Observer, April 15, 76.

cleverly and skilfully, but, after all, with a certain weakness that is not surprising, under the circumstances.

A sample or two of his logic may suffice for the present. To the statement that Yayin "signifies also the blood of the grape' freshly expressed," he replies, "Of what avail were it, even were it possible, to show that Yayin is sometimes used poetically (?) for grape juice freshly expressed? This would simply be to concede that where it is not used poetically-and men do not use it poetically when they drink it it cannot be translated grape juice.' If this is not begging a question we need a new definition for that term. Again, he deals with the following statement with at least equal discretion (!) The wine which Christ made did not ferment. There was not time for the process of fermentation to take place. The water was suddenly converted into wine; yet He called it wine." As this is in some sense a crucial statement, we can well imagine the professor summoning to his aid the powers of learning, philosophy, research, reason and logic one stroke for life and victory," and with bated breath the Assembly must have waited for the sublime utterance-" This is a specimen of the literature on which Good Templars and Bible-must men are fed and sustained in this schismatic agitation!" The old masters of logic are nowhere! A little lower down on the same page we have the force and beauty of the English language illustrated in the words "An article fraught with such internecine, suicidal, hap-hazard assertions;" and we think of people who "live in glass houses."

to deal"

Pro. Watts closes his speech with an eloquent peroration, headed by the splendid words of the Apostle Paul-"God forbid that I should glory, save in the cross of our Lord Jesus Christ, through whom the world is crucified unto me, and I unto the world ;" and goes on to say, "I am persuaded with the Apostle that the sacrifice offered on Calvary, and that alone, can render the world impotent to fascinate, and can fortify the soul against the power of its enchantments. This the cross alone can do, and this it can do alone, and he who adds to it a temperance pledge does but evince a lack of confidence in its saving efficacy. That which is the power of God unto salvation needs not the aid of such adminicles." We are left wondering why there should be any use or place for such "adminicles" as special declarations and decrees of Assembly to put an end to "minute inquiries and the use of pure uncorrupted juice of the grape at the Presbyterian Table.

After the best and the worst have been said, Pro. Watts admits the ancient custom of press

ing the juice from the grape, and using it right offi.e., of drinking the unfermented juice or blood of the grape.

--

Professor Wallace's speech is marked by a somewhat different method-less critical, but quite as outspoken and direct. Perhaps the following is as fairly characteristic as any quotation we could give, viz. :-"The Apostle speaks of using the world as not abusing it. The use is temperance; the abuse is excess. It has never been God's way to seclude man from the possibility of meeting with temptation, not even in Paradise. The world is a temptation constantly besetting us. Our places and positions in it, our necessary pursuits, our food and raiment, every form of sensuous, intellectual and social enjoyment all are inevitably accompanied with temptation. Wine comes under the same category, and our Lord does not pray that His people be taken out of the world, and thereby secluded from its temptations, but that they may be kept from the evil. To meet temptation, and to overcome it, is the necessary discipline of the Christian. discipline of the Christian. He must learn to use the world as not abusing it. Now, if there be a liquor in use as a beverage which is not pleasant to the taste, which has no exhilarating effect, which is possessed of no property which tempts to excess, and which requires in the use of it no control of moral principle to restrain excess, even though it be the juice of the grape, it is not the wine of Bible times-it is not Passover wine, it is not the wine of the Lord's Supper."

On the principle laid down, the stronger the intoxicating power of the wine, the stronger is the temptation to excess; and, therefore, the stronger the claim on the Church's sanction and approval. How it comes to pass that countenance can be given to the use of "mild" wine, is difficult to say, in view of duty to the Lord and the churches.

