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Harbinger, Jan. 1, '64.

any fact relating to the MS. under notice-nor, indeed, any fact or truth which the world of manuscripts can supply. So far, then, as Omicron gives the facts he serves the reader, and deserves thanks. Upon the omitted part of the Gospel by Mark we may have somewhat to say in another issue. ED.

FROM THE SECTS. come to our country, and blessed in their Christian support. But I am under a dreadful impression that we are marching towards discord and hatred, brought to Italy by sectional denominations. I hope your help will tend to our union of the Spirit, and they be a means to our religious emancipation. With my best wishes, believe me, yours truly, ALESSANDRO GAVAZZI. To David King.

"THE CHRISTIAN CHURCH."

ABOUT thirty of the settlers in and around Port Albert have associated themselves in a Christian church, on the catholic basis, expressed in the following state

ments:

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Amongst the settlers, we know of none who dissent from the broad catholicity of this Christian church and of very few who do not most cordially welcome it. Within this church we seek to cherish full liberty of conscience, and the unrestrained exercise of individual convictions. It is not supposed, or even desired, that any should renounce their long cherished peculiarities of belief or worship; we aim rather to attain to mutual esteem and love in the midst of the innumerable difficulties that must always characterise a society of men who have been in reality earnest in their thoughts and lives, as we suppose Christians to have been. It is thus not by exclusiveness, but inclusiveness that we seek the one individual church of Christ. Our authority for making this effort is the last prayer of our

Saviour for his disciples, (John xxi. 17) The difficulties which lie in our way and arise in the working out of the detail, will be discussed on future occasions. We ask at present an undisturbed field for an attempt that can scarcely invite opposition in any follower of the one Redeemer, and that may perhaps awaken a wider sympa. thy through the different sections of the church than would be at first apprehended. From the Albertland Gazette, August 1st, 1863.

These thirty are part of the one thousand Nonconformists who left our shores last year in connection with Mr. Brame. Quite right that they form a "Christian church" without regard to sectarian differences - that is, that they treat them as though they had never been heard of and form a church after the New Testament model. But have they done this? We presume, from the account, that they have not. It appears rather an attempt to compromise. We suppose the adult can be immersed, the baby sprinkled, and possibly the "Friend" can have communion in this church without either sprinkling or immersion. But this is forming a ¦ church without regard to Bible differences. The New Testament church differs from the Society of Friends in that it has one baptism in water for the remission of sins, and from many

Harbinger, Jan. 1, '64.

SACRED CRITICISM.

sectarian churches in that it has but one water baptism, which is the immersion of a believer, whereas they have a sprinkling or a pouring which God never authorized, and by which they make void the commandments of Christ. To form, then, a church in which each may have what he pleases, is to disregard apostolic distinctions

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and nurse sectarian difference. If this church will pledge itself to the Bible and cast out everything for which it cannot find apostolic example or command, it will become Christian. At present it is sectarian, characterized by its liberality to man and its unholy liberty-taking with God and His truth.

SACRED CRITICISM.

THE GENEALOGY OF JESUS.

A FEW friends, meeting for Bible study, would be glad for answers to following Query from yourself or readers of the Harbinger. JOHN DAVIS, Wigan. In Matthew i. 17 that writer states that the genealogy of Jesus Christ consists of three fourteens. Now in the last division we count but thirteen names. What explanation can be given of this apparent discrepancy?

The following are before us upon the point submitted by the inquirer

I. Matthew had not given to him by the Holy Spirit every word and fact of his Gospel. The inspiration was such as to secure perfect accuracy in every detail of the plan, which plan included the exact recording of facts known to himself, and the presentation of such extracts from public or common records as would serve the end intended. This bears upon the genealogy thus-received Jewish records of Abraham's line from Isaac to Joseph, the husband of Mary the mother of Jesus, were before Matthew, and he was not guided by the Holy Spirit to detect and correct errors, but to give the record as he found it-to place it at the commencement of his Gospel, and thus to shew the nation's testimony to the true Seed of Abraham, in whom all nations were to be blessed. Upon this principle we should rather expect error, and not feel surprise at finding a greater number of instances than those now alleged.

