Abraham, "Lay not thine hand upon the lad for now I know that thou fearest God," shows that God counts to man His knowledge of faith when the associated act is performed. This remaining unanswered, refutes the first proposition and gives the key to the right interpretation of all the passages by which it is supported.

In order to find a shade of support from his dozen proof texts our friend ignores all dispensational_distinctions, representing the Apostles after Pentecost, as having to preach as they and the Lord had done before His death. In disproof of this, two important texts were brought under notice. Mat. xvi. 19; Acts xix. 1, 5. These were referred to without formal quotation (as well known to Mr. M.), and in the form of questions. In the one, Jesus gives to Peter the keys of the kingdom of heaven, thereby authorizing him to make known the knowledge of the way of entrance under the then at hand dispensation. The other shows that persons baptized with John's baptism were required to be baptized again, in the name of the Lord Jesus. These passages disprove the plea that the baptism of John, that of Jesus, and that of Pentecost were the same, and show that Peter was not merely called to preach as did Jesus before His death. But note the marvellous answer to this appeal to texts. Here it is, "To passages of the word of God I trust I shall be ever ready to give careful consideration and patient examination, while I must decline answering the endless series of riddles and enigmas, which are thrown forward instead." What can this mean? Every argument submitted on our side is sustained by ample Bible facts and texts. Are Mat. xvi., and Acts xix. to be thrown out with part of Mark xvi. as spurious? "Careful to give patient attention to passages of Scripture!" Yes, when introduced by himself, in advance of the present stage of the discussion to the persistent neglect of those that should now be attended to. But the texts referred to have to be met, or the plea that the preaching and baptism before and after Pentecost are one and the same is refuted.

Salvation is attributed to the gospel, faith, washing of regeneration, renewing of the Holy Spirit, calling on the name, the word, etc., and we have asked, why faith only of all these is declared to be the one and only condition of pardon, seeing the others are as distinctly said to save as is faith? No answer is attempted. Chapter and verse was attached to each example, but only one is noticed, and that merely to intimate that something will be said about it by-and-by.

Take another instance of unreadiness to attend to passages of Scripture. In our first letter John i. 12, is quoted as of itself sufficient

Observer, April 15, '76.

to overturn our friend's theory, by clearly showing that those who believed in Jesus did not thereby and alone become sons of God, but that to them was given the power, or privilege, of becoming sons. It was urged that what one already is he cannot receive power to become, and that believers thus empowered are shown to have availed themselves thereof, and to have been born again. This, to say the least was coming squarely up to his first proposition. The reply, however, quietly passed it over. We therefore repeat it, and in reply get a promise to deal with it next time. with it next time. When the next time comes then the patient attention to passages of the word of God, which our friend is ever ready to give, finds an illustration, thus-" With respect to John i. 12, I can only meanwhile draw attention to the fact, that it is an unjustifiable interpolation to introduce the idea of baptism here at all." Nothing more! Thus a carefully set forth argument, standing over from my first letter, is dismissed with empty imperiousness. Baptism has no business there, says our friend. Very well, let it be taken out. What then? This; that something is there more than believing on Jesus, for those who believed received power to become sons; and afterwards, by a birth from above, were born into that relationship. I shall not under this first proposition insist that it was by baptism, but that it was by some act or process subsequent to the believing, and being so the first proposition is refuted.

We have been told that Jesus pardoned several persons when on earth, saying nothing of baptism, and that, therefore, baptism is not now in order to remission. In effect the answer is-1. The cases do not belong to this dispensation. 2. If they did Jesus being present could dispense with the ordinance; which would give us no right to do so. 3. That the baptism we are concerned about had then no existence. 4. Our friend has been called upon to prove his assumption, that they were not already baptized with the only baptism then instituted. He maintains discreet silence. But till the proof is produced the persons pardoned by the Saviour have no bearing on the case.

May I now venture to suggest to Mr. McIntosh some modification of his procedure. Writing essays in advance of the proposition under discussion can only tend to render the truth, which ever side has it, difficult of discernment. Will he help the reader by confining himself to his first proposition till he has done with it, and then allow the other side to present its one proposition with proof, so that he may deal with it? In that way he will get the texts, he is in a hurry to discuss, in such way as we can accept. If not, he must go on in his

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own line, but then either he will have to do his work over again, or make his exit with our case unstated except by himself. D. K.

