5. Manifestations of inequality even in the places used for worship. 6. The manifest interestedness of many of the teaching class. 7. The non-existence of any fixed fund to render worldly benefit societies unnecessary, and to afford ample sustenance for the aged and needing. Seven denotes perfection, and these seven display a deathly condition. Now for the remedies: 1. Take away the unsympathizing ministers, and introduce a new class-men, in every instance, who have been trained in the congregation of which they are to become the overseers who possess all the qualifications required by the Apostle Paul in his letters to Timothy and Titus: thus abolishing college-made parsons, and having, in every instance, tried men from the people, removing all high-sounding titles, and other distinctions of clergy and laity. 2. Destroy the want of unity, by removing all creeds, and uniting, not on OPINIONS, but on FACTS; receive into your communion every man who believes that Jesus is the Christ, and who obeys Him, allowing him to hold his opinions as private property; abandon all party names, as Wesleyan, Independent, Baptist, &c. and be called Christians, or disciples of Christ. 3. Do as Jesus and as Paul did, viz., give ample opportunity to inquirers publicly to ask questions and state their objections, not when you meet for worship, but at times set apart for the purpose. 4. Let your pastors cease to be the exclusive teachers of the church. Introduce with the breaking of the loaf every first day, the right of mutual exhortation; say as Paul did to the Corinthians, "you may all prophesy one by one, that all may learn, that all may be perfected." 5. Regard the teaching of the Apostle James, and abolish pew-letting-make all seats alike, and pay for the house by the voluntary contri butions of the church. 6. Have a plurality of pastors, as the first churches had; thus divide the labour, and let them all work for their own bread, as Paul commanded (Acts xx.) 7. Restore the contribution, attended to every first day in the primitive churches, called the fellowship. Let each member contribute with the idea that by this institution equality is produced (2 Cor. viii.), and by appropriating a portion of the money now absorbed by the clergy," render assistance from all benefit associations unnecessary. Thus, dear Sir, I have presented you the cure. Let it be applied. "British Christianity" will become Judean Christianity, and all will be well. I regret that space will not permit me to enlarge on these topics. I will only say to your readers, if you wish we had said more, search the Acts of the Apostles, with their letters, and you will get the whole. Yours respectfully, D. KING. CORRESPONDENCE. DEAR SIR-I have just read the article in last HARBINGER by your correspondent (brother, I suppose) J. G. Lee, on State Churches. I agree with him in regard to popular election of pastors, but I think he has laid an undue stress upon the word keirotonea. This, he says, ought to be translated "chosen by show of hands." That this was the primary meaning and derivation of the word, will not be denied ; but, like many other words, it was diverted from its original use, and at the date of the Scriptures was used indiscriminately for an appointment to office or trust, whether by popular election or private authority. Hence it is of no weight or proof on either side. He appears to me singularly unfortunate in his second example of the word, (2 Corin. into the character of an evangelist, a viii. 18-19) unceremoniously exalting brother merely chosen to accompany Paul with the charitable contribution for the " poor saints at Jerusalem." I know nothing more injurious to the cause of truth, than resting its evidence upon untenable arguments; and such, in this case, I consider your correspondent's to be. To draw attention to the dangerous consequences of letting such go forth to the public notice, is my sole motive in making these remarks. In his observations on the laying on of hands in ordination, there appears to be somewhat of confusion. He asserts that this laying on of hands was the medium of conveying some supernatural gift as a badge of office that this right of imposition belonged solely to the apostles, and to those immediately deputed by them. But he says, again, and says truly, that the supernatural gifts bestowed by the apostles, could not be transmitted to a third person. No supernatural badge of office, then, could be conferred by these delegates, and as little by the humble presbytery that laid ordaining hands on Timothy. In fact, I can see no proof of any supernatural gifts bestowed in direct connection with ordination. It was just a solemn mode of designating the chosen parties to the sacred office; and instead of seeing any impropriety in its continuance, I rather think there is so in neglecting it. I understand you have had a recent communication from Brother Morison, by which I suppose you will have had a view of how matters stand with us in this quarter. Praying for success to disinterested labours in