Does your correspondent intend this flat denial of the existence of my answer, which was at the time under his eyes, as a desperate plunge to extricate himself from the unenviable position in which he found my letter had placed him? Because he is now a student at St. Bees, with a prospect of admission into the ministry of the established Church, has he allowed himself to be so inflated by pride and a sense of self-importance, as to imagine that he has only to assert that I have never published any answer whatever to his charges, and that your readers will at once believe him, and admit that they have been under a wrong impression, that their memory has not served them aright, when they supposed that they had read my answer in the "Times" of the 1st instant ? With such an antagonist, how am I to deal?

I have replied to his first charge, that I never received one shilling from the African Civilisation Society; to his second, that my former statement, respecting ground having been cleared at Domonasi, instead of being false, was within the truth; to his third, that we have, in fact, two schools at Kumasi, instead of one; and to his fourth, that the native members of our society at the Gold-Coast, whom he stigmatizes as living in heathen concubinage, are, in reality, living in what the great Apostle of the Gentiles teaches us to regard as the marriage-state. To the lengthened replies to "Omega's' charges, which I have thus given in my letter of the 29th ultimo, I have not only received no answer, but it is daringly maintained that I have never offered any reply at all! By that letter, however, I must claim permission to abide; and to it I respectfully direct anew the attention of your readers, for my refutation of the calumnies by which I have been assailed.

The only point on which I feel called for a few moments to dwell, is the attempted substantiation of the last charge, on the subject of concubinage, which "Omega" now offers. To prove his charge, he gives a schedule, classifying our members at Anamabu, as "single," "married," or ❝censors:" and he asserts that the last class are those who live in heathen concubinage. This attempt to establish his charge against me only serves to confirm my former answer. I have shown that when a native convert is allowed the privilege of Christian communion, although his one wife may as yet be a Heathen unbeliever, we place him and his wife under instruction, with a view to the future recognition of the existing marriage-tie between them, in the house of God. Now, of course, we keep a list of persons who are in such circumstances, as distinguished

from those members whose marriage has already been either celebrated, or recog nised, according to the Christian form; but in saying that those whom he calls ❝censors are living in heathen conenbinage, I again assert that he slanders the Apostle, whose directions we follow, equally with myself and fellow-Missionaries.

I would, however, before I pass from Anamabu, ask why it was, supposing the society in that place was in so demoralized a state in March, 1842, as "Omega" asserts it to have been, that in a letter addressed to me only on the 25th of the preceding month, he says of that very society now so grossly slandered by him, "When I reflect on the small amount of European ministerial labour and supervision with which they (the members) have been favoured, I am surprised at what has been done and is doing?" And why, again, I demand, did he in a letter, addressed to the Missionary Secretaries, to which I alluded in my last as giving as glowing a description of the advancing state of our Mission as had ever been published by myself,—why did he in that very letter, dated "Anamaba, June 27th, 1842," report, "Our society in this place is in a pleasing and prosperous condition?" These statements and his letter of this day cannot both be correct; and if his former statements respecting the Anamabu society are to be admitted, then is the charge now preferred against that society contrary to truth.

In his next illustration "Omega" is singularly unfortunate. He refers to DixCove; and says that when he went to reside at that place, he found fourteen persons in our religious society, three of whom, as he asserts, were living in a state of concubinage; and, as proof of the correctness of this statement, he adds that one of these three, of the name of Myles, was married by Mr. Allen, a Wesleyan Missionary, in March or April, 1843, and that on the same day Mr. Allen baptized a child of Mr. Myles, two or three months old, although Mr. Myles had been recognised as a member of the Wesleyan society at least eighteen months. Now, how stand the facts of the case? Simply thus: "Omega" was the first English Missionary ever placed at Dix-Cove; he was at that station when he resigned his connexion with the Gold-Coast Mission on the ground of his dissatisfaction with my proceedings. I had never so much as visited Dix-Cove till about fourteen months after he had been placed there, and no other Missionary but himself had had Dix-Cove under his care, until Mr. Allen went thither, at the time specified, to take charge of the station in consequence of "Omega's" resignation. If, then, Mr.

