise that within the space of a single generation she would become the world's dominant power, controlling nearly half of the world and instilling fear into the other half. At that time, too, twenty-five years ago, there was no nation of Israel in existence. Although Jews by their hundreds were returning to the land of their forefathers, Palestine was still pre-dominantly Arab, and under the unhappy control of Britain. To the children of God the returning Jew was an encouraging sign, which, as events have proved, was only a foretaste of the immense changes in the land which the passing of a generation has seen. Now for the first time for 2,000 years, maps of the world bear the name "Israel," a sight which would indeed have quickened the hearts of the brotherhood a generation ago. Again, in those days, it seemed difficult to comprehend Christ's reference to a time when " no flesh should be saved," except by divine intervention. Although the whole technique of war was rapidly becoming more fearful and devilish, involving bigger and bigger battleships, and heavier and heavier tanks, yet the possibility of all flesh upon earth being destroyed hardly seemed conceivable. Such, at any rate, was the outlook twenty-five years ago ! Today people do not need to be reminded of the possibility of universal destruction. The advent of the atom bomb has made this warning of Christ shine out with fearful brilliance. Thus it is daily becoming more apparent that world events on every hand are pointing to the immutabiliy of Christ's promise that "this generation shall not pass away till all be fulfilled"—a promise which means nothing less than that the very generation which should see the Signs beginning to be fulfilled should also see the return of the Son of God. How we should strive to "gird up the loins of our minds"! False Christs There is, however, one aspect of Christ's coming which is rarely given the consideration it deserves, namely His warning of "false Christs." The Lord Jesus was at pains to forewarn His disciples of "false Christs and false prophets" which in the last days should — 17 —

THE REMNANT arise, deceiving many, including if it were possible, even the elect. Such were to be identified by their declaration of belonging to Christ—"I am Christ"—and by their proclamation that "the time draweth near" (see Luke 21). Here is not a reference to the large influential world-wide churches which make up orthodox religion, but rather to those many smaller sects which in the last century have arisen, teaching and preaching that Christ is at hand. One would imagine that all whose minds are exercised about the "Signs of the Times" would be alive to this warning, and fearful of being one of the deceived. Such, however, is not the case, for the simple reason that the human heart is " deceitful above all things and desperately wicked." It has a convenient way of dealing with this warning from the Son of God. "O, yes," it reasons, "I know it says there will be false Christs at the time of the end, and how true! Just look around at the many sects now prophesying Christ's return, but whose beliefs are not in accordance with the Word " By specious arguments like this, every warning and every challenge is adroitly deflected and never allowed to penetrate the mind or touch the heart. To the dispassionate observer, the spectacle can only seem ironic; a host of differing religious Bodies each hastening to proclaim "the time draweth near," yet refusing to concede even the remote possibility of being one of the false Christs. This human weakness is particularly evident when it comes to a consideration of the seven letters in the Revelation. Many of these letters contain serious accusations—some in Ephesus had lost their first love, in Pergamos the doctrine of Nicolaitamsm, "which thing I hate" was countenanced, as also that of Balaam. Sardis was apprised of the fact of being dead despite having a name that she lived, whilst Laodicea was condemned as being "wretched and miserable, and poor and blind and naked." For nearly two thousand years these letters, comprising the last personal message from Christ to man, have remained a witness, a challenge, a warning: but of all the many thousands who now proclaim the coming of Christ, how many really pay heed to them? It is fashionable either to ignore the letters altogether, or to pass on their condemnation to other sects and denominations. The question, "Am I myself guilty of these things?" is rarely, if ever considered. Soon Christ will be here—"this generation shall not pass away till all be fulfilled"— and many will say, " Lord, Lord, have we not prophesied in thy name? and in thy name done many wonderful works?" Whether or not the reply will be "Depart from me, I never knew you" depends on our attitude now, and in particular on whether we are prepared to pay as much heed to the warnings, as we are to the "Signs of his coming, and of the end of the world." J.R.M. _ 18 —

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News from the Ecclesias Beeston (Notts.)— Adult School Room, Acacia Walk, Beeston. Sundays: Breaking of Bread, 11.0 a.m. Sunday School, 2.0 p.m. Bible Class, 3.0 p.m. Thursdays : 7.45 p.m. at the People's Hall. Since our last "News" we regret it has been necessary to withdraw fellowship from Bro. S. H. Elston and Sister L. Elston, and from Sisters O. Hayes and L. Richardson, on account of their refusal to wholeheartedly repudiate a wrong withdrawal (of two and a half years ago) which they had originally agreed was unscriptural. HJ.S. Criccieth.—Pentrip, Black Rock, Portmadoc. Sundays : Breaking of Bread, 11.0 a.m. Revelation Study, 3.0 p.m. Arrangements have now been completed for a lecture in Portmadoc on Friday, December 28th. The work continues of endeavouring to help one who appears to be seeking the pearl of great price. —per J.R.M. Eden, New York.—Grange Hall, Church Street. Sundays : Breaking of Bread, 11.15 a.m. Sunday School, 10.0 a.m. Revelation Study, 1.30 p.m. Bible Class: Mid-week alternately in Forestville and Hamburg. We are encouraged in the continued response of the one who has been seeking into the requirements of the Truth for so long a time. Recent notices placed in four of the British Columbia papers, are bringing requests for literature and information. This past month's extra effort has seen the preparation and mailing of 1,500 letters into Orchard Park and Hamburg. These pointed up the seriousness of the Middle Eastern situation, and invited a sending for literature, which would show how Bible prophecy is thus being fulfilled. J.A.DeF. — 19 —

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Enfield—6 Chase Hill, Enfield. Sundays: Breaking of Bread, 11.30 a.m. 2.30 p.m.

Sunday School

We are very pleased to take part in the distribution of the new pamphlet "A Key to the Scriptures" in the Enfield area in the hope that there will be some who will respond to His call. M.McD.

Manchester.—Memorial Hall, Albert Square, Manchester. Sundays: Breaking of Bread, 11.30 a.m. Lecture, 3.15 p.m. Thursdays : 7.15 p.m. at Onward Hall, Deansgate. Law of Moses Class : Second Saturday each month at 3.30 p.m. The brethren and sisters are greatly looking forward to the visit of Sister Hazel Glenn of Eden, New York this month and rejoice in the provision of these meetings at this time, as a further link with those with whom we are united across the seas although separated by so many miles. The article on "The History of the Truth in the Latter Days" has aroused considerable interest and difficulty has been experienced in supplying all the requests for copies. It is hoped that it will be instrumental in directing minds to where is The Truth in the present perilous times. The Annual Sunday School Party and Prizegiving will be held on Saturday, January 5th, if the Lord wills, subject—The Life of Joseph, and we are looking forward to the company of brethren and sisters with their children from other ecclesias. W.V.B.

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