its cause. I remain, yours in the love of the truth, J. D. Turriff, February 15th, 1849. your NOTE. We do not hold ourselves responsible for the correctness of every sentiment expressed by our various contributors; nor do we, at all times, reply when differing from them in opinion, and especially when first endeavours are being put forth for the edification of our readers. We have been generally well pleased with the productions of our young friend and brother, J. G. Lee; and we know that he will neither be offended nor discouraged by others expressing their dissent, in a kindly manner, from some of his positions. Respecting the election of elders to rule in the congregation of the Lord, much has been said, and volumes written, on the qualifications and manner of choosing pastors, deacons, and deaconesses, for the churches of Christ. Prior to the a slip of paper the names of those of whom he approves for the offices, and it will be found, on collecting these papers, that the congregation is in subjection to the directions recorded in the Word of God; and that none but those possessing the qualifications, will ever be chosen to office. If a man know not how to rule his own house, how can he take care of the congregation of God? We hope our Brother J. G. L. will continue his contributions to the pages of the HARBINGER, considering, as we do, that they are well worthy the attention of all our readers. J. W. QUERIES AND REPLIES. On the cover of our last number we presented four Queries for examination by the brethren, from whom we requested replies. No. 1 has occasioned three replies, Nos. 3 and 4 two each, while No. 2 has been altogether omitted. It would seem, therefore, that no brother can make up his mind as to the meaning of John v., 16, or what the sin unto death, for which we are not to pray, can possibly refer to. Now as all unrighteousness is sin, the brethren cannot do better than abstain entirely from it; and, by this means, the sin which is unto death, and for which prayer is not to be offered, will never overtake them. They will then have nothing to fear from its consequences, whatever it may be. This is the best advice we can at present give on the subject. With respect to Query No. 1, we have to remark, that if the querist entertained the idea that a teachable, humble, obedient disciple of Christ can be ever learning, yet not able to come to a satisfactory and blissful knowledge of the truth, he is labouring under a mistaken impression. The Saviour said, "If any man will perseveringly do the will of God, he shall know of the doctrine of salvation, whether it qualifications being pointed out by the apostles, different modes of choosing them might obtain, to that which common sense, peace, and good order, would now seem to dic-be of God, or whether the Saviour spoke it of tate. If a church strictly abide by the directions of Paul and Peter, in the choice of office bearers, there is no need to mention either names or number, nor to do it by show of hands: the members have the men and women before them, possessing the qualifications. Let each member write on himself alone." Yes, the full assurance of understanding-of faith, hope, and love—is attainable to all who will seek it in the only appointed way. J. W. QUERY NO. 1-" In what sense can it be said of the disciples that they are ever learning, and never able to come to the knowledge of the truth ?” REPLY.-You will see by reading the third chapter of 2nd Timothy to the 8th verse, that there were men of corrupted minds, destitute of the truth, with a form of godliness, but de- | nying the power thereof; and these men, or a similar class of characters, crept into houses, and led away silly women, laden with sins, with divers lusts; ever learning, and never able to come to a knowledge of the truth. And why did not these silly women come to a knowledge of the truth? Because they had bad teachers, who had but a form of godliness without its power. This cannot be said of the disciples of Christ, for they have the form of godliness, and not a form; and however short they may come of the power and knowledge of the whole truth, they have been taught of God from his word. But there are many in our time who call themselves Christians, who would regard it as a burlesque to term them disciples; and these, like the silly women, go from sect to sect, and from one preacher to to another, never coming to a knowledge of the truth. And those who will not hear the truth, have themselves to blame. J. F.(Pitgair.) ANOTHER REPLY.