But

Myles had been really living in heathen concubinage during the eighteen months of his religious membership, who would have been to blame but "Omega" himself, seeing that the society at Dix-Cove was under his own immediate care? it was doubtless the case that the ceremony performed by Mr. Allen, popularly termed a marriage, was nothing else but a religious recognition of the previous marriage of Mr. Myles according to the established law and usage of the country. In this view of the case, the proceeding harmonizes with our ordinary plan, as explained in my last, and Mr. Myles has been as causelessly slandered as the twenty-eight members of the society at Anamabu.

Before I conclude, I must do one thing for your correspondent, which he seems so reluctant to do for himself,-I must take off his mask. You, Sir, know, that I am now enabled confidently to say, that "Omega " is no other person than John Watson, formerly of the Gold-Coast, but now of St. Bees. Having thus dragged forth into the face of day the dastardly individual who, assassin-like, has repeated his attempt to stab my character in the dark, I now take leave of him in your co

lumns, by asking him whether his own conscience bears him witness that he has stated the true cause of his quitting the Gold-Coast Mission, and preferring his former charges against me to the Missionary Committee; and whether he does not know that I am able to assign a very different reason as the probable motive of his proceedings. The Wesleyan Missionary Committee, and the other respectable parties whom he assails, can well defend themselves; and I shall only add one remark in reference to the African merchants, whose motives he calls in question. If they really have that "pecuniary interest in the Gold-Coast Mission which your correspondent represents them to possess, then does the fact go to establish the conclusion as to the success of that Mission, which he has all along been attempting to invalidate; for it proves that so extensively beneficial is the change which the Wesleyan Mission has effected at the GoldCoast, that it has even become an object of great commercial importance. I am, Sir, your obedient servant,

THOMAS B. FREEMAN. Wesleyan Mission- House, Bishopsgate-Street-Within, Nov. 7th, 1844.

A SECOND letter from "Omega," in the "Times" newspaper of this day, concludes with the following paragraph :

"I cannot presume to occupy more of your valuable space, except with a closing remark on the second Resolution just issued by the Committee. If they sent 'repeated invitations' to 'Omega,' 'Omega' hereby affirms that they never reached him; and he doubts whether they were ever sent. At any rate he calls upon the Committee to authenticate their statement by publishing two of the said 'repeated invitations,' or else he will begin to doubt that the masters at Centenary-Hall are not more veracious than their servants."

In confirmation of the Resolutions of the Wesleyan Missionary Committee, published in the "Times" of Friday, the 1st instant, the truth of which "Omega" thus impugns, the following extracts are given from the correspondence which took place between the officers of the Society and John Watson, on his return from the Gold-Coast, where he had been employed in the Society's service about two years.

On the 25th of July, 1843, Mr. Watson wrote a letter, from London, to the Rev. John Beecham, one of the Missionary Secretaries, who was then at Sheffield, in attendance at the Annual Conference of the Wesleyan Connexion, in which he

says,

"I am happy to inform you of my safe arrival in London, at twelve A.M. to-day, in good health and spirits.

"The communications of the Missionaries now on the Gold-Coast render it unnecessary for me to say anything respecting the work of God in that part of the Mission-field; besides, another important subject presses itself more immediately ou my attention.

"With this you will receive a letter, dated Dix-Cove, Feb. 6th, 1843, a copy of which I placed in Mr. Freeman's hands, and to which he has doubtless sent an answer to the Committee. The resolution expressed in the conclusion has been carried into effect in my return home and appeal to the Committee."

Before a reply could be sent to this communication, information was received at the Conference, that Mr. Watson had been instructed (by the Rev. Elijah Hoole, the only Secretary at that time in London) to proceed as early as possible to Sheffield, in order that his "appeal to the Committee" might be heard and considered by the Conference. That Mr. Watson did actually receive instructions to that effect, was acknowledged by himself. In a second letter, addressed to Mr. Beecham, at Sheffield, under date London, August 3d, 1843, he says,—

"Mr. Hoole recommended me to visit

Sheffield as early as practicable; but, I am sorry to say, that hitherto it has been impossible, and seems likely to continue

80."

