To the Editor of the E. 0.-Sir, Accept my thanks for the "Ecclesiastical Observer." I have read the Presbyterian pamphlet on "Yayin" and the review thereof in last month's issue. As you have given insertion to a commendation of the review, perhaps you will give insertion to a contrary opinion. I certainly think the article most unfair and unsatisfactory, exemplifying all the faults in a most intense form with which it charges the authors of the pamphlet. The way in which Presbyterian polity has decided to settle disputes in congregation may or may not be the best, but Dr. Watts' procedure was in harmony with Presbyterian polity. That is not the subject now in question. Dr. Watts' position is that " Yayin" in the Bible signifies a fermented liquor, and he attempts to show that Dr. Lees, the great champion on the other side, has advanced no proof to the contrary. His reasoning is that of a scholar and a logician, and may not be set aside by a few garbled extracts, or any choice number of witty sneers. Let any one who differs from the pamphlet show that "6 Yayin" in the Bible stands for "grape juice" out of which the leaven has not been thrown off by the natural process of fermentation, and that it was this juice containing the leaven, which was used at the offerings and at the Passover, and Messrs. Watts & Co. will stand refuted without the help of the "Christian World," and its very doubtful quotations from Pliny, Plutarch, &c. The reviewer's quotation from Paul: "If meat make my brother to offend I will eat no meat while the world standeth," applies to both sides. If one side contends that wine be inserted in place of "meat," the other side, with the same logic, may contend that boiled grape juice may be inserted for the word "meat." I am, Sir, yours, &c, A MINISTER.

[Our Reviewer was fairly entitled to comment upon "the way Presbyterian Polity" deals with the question in dispute, seeing it is brought under notice by the Yayin pamphlet. We are not so satisfied with the logic of "Yayin" as is the writer of the above; nor can we admit that the proper contents of the cup, in the Lord's Feast, can be decided by the signification of Yayin.

Ed.]

HOW DID THE LORD OPEN THE

HEART OF LYDIA?

As a physical opening is not contended for, that point may be dismissed at once. And as to open the mind means to enlighten, so to open

Observer, June 1, '76.

the heart, where it means anything more, means to influence to act. More than this the phrase, which is certainly metaphorical, cannot without violence be made to mean. Hence the phrase: "Whose heart the Lord opened that she attended to the things spoken of Paul," resolves itself into the more literal and more simple expression: "Whom the Lord influenced to attend to what Paul said." This is clearly the meaning of the phrase; at least, more than this its terms will not safely import. Now, the question is, by what means did the Lord influence to attend or to obey That He did it is certain, and equally as certain is it that He influenced the Corinthians to obey; but the question is, by what means? Doubtless the influence, whatever it was, was a very gracious one, for we can conceive of no other; quite inward too, since it affected the woman's heart; very efficacious, also, since it induced her to obey; and very certain that it was of the Spirit, but very uncertain whether it differed from the truth, or was anything more than the truth.

Now, it is clear, 1st, that the Spirit was present speaking to Lydia-speaking through the Apostle; 2nd, that she heard what it said; 3rd, that there is an immense motive-power in the truth; 4th, but not one particle of evidence that the Spirit was operating on Lydia in some other way than through the truth; or exerting more power than is in the truth. To what conclusion then are we forced? To the conclusion simply that the Lord influenced her by the light and motives of the Gospel.

The expression "whose heart the Lord opened" can simply mean no more than this—that the work was of the Lord. Certainly it does not assert the exertion of a special influence, neither does it necessarily imply it; hence, there is no ground on which to infer it. It merely asserts a fact, leaving the mode of its occurrence wholly unexplained; and, in all such cases, it is certainly better to ascribe the fact to the causes known to be present and acting, than to M. E. LARD. such as are purely imaginary.

Intelligence of Churches, etc.