-The description of character given of those who are ever learning, and never able to come to a knowledge of the truth, scarcely warrants the conclusion, whatever they might have been, they were now the disciples of Christ. They are said to be laden with sins, led away with divers lusts. They were not then under the purifying influence of the gospel; but, on the contrary, were sunk in the grossest vices that degrade humanity. Their teachers, too, were as far from the character of disciples, as were those licentious women whom they had led into bondage; indeed, they set themselves in direct opposition to the cause of the Redeemer. In the 8th verse of the same chapter, the Apostle says, "Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate (or of no judgment) concerning the faith." From such Timothy is exhorted to turn away. In short, they were evil men and seducers, who were themselves deceived, and were in the practice of deceiving others, (see verse 13th, and chap iv. 2-3.) It is clear, then, that whatever these miserable captives might have learned from these vain and profligate teachers, it would have been a moral impossibility, through the agency of such ministers of the "prince of darkness," for them to have arrived at a knowledge of that truth which saves and sets the guilty free. HUGH LAUDER. ANOTHER REPLY. The inquirer has certainly found this passage in strange company, on some foreign page, and never traced it home to see it associated with its own connection, or such a query would not have occurred from this passage. The Apostle had been foretelling of perilous times to come in the last days," and of men to appear in them whose characters, as described, are entirely the opposite of the character of disciples of Christ. Now these teachers, and the women led captive by them, cannot surely for a moment be supposed to stand in the same position as the disciples, to whom it is said, "Stand fast in the liberty wherewith Christ has made us free," (Gal. v. 1.) The parties referred to are also said to be "laden with sins." How different this to what is testified of the disciples, "But ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God," (1 C. vi. 11.) The persons of whom it is said, then, that "they are ever learning, and never able to come to a knowledge of the truth," it must appear evident, stand in marked contrast to the disciples of Jesus, who himself said, “If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free," (John viii. 32-3.) J. M. Cupar, February, 1849. QUERY NO. 3.-" In what sense is faith the gift of God ?" REPLY.-Paul says to the Ephesians, ii. 8, "For by grace are ye saved, through faith, and that not of yourselves, it is the gift of God." The gift which the Apostle refers to in this passage is evidently salvation; and in referring to the New Version, we find this prominently brought to view. It reads as follows:-" For by favor you are saved, through faith, and this salvation not of yourselves, it is the gift of God." The common salvation, though a free gift, is not an unconditional free gift. Faith is necessary, in order that the gift may become available to the sinner. He who believes and is baptized shall be saved; he who believes not shall be damned. Well, then, we are saved by favor, by a free gift, through faith, or by believing the testimony concerning the Saviour. If, then, the belief of that testimony be necessary to secure the gift, that testimony must be of a nature which can be believed; and the evidences which prove the truth of the Saviour's mission, must have their source in him who conferred the gifts, viz. God. Where do we derive our evidence, that Jesus is the Son of God? We derive them from those writings which make mention of him, styled the Word of God. "God at sundry times spake by the prophets, who testified of Christ;"" to him gave all the prophets witness." King Agrippa," says Paul, "believest thou the prophets ?" Paul appeals to the testimony of the prophets, as being sufficient to produce faith in the mind of man concerning Christ Jesus. God was the author of the prophetic testimony; the faith, then, which it produces, is of necessity the gift of God. The eunuch travelling homewards in his chariot was engaged reading Isaiah's beau G. S. (Liverpool.) in the same sense that any of the rest of our ANOTHER REPLY.-Faith is the gift of God faculties are. But, in order fully to comprehend the subject, we might make it a previous question, what is faith? None can pretend to solve the question better than an inspired apostle, who says, Now faith is the confidence of things hoped for, and the conviction of things not seen. Now we arrive at this confidence and conviction by the exercise of our reasoning faculties, which are the gift of God: by these we examine the evidence in support of the truth of any statement or testimony; and if it be good, we are so constituted that we cannot withhold our faith, belief, or conviction: but if the evidence is not sufficient, conviction is not produced. In theological language faith is spoken of as a something produced by immediate inspiration or intervention of almighty power. Let us hear the same apostle on this point. He says, By faith we understand that the worlds were formed by the word of God." Would any one say, that in order to attain this understanding, an operation of dihas told, or testified, that such was the origin vine power had to be exercised? No! God of the worlds. He has also given ample evidence of the truth of the testimony, and by the exercise of our reasoning powers in examining the