REPENTANCE FROM DEAD WORKS.*

THE word rendered repentance (uerάvoia) means properly a change of mind. It implies, therefore, that the sinner has obtained new views of Christ, of sin, and holiness. He is made to realize that it was for him that Jesus wept, and bled, and died. And this conviction begets in his heart a godly sorrow for his sins. As he now looks on Him who was pierced for his transgressions and bruised for his iniquities, he is himself greatly grieved in spirit; and he resolves that with the help of God, he will henceforth, "cease to do evil; and learn to do well." The resolution is no sooner formed than the change of life begins. His simple enquiry now is, "Lord what wilt Thou have me to do?" And having obtained an answer to this question, he no longer confers with flesh and blood; but with an humble, loyal, loving, prayerful, and obedient heart, he at once takes upon him the yoke of Christ, and submits in all things to His will and government.

Here we have (1) a change of the understanding, arising through Divine grace from the force of the testimony submitted; (2) a change of feeling, a deep sense of conviction wrought in the heart, by the aforesaid change of the understanding; (3) a change of the will, effected by the antecedent change of the heart; and (4) a change of conduct, growing out of the change of the will. Which of these four elementary changes constitutes what is properly called true and genuine repentance? They are all essential links in the same chain of causation; and it may therefore be conceded that they are all implied in the word repentance. But the question is, not what is implied in this word, but rather what is expressed by it in the inspired writings. That it denotes a change subsequent to that which is effected in the understanding by means of testimony, and even to that which follows as an immediate effect of this in the region of the affections, is manifest from such passages as the following:

"Now I rejoice" says Paul, "not that ye were made sorry, but that ye sorrowed to repentance (els perávolav); for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death. For behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge. In all things ye have approved yourselves to be clear in this matter. (2 Cor. vii. 9, 11). From this, it seems that Paul had, by a judicious presentation of facts and arguments in his first Epistle to the Corinthians, wrought a logical change in their understanding; and this change of judgment produced in turn a corresponding change in their

From Commentary on Epistle to the Hebrews, by R. MILLIGAN late President of the College of the Bible, Kentucky University.

feelings. Their hearts were now filled with godly sorrow. But neither of these changes constitutes repentance. It is something which follows after all this in the chain of causation. For says Paul, "Ye sorrowed to repentance." And again he says, "Godly sorrow worketh repentance." Godly sorrow, then, is essential to repentance, as an antecedent cause is always necessary to an effect. But repentance follows godly sorrow, as godly sorrow itself follows a certain class of our moral judgments.

Does repentance then consist in a change of the will, or in a change of conduct, or in both? Peter answers this question in Acts iii. 19, where he says to the multitude, "Repent then, and turn, in order that your sins may be blotted out, that there may come times of refreshing from the presence of the Lord." Here the word turn (EжɩσтрéуαTE) expresses all that appertains to the required change of conduct; and as repentance is antece lent to this, it follows as a logical necessity from our premises that repentance consists essentially, in a change of the will. That the word repentance is often used in a more comprehensive sense, so as to include godly sorrow and also reformation of life is, I think quite obvious from sundry passages in Scripture. The latter of these (reformation of life) is, indeed, clearly implied in the expression "repentance from dead works." But the essential element of repentance in every case is a change of will. It consists simply in a perfect and unreserved submission of the will of the sinner to the will of God. This change is always the legitimate effect of godly sorrow in the heart, and always leads to a change of conduct, or a reformation in the life of the penitent believer. "Dead works" are supposed by many to be works of the law. They are so-called it is alleged, because of their utter inefficiency in the way of procuring life and salvation for the sinner. But is not this using the phrase in too limited a sense? Are not all required to repent and turn from everything that is sinful and that leads to death, such as the works of the flesh enumerated in Gal. v. 19, 21? The Apostle here seems to use the phrase "repentance from dead works" in its widest sense, embracing everything from which the sinner is required to turn in his conversion from darkness to light, and from the service of Satan to the service of God.