The reasons assigned by him for the conclusion that it was not likely that he should visit Sheffield were, delay experienced at the Custom-house in the passing of his luggage, and personal indisposition, which he supposed would render it necessary that he should proceed to the north to see his friends.

Sympathy for Mr. Watson, on account of his sudden indisposition, was produced by the receipt of this letter; but as he proposed to undertake a journey to the north, it was confidently hoped that he would, at all events, be able to call at Sheffield on his way, and secure an arrangement for hearing his "appeal" at some future opportunity, when he might be sufficiently recovered to go into an investigation of the whole case; for he well knew that, as he had, without permission, or previous notice given to the Committee, thrown up his connexion with the Gold-Coast Mission, on the ground that he had matters of complaint against Mr. Freeman, the Conference must, during that very session, decide whether he should be intrusted with the management of a Mission-station elsewhere, or his name should be dropped from the list of probationers. Mr. Watson, however, passed by Sheffield without so much as calling, or giving any further intimation of his movements; and the Conference, just before breaking up, adopted the conclusion that he could not any longer be regarded as an agent of the Society, unless, however, on a personal hearing, he should satisfactorily vindicate the course he had pursued.

Almost immediately after his return to London, Mr. Beecham made known this decision to Mr. Watson in the following letter, dated August 29th, 1843:

"I embrace an early opportunity after my return to town to communicate to you the judgment of the Conference on your

case.

"The economy of Methodism makes ample provision for the protection of our Missionaries against the tyrannous exercise of power on the part of any of their brethren; and it was both your privilege and duty, when you felt yourself aggrieved by the acts of your Superintendent, (the Rev. T. B. Freeman,) immediately to have sent your case, in writing, to the General Secretaries in London,-giving a copy of the same to Mr. Freeman, and have awaited the decision of the tribunal to which all questions of discipline are referred in the intervals of the sittings of the Conference. But, instead of pursuing this

constitutional course, you chose at once to separate yourself from us; for the formal resignation of your connexion with the Gold-Coast Mission cannot be regarded in any other light than as a withdrawal from our body. If the principle were once admitted, that an agent of the Society might throw up, at pleasure, his connexion with any particular Mission, and then deliberately choose his own time to return to this country and claim some other appointment from the Conference, the efficient management of our widely-extended Missions would become an utter impossibility, and their interests might be successively sacrificed by dissatisfied individuals. this the Conference cannot consent; and your name is accordingly struck off the list of probationers, the Conference being unwilling to make any further trial of one who, as far as can be judged from documentary evidence, appears to have acted with so little regard to our laws and

usages.

To

"It is matter of regret that you did not secure a personal hearing at the Conference. The consideration of your case was delayed until it was ascertained that you did not consider yourself well enough to attend; and in order that you may have the fullest opportunity of vindicating yourself, if you object to the decision which I now communicate, you are at liberty to appeal to the President of the Conference, who will give you an opportunity of meeting the Committee of Discipline, and explaining your proceedings at length. Any communications which you may have to make upon the subject, must be addressed to the President of the Conference, City-Road chapel, London.

"Be assured that the writing of this letter is to me an irksome duty. I had hoped that you would become a respectable and useful Missionary."

On the 31st of August, and, it would seem, before this letter had reached him, Mr. Watson, writing from Croft, near Darlington, addressed a letter to the Missionary Secretaries, requesting to be informed what was the conclusion adopted by the Conference in reference to his case. In this letter he remarks,

"I can substantiate every charge that I have preferred, and could, if need be, prefer and substantiate others of a highly criminal character, which I have passed over in silence, justly considering those already made sufficient to justify my conduct in returning home and laying my complaint before the Committee."