evidence, we arrive at the conviction or understanding spoken of by the apostle. But, say some, "the apostle, in writing to the Ephesians, says in as many words, that faith is the This would not be said, were it gift of God." not that we first get our ideas, and then go to the Scriptures to prove them correct or true. The apostle, in the passage referred to, does not say that faith is the gift of God. What, then, does he say? He says, By grace are ye saved, through faith, and that not of yourselves, it is the gift of God." There are three words used here by the apostle, quite different in their signification, viz. grace, saved, faith, First, grace, or the favor of God - unquestionably His gift secondly, salvation the object or design in the bestowal of this grace or favor; and thirdly, faith-the medium through which this grace and salvation are laid hold on by W. M. (Mill of Craigston.) mankind. tiful delineation of the Saviour's life and suffer- | postor, Submit Mormonism to such a test, ings. The picture sketched by the prophet and where is it? Prostrate in the dust. in this chapter (liii.) is life itself. It is an exact likeness of him who had not where to lay his head who was wounded on Calvary for transgression. So striking was the picture as drawn by the prophet of him whom Philip preached, that the eunuch was at no loss to discern that Jesus of Nazareth was the Son of God. As we have considered, the prophet spoke by the Spirit of God; that which he wrote enabled the eunuch to perceive that Jesus was the Christ. The eunuch's faith, then, was produced by God's word. His faith was the gift of God. When the Lord was about to send Moses to Pharoah, in order to the rescuing of the Israelites from Egyptian bondage, (see Exodus iii. chap.) we find Moses expostulating with God as to the result of his mission. He says, (1st verse, chap. iv.) " They will not be lieve me, for they will say the Lord hath not appeared to thee." Now this is a rational conclusion on the part of Moses: the Lord acknowledges the rationality of the argument by conferring upon Moses supernatural powers, in order to confirm his testimony. Thus through the medium of the sense of seeing, were the Israelites to be convinced of the genuineness of Moses's testimony. The faith thus produced was the gift of God. The miracles Moses performed in Egypt, in addition to those already alluded to, were for the purpose of bringing into contempt the gods of Egypt, and to convince the Israelites that he who sent Moses was the only true and living God. We believe the Scriptures to be the Word of God, because the harmony which pervades them, and the fulfilment of prophecy determine them to be such. The prophets spake by the power of God. Our faith is, then, the gift of God. Faith is the evidence of things not seen. Mahomet testifies that the angel Gabriel appeared to him and gave him sundry revelations. I did not see the angel appear to Mahomet-I want evidence to prove that which I did not see. There is no evidence-no well-attested miracle, nor any fulfilment of prophecy connected with it. Mahomedanism having no evidence to prove that which I did not see, I discard it. MORMONISM stands upon the same sandy foundation. Joseph Smith testifies that an angel appeared to him: I did not witness the interview-Idemand evidence to prove that which I did not see; no evidence is there to prove fact, and therefore I discard it. The Mormons profess to work miraculously, but as the sun has not shed one single ray of light upon any of these wonderful operations in the open streets of any of our towns, I discard their pretensions. Would that men and women in this enlightened age would act as rationally as did Moses some 1500 years before Christ. They will not believe my assertion," says Moses," that thou hast appeared to me." The Lord enabled him to give ocular demonstration that he was no im : QUERY NO. 4.-In what sense can it be said of Christians of the present day, " By one spirit we are all baptized into one body ?" REPLY.-There is no difference in the sense as applied to Christians of the present day than in the days of the Corinthians. There had been no need for putting the question, if the context had been consulted. It is a fruitful source of error and bewilderment, that we take passages, sentences, half sentences, and even words, out of their connection, and endeavour to find a meaning to them foreign to the general scope. "Now," says the apostle, concerning spiritual gifts, I would not have you ignorant," &c.; and further down he says, "No one can declare Jesus Lord, except by the Holy Spirit." And after enumerating a number of spiritual gifts, he adds, "Now all these does the one and the same spirit effectively work, distributing to each respectively as he pleases." Not only was one and the same spirit to effect all this, but, according to the testimony of John, he was "to convince the world concerning sin, and concerning righteousness, and concerning judgment." After the apostle had pointed out the diversities of operations by the