Intelligence of Churches, etc.

ROME, February 1.-Last Lord's-day evening we went to the Italian Baptist Church. We found the chapel neat, but not very large, for two or three hundred people filled it so full that we could only find a seat near the door. The preacher, Mr. Wall, is a florid Englishman, about forty years of age, with a manner so earnest that it could not fail to be impressive. A great majority of the people were evidently of the middle class, though a few were from the upper ranks, and some bore the tatters of the very poor and the blank faces of the very ignorant. As a whole, they paid excellent attention; indeed, many eyes manifested a deep interest. At the close

of the sermon, the audience arose and sang an earnest song, while they pressed up close to the baptistery. We were in the rear of the crowd and could see nothing; but it was well, for we might otherwise have prevented some Italian eyes from seeing what, to them, was a novel ceremony. There was a pause in the song, and the people, before, a little restless, as is usual with Italians, were all at once very silent. The voice of the preacher was raised in solemn prayer, and at the end we distinguished the baptismal ceremony, hearing the motion of the water. Two others followed, and then the suddden swelling of a familiar tune announced that the baptisms were

over.

"These

After a verse was sung, another preacher arose, whose very black hair, beard, and eyes, suggested that he was of southern blood, and his refined manner, that he was a nobleman. "That's the Marquis,” whispered our Scotch acquaintance who had accompanied us. We are glad to see the "Marquis," for we have heard of him before. He was recently converted from the Roman Catholic faith, gave his property except a bare support for himself, to mission work, and began to devote his time to preaching. He spoke only a few minutes, but he stirred the souls of the audience. As he closed, the whole audience uttered a deep "amen ;" then, by an impressive prayer, we were dismissed. Our Scotch acquaintance, who, we had supposed, was an experienced Baptist minister, remarked as we turned to go, "I was immersed myself about a month ago in that same baptistery. You look surprised, but I was brought up an Independent." An Italian just in front of us had observed that we were interested spectators, and remarked in broken English that one of the three just baptized was a Franciscan Monk. Mr. Wall stopped to speak to our friend and showed him two cards. are encouraging," he said. "This is the name of a gentleman of position and intelligence, who has long been anathematized by Rome as an infidel; but, after listening to our preaching, he desires me to favour him with a few private interviews." Mr. W. passed on, and the Scotchman very kindly gave us some information. "It's a pity you couldn't understand the Marquis; I tell you, he's in earnest. His speech was in favour of immersion. First, he produced proof from the Bible, then he referred to the old painting in St. Clemente, representing Christ's immersion, and to a recent discovery in a chapel of the catacombs, known to date as far back as the second century. There is a large baptistery, evidently intended for immersion, and over it a picture of the immersion of Christ. These Italian Baptists attend to the Lord's Supper every week, and, so far as we have learned, they seem much like the Disciples at home. There are five other Italian Protestant congregations in Rome :-the American Baptist, English Methodist, American Methodist, Waldensian, and Free Church of Italy; besides these there are various mission schools and stations for the distribution of Bibles and tracts. An excellent copy of the New Testament in Italian has been recently printed in London. KATE. Apos. Times.

GEORGETOWN, COLORADO.-Evangelist McCulloch reports, in the Christian, the planting of a church in this place. He says "I went to Georgetown, through the earnest entreaty of a few faithful

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The

women, of whom the wife of W. H. Palmer, formerly of Nebraska City, was the first mover. She came to Denver and attended our meeting one Sunday, and requested me to visit Georgetown, and gather up the few disciples, in a meeting of a few days. The church here agreed to send me. few disciples there failed to get the use of any of the meeting houses, so they got the Court House. We began with a dozen or fifteen hearers, but the number rapidly swelled, until the house was full. On the second Sunday of the meeting we organized with twenty-four members. The same day we immersed four, the first that had ever been immersed in Georgetown. From that time to the close of the meeting the Court House was full to overflowing. The whole number immersed was nineteen. One united who had formerly been a Baptist. One by by letter, making forty-five in all. I have been preaching nearly twenty years, and have always been well treated. God has been good to me, and given me many warm and true friends; but it seems to me, that here, in this city of sunshine, where there are fewer clouds in the sky than any place I have ever found, fewer shadows come over the soul, and more real genuine Christian love burns on the altar of the heart. Our little cup is sweetened with gratitude, and it runneth over with joy."