II. Some who have not considered or not adopted the above view put the case thus

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nias had no brethren, at least none are upon record. 3, Josias died twenty years before the Babylonish captivity, and therefore Jechonias and his brethren could not have been begotten about the time they were carried away into Babylon. And then there is another difficulty there are only thirteen in this second class of generations, or forty-one in the whole. But these diffi culties disappear by adopting a reading found in many MSS. Ιωσίας δε εγεννησε τον Ιωακειμ• Ιωακειμ δε εγέννησε τον Ιεχο νιαν. And Josias begat JEHOIAKIM, or JOAKIM, and JOAKIM BEGAT JECHONIAS. For this reading see authorities in Griesbach.

Josiah was the immediate father of Jehoiakim (called also Eliakeim and Joakim) and his brethren, who were Johanan, Zedekiah, and Shallum (1 Chron. iii. 15.) Joakim was the father of Joachin or Jechonias about the time of the first Babylonish captivity. Calmet says the 11th verse should therefore be read thus :-" Josias begat Joakim and his brethren, and Joakim begat Jechonias about the time of the Babylonish captivity, and Jechonias begat Salathiel after they were brought to Babylon." Thus the three classes, each containing fourteen generations, are complete, thus

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There are three difficulties in verse 11. 1, Josias was not the father of Jechonias, but the grandfather of that prince (1 Chron. iii. 14-16.) 2, Jecho- 14 David.

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III. Others who have not recognized the amended reading of verse 11 have put it thus

Matthew reduces each period to fourteen generations- he does not mention all the ancestors of Joseph who occur in the direct line, yet he reduces those whom he does mention to a set number. Still, he does not bring these fourteens together into a total-he does not say they amount to forty-one or forty-two, nor is it our business to do so. As in the reigns of the kings of Israel the last year of the preceding is frequently reckoned as the first of the succeeding sovereign, so must we admit that Matthew has acted upon the same principle. Thus David is both the last of the first fourteen and the first of the second fourteen. In this view of the

matter the names stand-
1 Abraham. David.
2 Isaac.

Jechonias. Solomon. Salathiel. Rehoboam. Zorobabel. Abia. Abiud. Asa. Eliakim.

3 Jacob.

4 Judah.

5 Pharez.

6 Esrom.

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It is said that Jechonias is not reck oned like David twice, because the fourteen generations which begin with David are counted, not to Jechonias, but to the Babylonish captivity. Some give the double position to Jechonias, and deem the third_fourteen complete without including Jesus-fourteen generations to him, not including him.

IV. Some (as Ebrard) pass over all these considerations and say, In the third section we discover only thirteen, unless Mary was reckoned as one. But how could Mary and Joseph both reck

A QUEER Dear Brother,-In your book, "The Reformation," I find as the fifth distinguishing mark of a Christian church, “Liberty in ministry for all male members competent to edify." Will you be kind enough to say where the Scriptures require these qualifications, and where the method of ascertaining the same is set forth, as the

Harbinger, Jan. 1, '64.

on as members? For this simple reason, that the pedigree was juridical, and not strictly genealogical. The title to the theocratic was inherited by Jesus, not directly from Joseph, but through the marriage of Joseph to his mother Mary.

The above considerations may content the reader. We are satisfied with the first, without denying the correctness of either of the others. ED.

THE MUCH PEOPLE IN CORINTH.