"Observe," says Pro. Wallace, "in what position the Church of Christ is placed, supposing the kind of wine to be of essential importance in the observance of this holy ordinance. Upon what testimony are we to depend that the wine is pure? Upon that of the manufacturer or merchant?" etc. Yet this is the very question the Assembly is asked to deal with by sanctioning only fermented wine. The whole is sufficiently one-sided to carry with it its own condemnation as a piece of Christian advocacy. It is quite clear and plain to an unprejudiced English reader of the English New Testament that our Lord's words at the institution of the Supper involves nothing beyond "THE FRUIT OF THE VINE." It is therefore the duty and privilege of all disciples to use, if possible, the

Then comes the statement, signed by eleven gentlemen of good standing

"We, the undersigned, missionaries and residents in Syria, having been repeatedly requested to make a distinct statement on the subject, hereby declare that during the whole time of our residence and travelling in Syria and the Holy Land we have never seen or heard of unfermented wine, nor have we found among Jews, Christians or Mahommedans any tradition of such a wine having ever existed in the country."

If the history of past empires, together with details of their arts and progress in science, was dependent either on the traditions or present practices of the miserable degenerates who now exist on the same soil, literature in that line would be a very meagre thing to-day, instead of being, as it is, rich in ancient story. To show the worth of such testimony as the above, let us set against it the following extract from the Christian World of March 17th:-"We may observe that it has long been known to scholars that unfermented preparations of grape juice were in common use among the ancients. A large portion of Book xiv. of Pliny's Historia Naturalis (A.D. 60) is occupied with descriptions of various methods by which the produce of the vineyard could be preserved free from fermentation. In the works of Plutarch, Columella, Cato and the Geoponic writers we also have careful descriptions of a method by which the freshly-expressed juice of grapes was by the Greeks and Romans preserved unaltered in its properties for any length of time. And it may be regarded as a curious illustration of what persistent experiment and long experience can do in overcoming difficulties, that, even examined by the light of modern science, some of

Observer, April 15, '76.

these ancient methods are found to be so perfect as to leave little to be desired."

There is another aspect of this question which the learned professors ignore altogether, and one the nobility of which might have claimed the condescension of a passing notice. There is also a spirit and tenor running through the Holy Oracles which is often a safer guide than the construction and common usage of a word, only that professors must do things professionally.

Common readers find a rich vein running through such passages as the following, viz., "Lead us not into temptation." "But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat for whom Christ died." "It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak." "We then that are strong, ought to bear the infirmities of the weak, and not to please ourselves." "If meat make my brother to offend, I will eat no meat while the world standeth."

Conclusion. The blood of the grape, or "fruit of the vine," rich, fresh, and innocent, is the most suitable symbol of that "innocent blood," which was shed on Calvary for the remission of sins the best representation of "that rich atoning blood" which is the seal of the New Covenant. If it cannot be had as rich and fresh as we could like; let us not quarrel over the best we can get, but replace it with purer and better so soon as we can.

OUTSIDE AND IN.

GOD looks at the heart. Man looks at the life. God would control the life by first regulating the heart; He makes the fruit good by first making the tree good; makes the stream pure by first purifying the fountain. God commands us in the first place, and as of first importance to give up our hearts, without which in His sight our lives are valueless. Hence, the first and great commandment is: thou shalt love the Lord thy God with all thy heart. Whoever, therefore, proposes to serve Him, should see that this first and most important work is well accomplished. Then he may render a life service well pleasing in His sight.

Some, seeing the importance of this initial work, have unwisely concluded that God requires nothing else. When the phrase, "the heart is right," comes to be interpreted, it is made to signify that the heart is right in our own eyes. It means that a man is satisfied with himself. This, any one, Catholic or Protestant, Mahommedan or Mormon, Deist, Atheist or Idolator, may be.

Observer, April 15, '76.

A man may have a heart right in his own eyes, or a conscience void of offence, as tested by the fickle and false standard of his own feelings, and still be as far from God as the veriest worshipper of Baal ever was. But I care not to pursue the subject, but to press the truth, that in order to please God we must receive the Saviour into our heart. There He must have no rival. He must be enthroned. His mind must be our mind; His will our will. We must follow Him, if need be, in humiliation, suffering, and death, knowing that if we suffer with Him, we shall reign with Him, that if we deny Him, He will deny us. The Lord says: "If will be My disciple, let him deny himself, take up his cross, and follow Me." This is no partial work. Self gone, and Christ all in all. The soul that has looked at the crown and then at the abasement and sufferings between it and the recompense of reward, and has chosen to suffer affliction with the people of God rather than to enjoy the pleasures of sin for a season, has started right. Such a one gives the church no trouble; never makes nice calculations to determine how little he may do and yet escape final condemnation.

any one

This self-denial, as a condition of discipleship in the school of Christ, is "to all ungodliness and worldly lusts;" requiring that we live soberly, righteously and Godly in this present evil world. How simple, how like that of a child, is the government of a heart full of resolve, that it will, at all times, under all circumstances, and at whatever sacrifice, do the will of Him who came into the world to save sinners!