HOTHAM (Australia).-For the last three months we have had the co-operation of John Strang as evangelist, owing to the visit of M. W. Green to Dunedin. During that time we have had the pleasure of baptizing twelve converts, and three have been received by letters from other churches; one also has been restored. Several of these were old Presbyterians, strongly intrenched in their time-honoured notions about baptism; but they now express their

Observer, June 1, 76.

joy that Bro. Strang was the means of enlightening their minds on the subiect, and leading them to experience the fact that being buried in baptismn they have been raised to walk in newness of life. The church at Hotham would take this opportunity of expresing their heartfelt pleasure in all they have listened to from the lips of Bro. Strang, who has greatly endeared himself in their warmest affections, which feeling arises solely from his clear and simple elucidation of the truth and his faithful earnestness in applying the doctrines of Scripture to the consciences of all. J. F. DUNEDIN (New Zealand), February.-The church here has been greatly refreshed and cheered by the visit of M. W. Green, of Hotham, who has laboured successfully in the Gospel in this place for the past three months, during which time forty-nine have been added to the church, viz., thirty-seven by faith and obedience, eight formerly baptized, three by commendation, and one restored. M. W. Green returns to his home by the Alhambra to-day. We regret his having to leave so soon, as a considerable interest is still prevailing, and many are not far from the Kingdom. F. L.

BALLARAT.-On Friday, Jan. 28, 1876, a valedictory tea meeting was held in the Chapel, Dawson Street, in connection with the removal of Bro. and Sis. Martin to Melbourne. There was a good attendance. Several speakers spoke in high terms of Bro. Martin's work of faith and labour of love, and of their deep regret at his removal. Bro. Martin then gave in his resignation as pastor, expressing deep sorrow at leaving. At the close, Bro. Macgowan presented, in the name of the church, a handsome alabaster clock, with shade. A silver plate reads"Presented to Bro. and Sis. Martin, on departure from Ballarat, by the Church of Christ, Dawson Street, as a token of love and esteem and in remembrance of many years of Christian fellowship and in recognition of his faithful services as pastor." They left next morning for Melbourne.-On Lord's-day, Feb. 27, two were baptized into the name of the Lord Jesus.

CHELSEA (May 19).-We have again gratefully to acknowledge the Lord's hand aiding us in our work as His discip!. During the past month four were immersed into the name of Jesus, two of whom are dear ones from our Sunday school, precious fruit of loving labour and earnest prayers. One also was received into our fellowship who had been previously immersed. J. BANNISTER.

SAUGHALL-We continue to gather fruit. On the 16th May, five were here baptized into the name of the Lord. Of these, two were from Birkenhead, and three from our Sunday school. P. STEPHEN.

BIRMINGHAM (Lord's-day, May 21). - Four persons were received into membership in the church, Geach Street, having been baptized a few days before. GREEN HILL LANE.-Since our last report I have pleasure in stating that three more have been added to our number by immersion into Christ. J. C.

THE PALESTINE PILGRIMS.-It is with gratitude to the God of all grace that I record the safe return of our Eastern travellers. Brn. Marsden and Verco arrived in England on Monday, the 1st of May, leaving the others at Beyrout. On April 19 they took the Austrian Lloyd steamer, passing Cyprus, Rhodes, Patmos, Chios, Smyrna, Mitylene, to Con

stantinople. They then proceeded across the Continent by rail and boat to Vienna; from thence by rail via Cologne, Brussels, to Calais, Dover and London. The remainder of the party went on from Beyrout to Asia Minor, visiting the various towns and cities in that province rendered important and interesting because associated with the life and labours of the eminent Apostle of the Gentiles. After spending some little time in Constantinople they made a quick run across the Continent, and reached England on Tuesday, May 16, all highly pleased with what they had seen, and exceedingly glad to get home again, saying heartily, "there is no place like home." On the following Thursday there was a tea and social meeting held in College Street Chapel, Chelsea, to welcome their return, and also to render thanks to our heavenly Father for dealing so bountifully with them. Brn. Nimmo, Black and Verco gave some very interesting details of their journey, and a very enjoyable meeting was brought to a close by singing the well-known hymn, Day's March nearer Home." B. ELLIS.

Family Room.

PRAYER AND FORGIVENESS.

"A

"Forgive us our trespasses, as we forgive those who trespass against us.'

"I'll never forgive him-never!"

"Never is a hard word, John," said the sweet-faced wife of John Locke, as she looked up a moment from her sewing.