I have been pressed by some who make a bad use of Acts xviii. 10, where the Lord says to Paul, "I have much people in this city." They argue that as converts to Christ had not then been made--where the "much people" were said to be, that the doctrine of election, as held by Calvinists, is established

- they were the Lord's people by a personal and unconditional election made before the foundation of the world. As the import of this text may not appear to some of your readers, permit me to observe that the much people were not Christians, not in Christ, not of the elect, and that only in a secondary sense could they be called the Lord's people-that is, in the sense of possess ing that state of heart which would lead them to surrender to Christ when made known to them by Paul. Not that even this is taught in the text, which is different in its structure from Rev. xviii. 4, where the Lord uses the words "my people" in reference to some who were in Babylon. In Acts xviii. 10 the sense of the original is that in the city there were many people for him, and so it should be read. They were for him - ready to become His-not then His. When the gospel was preach ed to them the seed fell into good ground, and they hearing believed and were bap tized, and thus the people who were for him became His-became Christians. DISCIPLE.

QUESTION.

quotation from Corinthians does not, to my mind, bear upon these points, but simply teaches that all may prophecy in order that all may learn and be comforted. And you will oblige yours, &c. A. BOYDELL.

Is it possible that the writer asks for proof that the Scriptures limit teach

Harbinger, Jan. 1, '64.

ITEMS OF NEWS.

ing, exhortation, &c. to those who are competent to edify? The question seems to intimate that any brother who likes to talk in the church has a right so to do, even though his talk be useless or worse than useless. 1 Cor. xiv. 31, does not intimate that all male members might teach, but that all the prophets might prophesy. As then A. B. is not a prophet, he is not included in the "all" of that text. Further, the prophets spake by the Holy Spiritalways by inspiration, and therefore always to edification, comfort, &c. It was not that all might prophesy, for all were not prophets, and only prophets could prophesy. Paul wrote," Are all apostles are all prophets are all teachers are all workers of miracles?" and the implied answer is, All are not prophets-all are not teachers. The Scriptures do not violate common sense -they never call upon blind men to see, legless men to walk, or destitute people to give, and they never can imply that a man incompetent to edify the church should set himself to do what he cannot do. Not only so, they forbid it. In the chapter just named, Paul requires "that the church receive edifying" from the talking of the brethren, and therefore that which is not to edification is disallowed. In verse 26 he demands that "all things be done unto edifying." That, then, which cannot be done to edification is to be left undone, and therefore he that cannot teach or exhort to edification is not to do it at all-for, if he do it, he must violate the direct requirement of the Apostle. Is he, then, to do nothing?

AUCHTERMUCHTY.

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But A. B. asks, Where, if fitness to edify is required, the method of ascertaining the same is set forth? The method is not set forth, because not needed. The details are left to the discretion of each church, but the church is not to suffer the violation of the rule which requires speaking to edification. Who is to judge? There are but two parties

the speaker and the hearers. Certainly the man is not to determine as to his own fitness, and the hearers will know whether they are edified or annoyed, and if the latter, they have not only the right but the duty to demand that precious time be not wasted. This subject would not have been thus noticed, had we not met with a gathering or two where every man does what is right in his own eyes--where all may speak, whether they can or not-where all may read, even those who cannot get through a chapter without miscalling, omitting, and inserting wordsnot because there are not brethren who can do these things to edification, but because they must have liberty. The thing is simply contemptible, and every enlightened Christian should determine to put it down.

ITEMS OF NEWS.

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knowledge of salvation, youug and old alike careless as to eternity. They seemed to me a people cast out. The "Rev." of the parish did visit the place occasionally, but he did no good. He did not seem to discern the people's need, or if he did his mode of treating them was unsuccessful. In these circumstances one suggested to me that I should hold meetings. For a time no fruits were visible. I brought the truth before them both in the school-house (our place of meeting), in the street, and from house to house. Several individuals were thus convinced of sin, and were conversed with both by myself and a Metho. dist friend who happened at that time to be