same spirit, he goes on to state, that notwithstanding all these diversities, the possessors of them constituted but one body; for, says he, "As the body (the human frame) is one, although it have many members, and all the members of that one body being many are one body, so also is Christ; for, indeed, by (or through) one spirit, we all have been immersed into one body." By the conviction produced by the Spirit in his different operations confirmatory of the truth of the mission and divinity of the Lord, we have been constrained to unite ourselves to him by being immersed into his name, thus putting him on, or acknowledging him as head of the body. The apostle, after pointing out the reasonableness or congruity of the many constituting the one, adds, (as if to explain, or make level to the meanest capacity, what he had said before, of being by one spirit immersed into one body) "Now you (believers) are Christ's body, and members in particular;" or individual parts of the great whole. Conviction or faith that leads to obedience, is as much the work of the same spirit now as then; and believers constitute the body of Christ now as then. So we must conclude that it can be said of Christians now as then, "By one Spirit," &c. ITEMS OF NEWS. W. M. HOWDON PANS, NEAR NEWCASTLE, FEBRUARY 12TH, 1849.-Dear Brother, I received yours of the 5th from Brother Davidson, and read your notice of those added to the Lord with you on the 4th with pleasure. Oh! when we have reason to believe that any of our ransomed race actually place themselves under our Sovereign Lord, how rational the highest joy! The heavenly hierarchy, with all their lofty conceptions of the great and good, can discover reason for joy, in the return of one sinner to the Father of all. Since I last wrote to you from this place (Howdon) though I have laboured in much feebleness, the Lord has not suffered me to spend my strength for naught; 5 more persons have turned to the Shepherd and Bishop of souls. To the blessed God be all glory. Oh! for that needed wisdom to train them in the way and work of the Lord-to lead them to a fair development of the excellencies of the Christian faith. When I reflect on the possibility of a falling away among the dear people in this interesting locality, how such a grievous event would affect many who are living in the anticipation of it. How hopeless it would render the emancipation of the sincere and well-disposed, from the thraldom of sectarianism. I can understand Paul's visitation from house to house his tearful warnings-his beseeching admonitions-his giving himself to prayer, as well as the ministry of the word. So far, however, our brethren have run well; and, at present, evince nothing so clearly as a desire to forget the things that are behind, and to press to those before. This commendation is written without any heart falterings, and I praise the Great Shepherd that I can do so. To our other weekly engagements in this place, we have added a Bible Class for adults; this is the fifth week, and it has increased in interest so far. We meet in any person's house who may feel disposed to offer it. Out of the 5 times we have held it, it has been but once in the house of a brother; indeed on one occasion, a Primitive Methodist preacher, of influence, kindly invited us to his dwelling, and shewed us the utmost civility and attention. The brethren, too, in addition to their weekly Loan Tract visitation, have opened a school on the Lord's day, for the instruction of the youth of both sexes in the scriptures. Yesterday was the 3rd day for them; their pupils number 63. I was much pleased with the order in which they were kept. I was at Haydon Bridge January 25th, and the week following: proclaimed and conversed with several persons. One female turned to the Lord, and 2 others avowed faith in the Lord, but defered obedience! Yesterday morning, a brother from Shields came here to request me to immerse a young man who had confessed the Lord, in the congregation meeting at that place. The labors of our brethren at Newcastle have been equally successful. Since you last heard from them, 6 have been added to the Lord, and united to them according to his word. Dear Brother, I am astonished at the seeming mistrust of the adaptation of the Gospel to accomplish the regeneration of our race, expressed-or perhaps I ought to say hinted at-by some of our good and able brethren. True, the heart of man is depraved, a nest of unclean birds; but then, God knew it, even the darkest depth of the evil: and if I read right, He has prescribed a remedy-and but one, and represents it as amply sufficient to save to the uttermost-to cleanse from all sin, those who do believe it; and all mighty to draw, to win, all who do not. He speaks of the attestations of the Spirit, as strong to convince of truth— speaks of truth as wisdom and power; nay the wisdom and power of God, to persuade all to obedience. May the Lord save us all from self deception. As of old, so now, it is not the Lord's hand that is shortened; nor yet his ear |