"He is a mean dastardly coward, and upon this Holy Bible, I—”

The

"Stop, Husband! John! remember he is my brother, and by the love you bear me, forbear to curse him. He has done you wrong, I allow; but, O John, he is very young and very sorry. momentary shame you felt yesterday will hardly be wiped out with a curse. It will only injure yourself, John. Oh please don't say anything dreadful."

The sweet-faced woman prevailed; the curse that hung upon the lips of the angry man was not spoken; but he still said, "I will never forgive him; he has done me a deadly wrong."

The young man who had provoked this bitterness, humbled and repentant, sought in vain for forgiveness from him whom, in a moment of passion, he had injured almost beyond reparation. John Locke steeled his heart against him.

In his store sat the young village merchant, one pleasant morning, contentedly reading the morning paper. A sound of hurried footsteps approached, but he took no notice until a hatless boy burst into the store, screaming at the top of his voice, "Mr. Locke, Johnny is in the river!"

To dash down the paper and spring for the street was the first impulse of the agonized father. On, on, he flew till he reached the bank of the river, pallid with anguish. The first sight that met his eyes was little Johnny lying in the arms of his mother, who, with hair hanging around, bent wildly over her child.

The boy was saved; he breathed, and opening his eyes, smiled faintly in his mother's face, while she with a choking voice thanked God. Another form

lay insensible, stretched near the child. From his head the dark blood flowed from a ghastly wound. The man against whom John Locke felt eternal hatred had, at the risk of his own life, been the saviour of the child. He had struck a floating piece of drift-wood as he came to the surface with the boy, and death seemed inevitable.

John Locke flung himself down on the green sward, and bent over the senseless form. "Save him," he cried huskily to the doctor who had been summoned; "restore him to consciousness, if it be for only one little moment; I have something important to say to him."

"He is reviving," replied the doctor.

The wounded man opened his eyes; they met the anxious glance of his brother-in-law, and the pale lips trembled forth, "Do you forgive me?"

66

Yes, yes, God is witness, as I hope for mercy hereafter, I freely forgive you; and in turn ask your forgiveness." A feeble pressure of the hand and a beaming smile was all his answer.

Many days the brave young man hung upon a slender thread of life, and never were there more devoted friends than those who hovered over his sick bed. But a vigorous constitution triumphed, and pale and changed, he walked forth once more among the living.

"O, if he had died with my unkindness clouding his soul, never should I have dared to hope for mercy from my Father in heaven," said John Locke to his wife, as they sat talking over the solemn event that had threatened their lives with a living trouble. "Never, now I have tasted the sweetness of forgiveness, never again will I cherish revenge or unkindness toward the erring. For there is a new meaning to my soul in the words of daily prayer, and I see that I have only been calling judgments upon myself, while I have impiously asked, 'Forgive us our trespasses, as we forgive those who trespass against us.'"

Step

THE SCHOOL OF PATIENCE. DOMESTIC life is the school of patience. Its duties, its difficulties, and its delights too, are constantly recurring. Only the work of to-day can be done today. There is a sameness, also, in the mere external form, an ever-recurring round that must disgust, or make one a mere mechanical drudge, unless the heart is put into the work, and the little, common, trivial acts are made the embodiment of noble ends. by step, stitch by stitch, stroke by stroke, the work goes on. One round of duty is completed only to commence another. Every day is a lesson and a practical exercise in patience. It is a good lesson, and we need to learn and practice it. It helps us to another work which is absolutely necessary to the perfection of human character and the happiness of home, and that is the surrender of self. When two persons unite in the marriage relation they become one by mutual concessions. They naturally approach each other. There is much to give up as well as to receive on both sides. There are many sharp corners to be rounded off, many rough surfaces to be made

Observer, June 1, '76.

smooth, and many crooked ways to be made straight, and irregularities to be adjusted. Some of these are in the very grain of the constitution, some of them have been confirmed and hardened into habit, and it is difficult to make any impression upon them. Neither must seek to make self the standard, and to exact all the surrender and conformity from the other. Neither must seek to become the other, but something better than either. When two substances unite, chemically, the result is a substance different from either of its components. So it should be in marriage; the result should be favourable to husband and wife. Each one should become freer, nobler, stronger, purer, and wiser-should attain a higher excellence than either could attain alone. This will always be the result when the rule of action is mutual surrender, accommodation, and help. Each should inquire, What can I yield? In what respect and how far can I reform?