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on a visit to Drumclair. Then, it may be said, the work of conversion began. I had thereafter the assistance of Bro. Nimmo, the proprietor of the Drumclair colliery. He had gone over to Ireland during the revival there, and had seen something which I believe did him good. Upon his return he called the people together, and said things to them which deeply affected many who afterwards confessed the Lord Jesus and were baptized; so that, omitting a number of sorrowful things that happen ed shortly after this time of revival, I am happy to say that there is now in Drumclair a church of Disciples of the Great Master. One dear brother, Walkinshaw, the manager of the works, is the party on whom devolves the larger share of the duties necessarily connected with the meetings of the church. He is efficiently as sisted by several of the brethren, who give promise of future usefulness. My earnest prayer for that dear people is, that they may remain steadfast unto the coming of the Lord. The influence of this quickening extended far and wide. At a place called Avon Bridge, about three miles East from Drumclair, a Baptist church has been, or is, in process of being formed, the existence of which is clearly traceable to the movement at Drumclair. That gather ing is yet in an undecided condition, being composed of baptized and unbaptized people. We hope the day of their deliverance is at hand.

Shortly after the movement in Drumclair, a somewhat similar one took place in Bo'ness, a seaport town about 16 miles East. Mr. Nimmo was the leader in that movement. He received a little help from his nephew, from a missionary who was at that time residing in Bo'ness, and from the writer. The doctrine of baptism was not preached fully at the beginning of the movement in Bo'ness, nor for some time after. Mr. Nimmo was not then baptized. His attention was however directed towards that doctrine, and after due consideration he submitted to the Lord Jesus. He was baptized in Roxburghplace chapel, Edinburgh. About the time of his baptism a few believers desired to be baptized; they were accordingly immersed and thus the church commenced. From the time of its formation their number has gradually increased. Had all proved faithful who have since that time been baptized the number would have been considerable. Nevertheless the disciples are now about 60. Happily there has been no dissension among the brethren there. Amid much discouragement they have kept together and continued steadfastly in the Apostles' doctrine and fellowship, and in breaking of bread and in prayers. Bro. Nimmo is the leading brother in this church, but other

Harbinger, Jan. 1, 64.

brethren take an active share in all the duties pertaining to the congregation.

The

Crofthead is a mining district about 18 miles West of Edinburgh, about as far South from Bo'ness, and some ten miles South-east from Drumclair. The church in this place began about the same time with the aformentioned churches MASTER employed a young maiden, though she knew it not, to bring this church into existence. Miss Brown went to reside for a season at a place called Newmains, where there are a number of baptized believers. There, and I think through the agency of some one of these brethren, she was brought to see the necessity of salvation. Having believed the good news concerning Jesus she, like the delivered demoniac of Mark v. 20, departed from Newmains and began to publish among her near of kin in Crofthead what great things the Lord had done for her. Some few were awakened. | She returned to Newmains and was further instructed. She learned from the Word that the believer must be baptized, and she resolved to obey the Lord. Returning to Crofthead, she communicated the additional light she had received to the few who had been influenced by her former visit They received her instruction with all readiness. Soon after she and six more were baptized in Edinburgh by Mr. Francis Johnstone. To these were soon added seven more, who had been immersed by Brother Clark, of Brown-street, Glasgow. Being advised by Mr. Francis Johnstone, they retained their connection with the various sects to which they belonged previous to their conversion. Having been invited I visited them, and while there exhorted some of the leading brethren that they should come out from the sects, and as a congregation of the Lord lift up a testimony for the truth. After deliberation and examination of the Word, I was delighted to learn from them by letter that they had resolved to do so. In separating from the sects they incurred no small share of persecution, but from that time they have increased and now number over 40, and are standing steadfastly in the faith. This little church has several gifted brethren. They do not as yet see their way clearly to avow themselves of the Reformation, the Baptist element exerting a certain influence over them; but we hope that that will be modified by time and the prudence of more experienced brethren. There have been no divisions in this church, and we sincerely hope there never will be, but that to the end they may prove faithful to Jesus who has called them to such liberty.

There is also a church in Bathgate, a flourishing town about 20 miles to the West of Edinburgh, and 8 miles North of

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