BROOKLYN, N.Y.-The church of Christ in Brooklyn is the outgrowth of a movement made by a number of honest, conscientious, and Bible-loving Baptists to escape from the bonds of Sectarianism. Under the lead of their pastor, Mr. J. B. Cleaver, whom the Sixth Avenue Baptist Church had tried and found guilty of the crime of having declared that he would baptize a young woman upon a confession of her faith in Christ, without submitting her rights in the premises to any church, a considerable number left that organization, and established "the gospel church" upon a declaration of their belief in the sufficiency of the Bible as a rule of faith, and a determination to be governed in all things thereby. Mr. Cleaver had not received a "theological education," consequently had less to unlearn than if he had; but having been bred to the bar and been successful in the practice of law, he had thereby acquired the habit of analysis; and looking upon the Bible as a book of statutes, instead of a repository of texts to sustain preconceived theories, before he himself was aware of the fact, and without ever having read a word written by Disciples, he found himself in the ranks of the Disciples of Christ, manfully battling for the faith once delivered to the saints. Brn. Cleaver and Belding now rejoice, as labourers, in seeing sixty-five people in Brooklyn, N.Y., loving and learning the one will of the one Lord.

DUNEDIN (New Zealand, Jan. 28th, 1876).—Ed. of E. 0.-I write this to let the brethren in Great Britain generally know that, in the kind providence of our heavenly Father, I have arrived safe in Dunedin. I sailed in the ship Margaret Galbraith from London, Sept. 28th, 1875. Ön account of strong head winds, we were fifteen days going down the English Channel. During nearly all that time I was very sick confined to my bed in a very weak state; but when we came into fine weather my strength was again restored. It blew so hard in the

Observer, April 15, '76.

Channel that some of the sails were converted into rags; the helm was also much injured. There were only six passengers on board. On account of the bad weather, the rolling of the ship, and other obstacles, I preached only four times during the voyage; but I endeavoured to make known God's great love in a private way to the passengers, officers and crew. We sighted New Zealand on the morning of Jan. 11th, and anchored at the heads on the afternoon of the same day. Next morning we were towed into Port Chalmers, where I was welcomed by a dear brother in the Lord and two of my natural sisters. After remaining there an hour or two, we went on the train to Dunedin, a distance of nine miles. I received a hearty welcome from the brethren, and also from my parents and relatives. The church here has more than doubled its membership since I left. We now number about three hundred, and are receiving additions every week. I was highly gratified to find this prosperity. Our much-esteemed Bro. M. W. Green, from Melbourne, has been here eight or ten weeks. His faithful, earnest labours have been greatly blessed, to the salvation of many sinners, and to the edification and comfort of the Lord's people. About forty persons have been added to the Church since his arrival. He leaves for Melbourne next week. He is much beloved by the brethren here. May the blessing of the Lord follow him in all his future labours! I shall ever remember with gratitude the kindness and hospitality which so many English and Scotch brethren showed me during the time that I was travelling in strange lands. I am enjoying excellent health. Hoping and praying that the richest blessing of our heavenly Father may rest upon you, and all the brethren in Great Britain, in all your efforts to make known the Gospel of Christ in its primitive purity, I remain, in the one hope, your affectionate brother in the Lord, THOMAS H. JENNINGS.

DUNEDIN (New Zealand).-A social tea meeting of members and friends was held in the chapel, Great King Street, on Friday evening last, to bid farewell to our respected Bro. Green, of Victoria, who has been labouring with us for the past three months, relieving Bro. Bates, who has been on a visit to his aged parent and friends in Adelaide. The building was crowded to the doors, and during the evening speeches were delivered by Brn. Evans, Buttars, Balsille, Henderson, Jennings and Green, interspersed with anthems very pleasingly rendered by a few of the members of the choir. Altogether a very enjoyable evening was spent. During the visit of Bro. Green forty-five persons have been added to the church, and we expect more fruit from the labours of Bro. Bates, who will resume here shortly. Many are inquiring for the good old paths, and we trust ere long to see many more added to the number of the saved.