The outside force has so affected the nominal church, that it is with difficulty we distinguish between those who do and those who do not belong to the Lord's side.

Let us look more at the heart and less at the outside, and we will please God better and care less for the esteem of men.

W.

THE FAITH WHICH IS UNTO

SALVATION.-No. III.

To the Editor of the E. 0.-FOUR definitions of faith include the chief opinions on this subject 1. Belief that we are saved. 2. Belief of God's testimony respecting the way of salvation. 3. Trust in God for salvation, apart from any expression of trust by obedience. 4. Trust in God for salvation, expressed by loving obedience.

1. Belief that we are saved. Some say that this belief should rest on proof that we are renewed by the Holy Spirit: that those who believe that they have been so renewed have

the faith which is unto salvation. Others say that this belief that we are saved should rest on the ground that Christ has made a gift or grant of eternal life to all sinners, and therefore to us; and that if we believe this, we have the faith which has the promise of salvation. Both classes make belief that we are saved, to be the faith which inherits salvation; but the one makes this belief rest on regeneration; the other, upon salvation given to all by Christ.

ANDREW FULLER mentioned both these classes in "The Gospel worthy of all Acceptation." He said of the first class: "Some have maintained that faith in Christ consists in a persuasion of our interest in Christ, and in all the benefits and blessings of His mediation." "If this be saving faith, it must inevitably follow that it is not the duty of unconverted sinners; for they are not interested in Christ, and it cannot possibly be their duty to believe a lie." Works, Vol II., pp. 8, 9. The result of this error has been to prevent ministers of the Gospel from urging sinners to exercise faith; for, as Mr. Fuller says, they cannot urge them to believe that they are converted, when they are not, without urging them to believe a lie.

He thus refers to persons of the second class : "Mr. Anderson, an American writer, has lately published a pamphlet on the Scripture Doctrine of the Appropriation which is in the Nature of Saving Faith. The scheme which he attempts to defend is that of Hervey, Marshall, etc., or that which in Scotland is known by the name of the Marrow doctrine. These divines write much about the Gospel containing a gift or grant of Christ and spiritual blessings to sinners of mankind; and [say] that it is the office of faith so to receive the gift as to claim it as our own. But the Gospel contains no gift or grant to mankind in general, beyond that of an offer or free invitation; and thus, indeed, Mr. Boston, in his notes on the Marrow of Modern Divinity,' seems to explain it. Vol. II., p. 12.

ROBERT SANDEMAN strongly opposed this view in his reply to Mr. James Hervey, entitled "Letters on Theron and Aspasio," second edition, 1759. He traces the same sentiment in the "Night Thoughts" of Hervey's favourite poet, Young; in the writings of Mr. Boston, in those of Ralph and Ebenezer Erskine, and of others (pp. 11-13, 298, 299).

Dr. JOSEPH BELLAMY, of New England, in his "Letters and Dialogues between Theron, Paulinus, and Aspasio" (A.D. 1759), ably opposed this view of faith. He speaks of it as "the very first-born of delusions" (p. 51); and as one which involves the grossest contradictions. At p. 70, in a note, he says, "The whole party maintain, with Wendelinus, that in the first