The next letter was addressed by Mr. Watson to the Rev. John Scott, President of the Wesleyan Conference, acknowledg ing the receipt of Mr. Beecham's letter

which communicated to him the decision of the Conference. This letter was dated, "Near Durham, Oct. 2d, 1843," and was as follows:

"I presume that you are aware of my having returned to England without the leave of the Missionary Committee, and of my reasons for so doing. I thought the reasons I assigned in my letter to the Committee, dated Dix-Cove, February 6th, 1843, sufficient to justify the course I pursued; but it appears that the Conference has determined otherwise, as I have been informed by Mr. Beecham, that, in consequence of my unauthorized return home, my name has been struck off the list of probationers.

"I hereby write to inquire whether I am to regard the above decision as final, and as an approval of the present state of the Gold-Coast Mission, or not.

"My health and spirits, I am happy to state, are exceedingly good. Should you condescend to favour me with a reply, direct for me at Mr. Michael Watson's, Little-Town, Durham."

On receiving this letter the President consulted with the Missionary Secretaries; and, as the Rev. Robert Brooking, one of the oldest of the Gold-Coast Missionaries, was then on a visit to this country, it was deemed most desirable that, if Mr. Watson did really intend to attempt to substantiate his charges against Mr. Freeman, in opposition to his (Mr. Freeman's) reply, which had then come to hand, a hearing should take place while Mr. Brooking was upon the spot to assist in the investigation. The President therefore wrote to Mr. Watson in answer as follows, under date October 10th, 1843:

"The decision of your case at the Conference is final, unless you appeal against it.

"If you think yourself wronged by your name being struck off the list of probationers, I repeat what Mr. Beecham has already told you,-that you are at liberty to appeal to the President of the Conference, who will give you an opportunity of meeting the Committee of Discipline, and explaining your proceedings at length. From the Secretaries I learn that your letter of reasons for leaving your charge at the Gold-Coast in the manner you did has been placed in the hands of Mr. Freeman, and his answer has been received, so that they are ready to give his answer to your allegations. Should you consider it advisable to make an appeal, it is requisite that you do so at once, as Mr. Brooking, who has some knowledge of the matters in question, is expected to leave England soon, and the Committee of Discipline doubtless will desire to have his evidence."

To this letter no answer was returned until Mr. Brooking had left England, and was on his voyage to the Gold-Coast; when, on the 13th of January, 1844, Mr. Watson thus addressed the President:

"My having delayed to answer your favour of the 10th of October, 1843, will doubtless have led you to conclude that I have resolved to withdraw from all communion with the Wesleyan Methodists. Such resolution, however, I now communicate...

"As I am entering another communion, I should feel much obliged to you and the Missionary Secretaries, to favour me with your testimonials to my character and deportment while I have been connected with them."

To this communication the President, under date of January 13th, 1844, replied,

"For any testimonial to your character which may serve you in your arrangements for the future, I must refer you to the Missionary Secretaries, to whom you are well known;-in nothing which I might write could I speak from personal knowledge. Allow me, however, to say, that it would only be just and honourable were you to propose a repayment of the expense which it cost the Missionary Society to support you in the Theological Institution, while preparing for the Christian ministry, to send you out to Africa as a Missionary, and to bring you home from that country."

It may be proper, in passing, to remark, that no character was given by the Missionary Secretaries; nor was there, in fact, any application for one received at the Mission-House, either from the individual himself, or from any other person, in behalf of the religious community into which he was then entering.

The real name and address of "Omega" having been given up at the "Times” office to a legal gentleman, as "John Watson," now of "St. Bees," it will be seen from the preceding extracts that "Omega" not only had at least two or three invitations addressed to him to appear before the proper authorities, but that he, moreover, acknowledges that he actually received them. In the first instance, in his letter of August 3d, 1843, he acknowledges that he had been recommended by Mr. Hoole to visit Sheffield as early as practicable, to attend the Conference--the ecclesiastical tribunal to which both Mr. Freeman and himself were amenable; on the 2d of October, he acknowledges that he had received Mr. Beecham's letter of the 29th of August, informing him of the decision of the Conference, and that it was for himself to say whether he would