H.

BEDLINGTON.-Continuation of services in connection with opening new chapel. On Lord's-day morning, March 19, one who had given her heart to the Lord was immersed and received into membership. In the afternoon, Mr. D. King gave a Bible reading to a large assembly. In the evening, he preached to an audience, filling both chapel and schoolroom. Monday evening, Mr. Abercrombie

preached to a good meeting; Mr. King lecturing in a neighbouring village, where he had a crowded house. Tuesday evening, D. K. delivered a lecture on, How to Read and Study the Bible;" audience large, and deeply interested. Wednesday evening, Gospel addresses by C. A. and D. K. Thursday, we had to part from our beloved, as Bro. King left for Newcastle, on his way to Birmingham. C. Abercrombie preached in the evening. On Lord's-day evening, our new chapel was filled to hear Mr. Abercrombie. Since that time services have been held on Tuesday and Thursday evenings, as well. Meetings on the whole encouraging. Yesterday morning there was an extra large turn out of the brethren. In the evening, our singers went to the street and sung a large company from the street into our chapel. On Saturday evening there were two immersed, who were added to the church on Lord'sday morning, on which occasion Mr. Metcalf presided. To the Lord be all the glory. C. A.

ANNAN. Since January report fifteen have been added to our number by confessing the Lord Jesus, and two have been restored; making a total increase of twenty-seven since November last. We have reason to thank the Lord for. His goodness, giving Him all the glory. W. Hindle resumed his labours in the beginning of February, and continued with us six Lord's Days, during which time many meetings have been held in town and neighbourhood, followed up by daily visitation. Considerable interest has been awakened; and we feel sure that, if the services of some efficient brother could be had, much more fruit could be gathered into the fold. Since W. Hindle left us we have been favoured with the valuable services of Bro. Murray, from Glasgow. He has baptized five in the river (of Annan), causing great consternation in the town. This makes more evident the necessity of a new meeting house. We have long felt the need of a place to which we could invite strangers; and we have also sent a circular to the churches with which we are associated, asking their sympathy and help. Should this notice meet the eye of any brother or sister living where there is no church, we will be glad to receive the smallest sum towards the object. Contributions should be addressed to T. Forsyth, Butt Street, Annan. T. F.

SAUGHALL.-We held our Sunday School Review last Lord's-day afternoon, in the presence of a goodly number of members of the church. The children were questioned on the International Lessons of the preceding quarter, and their answers reflected credit both upon themselves and their teachers. Let us look after the young. It was while men slept that the enemy sowed tares. On the morning of the same day we received into the church two men who had, in baptism, given themselves to the Lord; making upwards of twenty additions within but a recent period. We are glad for the truth's sake. And may every soul added to the saved become a centre of gracious influence for Christ.

PETER STEPHEN.

SHEFFIELD. I commenced work in connection with the small church here, Feb. 14; since which we have been encouraged by four additions; two by immersion and two by restoration. J. PITTMAN.

Family Boom.

A LOST CHILD.

AFTER the terrible massacre in Damascus in 1860, thousands of Greek and Greek Catholic families migrated to Beirut, and among them was a man named Khalil Ferah, who escaped the fire and sword with his wife and his little daughter, Zahidy. I remember well how we were startled one evening in 1861, by hearing a crier going through the streets, "Child lost! girl lost!" The next day he came around again, "Child lost!" There was great excitement about it. The poor father and mother went almost frantic. Little Zahidy, who was then about six years old, was coming home from school with other girls in the afternoon, and they said a man came along with a sack on his back, and told Zahidy that her mother had sent him to buy her some sugar plums and then take her home, and she went away with him. It is supposed that he carried her off to the Arabs or the gipsies.

The father left no means untried to find her. He wrote to Damascus, Alexandria, and Aleppo, describing the child, and begged his friends everywhere to watch for her. There was one mark on the child, which he said would be certain to distinguish her. When she was a baby and nursing at her mother's breast, her mother upset a little cup of scalding hot coffee upon the child's breast, which burned it to a blister, leaving a scar which could not be removed.