Every day will bring occasions to put our principles to the test. There are diversities of taste, of feeling, of judgment, of principle. Happy are those who can yield their own preferences so cheerfully that diversities of character are softened and shaded off into harmonious varieties, and not hardened into irritating and hostile opposition.

A great part of the sum of domestic misery is caused by this want of mutual accommodation, in apparently different things. It is as though the builder had left here and there in the floor, partitions, and passages, the sharp points of nails to pierce the feet and rend the garments; or as though a thousand rough surfaces and sharp corners were fretting the inmates, and loose, ill-fitting joints were annoying them. If we could see the spiritual houses as we see the natural, we should discover all these defects in the very walls. We should see the marks and scars of painful collisions; the want of proportion and harmony in the various apartments. I repeat, then, if we desire to have the work in our spiritual building go on harmoniously to a successful and noble issue, we must seek harmony in little things. Our intercourse must be courteous and respectful. We must be filled with that worthy fear which is the offspring of love-not fear of each other, but fear for each other; fear of ourselves that we may be wanting in some attention or respect; fear that we may do less for each other and exact more from each other than we ought. In a word, we must seek the good of each other and all in the house, and around that end as a centre the life of each and all should revolve in freedom.

THE BEAUTY OF THE LORD.

THERE are moments in the life of every Christian when the name and cause of Christ are more precious to him than gold; when the Divine character appears ineffably glorious; when a celestial beauty adorns the sacred page, and the everlasting truths of the Gospel are sweeter to him "than honey or the honeycomb." He beholds "the beauty of the Lord" in everything. Wherever he turns, he sees some thrilling manifestation. Even the wickedness of the wicked suggests to him that God is holy, and will punish sin. If he looks upon the wonderful works

Observer, June 1, '76.

of art, he experiences a thrill of delight at the diviner beauty which they image forth; thus beholding "the beauty of the Lord." If he glances at history, and gathers in a single panorama all that the world ever called beautiful or great, in science or literature, still is he reminded of the great Creator and Upholder of all things. If he gazes at the sky when the meek stars are shedding their silver light upon the world, again does this utterance within him declare that all this is "the beauty of the Lord.” But, above all, when he looks into the works of redeeming love, and beholds the mighty workings of benevolence there; when he stands on Calvary, and sees him who hangs there, the just for the unjust; when he sees the stone rolled away from the sepulchre, and the linen clothes lying, and the Saviour gone; when he beholds the ascending Redeemer, and hears the man in the white raiment saying, "This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven," then, indeed, he "the beauty of the Lord." And he sees "the beauty of the Lord" in all the ordinances of religion, in the Gospel, the meeting for prayer, and the communion of Saints. He no longer wonders at David for saving, "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple."

AN EARNEST LIFE.

sees

EARNESTNESS does not always move with a clatter. There are other things in this world which are quite as pleasant and edifying as the rub-a-dub-dub of a drum. In fact this kind of melody is not generally the highest style of music. Have you never known a man bustling and officious, and clamorous and loud, but who did not weigh heavy after all-a thing yery well understood by every one except just the man who might have profited by that piece of information? And have you never known a man, quiet and unostentatious, and faithful, and who was a perpetual blessing, a golden man, deep souled and true, whose memory lingered long after he was gone, like light upon the hill after a gorgeous sunset?

The shallow stream rattles along its course, but when it is met and drowned by the majestic tides rolling in from the seas, there is silence on the hills. In the great tide there is the power of more than a hundred rivulets, yet its coming is almost as quiet as the celestial forces that bring it. The tide flows down, and shallow grows the stream, and again the empty clattering goes on. And this is what we wish to say, that things most potent, although demonstrative, as indeed they must be from their effects, are not necessarily noisy. A strong and earnest life need not make what people are in the habit of calling "a fuss." It is better to be known by the lead that strikes, than by the bang of the gun that sends it.