direct act of faith, I believe 'my sins are forgiven;' and the whole party assert that before I believed it my sins were not forgiven.' Therefore the whole party must concede with Mr. Marshall, that the thing I believe was not true before I believed it.' Consequently that I believe it without any evidence from Scripture, sense, or reason;' for if it were not true, there could be no evidence of its truth." "The thing I believe as true, is not true before I believe it; and yet I believe it because it is true!" "Now, how do these men feel satisfied in themselves in believing such inconsistencies? Why thus, The Gospel makes an absolute, unconditional grant of pardon and salvation to all the sinful race of Adam: but I am a sinner of Adam's race; therefore pardon and salvation are mine.' But, then, one would think, they were mine before I believed it, and whether I believed it or not. If the grant does not make them mine, why do I believe they are mine?" "What is mine by grant, if the grant be absolute, is mine before I believe it, and whether I believe it or not. No, say they; 'It is not mine before I believe, and yet I must believe it mine.' My sins are not forgiven [before I believe], and yet I make God a liar if I do not believe they are forgiven.' If I can believe all these contradictions, with all my heart, I am a true believer, and shall be saved. If not, I must suffer the pains of eternal damnation for my unbelief."

Mr. M'LEAN, of Edinburgh, opposed this view of faith, in his "Commission" (A.D., 1786). He quotes from the Catechism of the Associate Synod the statement that the faith which the Gospel requires is "my being verily persuaded that Christ is mine upon the grant and offer of Him in the word to me in particular," and that "whatever He did for the redemption of sinners he did it for me." Of which view of "justifying faith" Mr. M'Lean says, that if it is true, "then all mankind must be saved; if false with respect to a great part of mankind, then the Gospel can never propose it as a truth to be believed by all. Falsehood can never be converted into truth by believing it:" (p. 71.)

This view of faith sets aside entirely the necessity of repentance and holiness. For if a person can only be induced to believe that Christ is his, then, whatever his life may be, this view of faith declares his salvation sure.

This view is still very prevalent. Many revival preachers, of a certain class, utter such sentiments. It seems to be prevalent among some of the PLYMOUTH BRETHREN. At meetings held near to me the speakers nearly all took this view of faith. The hymns sung were "Hymns for special services, compiled by

by

J. A. Vicary," in the first of which are these lines:
"Plunge into the fountain; plunge into the fountain;
The fountain which cleanses the soul;
'Tis cleansing far and near,

And its streams are flowing here;
O, believe it, and thou art made whole!
I do believe it! I do believe it!

I am saved through the blood of the Lamb." "The sacred songs and solos sung by Mr. SANKEY" seem to me to be tinged with the same sentiment. "Grace has redeemed us once for all, once for all; O sinner receive it." (Hymn 11.) In these hymns each sinner is assured that Christ by "dying paid his debt," (Hymn 32,) and that what he has to do is to "Claim Christ" for his own. (Hymn 38.) The necessity of repentance is, as the result, seldom referred to.

Mr. C. H. SPURGEON, in his sermon No. 1212, A.D. 1875, said: "Many have misunderstood us, and imagined that we have meant to say that if persons believed they were saved, they were saved. If that were the doctrine of justification by faith, it would be the most wicked of delusions. It is not so. Faith in Jesus as our Saviour, is a very different thing from persuading ourselves to believe that we are saved when we are not."

W. N.

THE PARDON OF SINS AND BAPTISM.

AMICABLE DISCUSSION.-LETTER EIGHT.

MR. M. is pleased that at last passages of Scripture are introduced in support of the proposition that baptism is for the remission of sins. But he is mistaken. That proposition The texts he has not yet been entered upon. refers to were merely used in rebutting his argument. So far from citing Acts ii. 38 in proof thereof, the words "for the remission of sins' were omitted because at present not wanted. That will come by-and-by.

Our friend undertook to prove that repentant sinners are pardoned whenever they believe, adducing some dozen proof texts, not one of which says anything about repentant sinners (such as" By Him all that believe are justified); that is, that pardon is received by the mere act of believing. But thus he proved too much, as repentance, not named nor included in the proof, is as completely shut out as baptism, though conceded on all hands that belief is one act and repentance another, and that both are commanded in order to pardon. The one never takes the place of the other and each has a special function which the other does not accomplish. This, too, he admits when saying that the rulers did believe on Jesus, yet did not repent. repent. His argument, then, we have put into