Nine years had passed away, and the Beirut people had almost forgotten the story of the lost Damascene girl. Your uncle S. and your aunt A. were sitting in their house one day, in Tripoli, when the boy brought word that a man and woman from Beirut wished to see them. They came in and introduced themselves. They were Khalil, the father of the little lost girl, and his sister, who had heard that Zahidy was in Tripoli, and had come to search for her.

The mother was not able to leave home.

It seems that a native physician in Tripoli, named Shiek Aiub el Hashim, was an old friend of the father, and had known the family and all the circumstances of the little girl's disappearance, and for years he had been looking for her. At length he was called one day to attend a sick servant girl in the family of a Moslem, named Syed Abdullah. The poor girl was ill from having been beaten in a cruel manner by the Moslem. Her face and arms were tattooed in the Bedouin style, and she told them she was a Bedouin girl, and had been living here some years, and her name was Khodra. While examining the bruises on her body, he observed a peculiar scar on her breast. He was startled. He looked again. It was precisely the scar, which his friend had described to him. From her age, her features, her complexion and all, he felt sure that that she was the lost child. He said nothing, but went home and wrote all about it to the father in Beirut. He hastened to Tripoli, bringing his sister with him, as he, being a man, could not be admitted to a Moslem harem. Then the question arose how should the sister see the girl! They came and talked with your uncle, and went to Yanni and the other vice-consuls, and at length they found out that the women of that Moslem family

Observer, April 15, '76.

were skilful in making silk and gold embroidery, which they sold. So his sister determined to go and order some embroidered work, and see the girl. She talked with the Moslem women, and with their Bedouin servant girl, and made errands for the women to bring her specimens of their work, improving the opportunity to talk with the servant. She saw the scar, and satisfied herself from the striking resemblance of the girl to her mother, that she was the long lost Zahidy.

The father now took measures to secure his daughter. The American, Prussian, English, and French Vice-Consuls sent a united demand to the Turkish Pasha, that the girl be brought to court to meet her father, and that the case be tried in the city council. The Moslems were greatly excited. They knew that there were no less than twenty girls in their families who had been stolen in this way; and if one could be declared, perhaps the rest might, so they resolved to resist. They brought Bedouin Arabs, and hired them to swear falsely. When the girl was brought in, the father was overcome. He could see the features of his dear child, but she was so disfigured with the Bedouin tattooing and the brutal treatment of the Moslems, that his heart sank within him. Yet he examined her, and took his oath that this was his daughter. The Bedawin men and women were now brought in. One swore that he was the father of the girl, and a woman swore that she was her mother. Then several swore that they were her uncles, but it was proved that they were in no way related to the one who said he was her father. Other witnesses were called, but they contradicted one another. They then asked the girl. Poor thing, she forgotten her father, and the Moslem women had had been so long neglected and abused, that she had

threatened to kill her if she said she was his daughter; so she declared she was born among the Bedouins, and was a Moslem in religion. Money had been given to certain of the Mejlis, and they finally decided that the girl should go to Moslem house of Derwish Effendi to wait the final decision.

The poor father now went to the Consuls. They made out a statement of the case and sent it to the Counsel General in Beirut, who sent a joint dispatch to the Waly of all Syria, who lives in Dainascus, demanding that as the case could not be fairly tried in Tripoli, the girl be brought to Beirut to be examined by a Special Commission. The Waly telegraphed at once to Tripoli, to have the girl sent on by the first steamer to Beirut. The Moslem women now told the girl that orders had come to have her killed, and that she was to be taken on a steamer as if to go to Beirut, but that really they were going to throw her into the sea, and that if she reached Beirut alive they would cut her and burn her! So the poor child went on the steamer in perfect terror, and she reached Beirut in a state of exhaustion. When she was rested, a Commission was formed, consisting of the Moslem Kadi of Beirut, who was acting governor, the political agent, Delenda Effendi, the Greek Catholic bishop Agabius, the Maronite priest Yusef, and the agent of the Greek bishop, together with all the members of the executive council.

up

Her father, mother, and aunt were now brought in, and sat near her. She refused to recognize them, and