MAKING OTHERS HAPPY.

WHEN you rise in the morning, form the resolution to make the day a happy one to a fellow

creature. It is easily done. A left-off garment to the man that needs it; a kind word to the sorrowful; an encouraging word to the striving-trifles in themselves light as air-will do good at least for twentyfour hours. And if you are young, depend upon it, it will tell when you are old; and if you are old, rest assured it will send you gently and happily down the stream of time to eternity. By the most simple arithmetical sum look at the result. If you send one person away happily through the day, that is three hundred and sixty-five in the course of the year; and suppose you live forty years only after you commenced that course of medicine, you have inade fourteen thousand six hundred persons happy -at all events for a time.

CASES

gilt lettered, with strings to secure twelve numbers, so as to require only half-yearly removal and putting away for binding, post free, 8d.

AMERICAN AND OTHER BOOKS.

Life of A. Campbell (Two Vols. in One), 14s.,

P. 1s. Commentary on New Tes., Vol I, Matthew and MARK. By J. W. McGarvey. Price 9s., P. 6d. Commentary on New Tes., Vol. IX. EPISTLE

TO THE HEBREWS. By Pres. Milligan. 9s., P. 6d. Commentary on Acts of Apostles. By J. W. McGarvey. 5s. 6d. P. 6d.

Life of Walter Scott. By W. Baxter, with Portrait. 8s. 6d., P. 6d.

Scheme of Redemption.

93. 6d., P. 8d.

Reason and Revelation.

9s. 6d., P. 81.

By Pres. Milligan.

By Pres. Milligan.

Life of John Smith. By J. A. Williams. 10s. 6d. P. 8d.

Living Pulpit, 28 Sermons, with 28 Portraits. 16s., P. 1s. 2d.

Gospel Preacher.

78. 6d., P. 6d.

Sermons by Ben. Franklin.

Translation of New Tes. By the American Bible Union. Small type. P. free, 1s. 6d.

WORKS BY ALEX. CAMPBELL.

Translation of New Tes., with Prefaces, etc., etc.
Table Edition. 11s., P. 1s.
Debate on Romanism, with Bishop Purcell. 6s. 3d.,
P. 6d.

Debate on Evidences of Christianity, with

R. Owen. 78., P. 6d.

Christian Baptist (Seven Vols. in one). 12s. 6d.,
P. 10d.

The Christian System. 63. 3d., P. 5d.
Lectures on Pentateuch. 7s., P. 6d.
Popular Lectures. 10s., P. 10d.
Christian Baptism. 6s. 3d., P. 6d.

Christianity as it Was at the First (Selections from Writings). P. free, 18.

WORKS BY DAVID KING.

Psalms and Hymns for Christians: Fourth Edition of New Selection. Roan, 1s. 11d.; Turkey Roan, gilt edges, 2s. 9d. Reduction on ten or more of 2d. each Roan, and 2d. best. Purchaser pays carriage.

Hymns and Bible Lesson Songs, for Children.

Cloth, 2d.; Twenty-five, 3s. 6d. Purchaser pays carriage.

Immersion v. Sprinkling and Pouring: The

Question Settled. 6d., P. 1d.

Why Baptize the Little Ones? 4d., P. d.
On the Restoration of Apostles, a Refutation of
the Claims of Irvingism. P. free, six copies, 3d.
The Resurrection of Saints and Sinners at the
Coming of the Lord. 3d., P. d.

Good Friday, Easter, and Lent, of Pagan
Origin. The Saviour not crucified on the Friday.
Six copies, P. free, 3d.

INDEX TO THE BIBLE.-Subjects Alphabetically and New Testament. Post-free, 1s.

THE INTERPRETING CONCORDANCE OF

TH THE NEW TESTAMENT, showing the Greek

Original of every word, with a Glossary, explaining all the Greek words of the New Testament, and giving their varied renderings in the Authorized version. By JAMES GALL. Price, post-free, 6s. 6d.

UIDE TO THE PRONUNCIATION, SIGNIFINAMES. By F. THOMPSON, M.A. Price 6d., post-free, 7d.