Observer, Feb. 1, 76

"I should have thought it was."

'Now, Mrs. Vowles, do you mean to be insulting; or don't you? Speak it plain, that's all I ask of you.' "I wonder how you would look if I was to take you at your word," said Mrs. Vowles, smiling a little.

"I'm not in the habit of eating my words, ma'am, whatever you may be; what I say is, 'Speak it plain,' and I mean speak it plain."

Every word in the last sentence had been increasing in rapidity and sound till it ended with something like a scream.

"Well," said Mrs. Vowles, "if you are inclined to hear the truth for once, it is, that you are a foolish, wicked woman; that you are ruining yourself and starving your child, by indulging an evil temper, which God gave you strength to subdue years ago." "This was plain enough in all conscience, and for once Mrs. Ray walked away silent to her own room. "I hope I haven't done harm," thought Mrs. Vowles. But she had done good: something like her words had been knocking at the door of her neighbour's heart for some time, only to be put aside as "fancies;" now spoken by visible lips, the truth came stronger.

By this time little Miriam came in. said her mother.

"Well?"

"The forewoman says you are not to have any more work till you are civil; and I'm so hungry.' Miriam seemed to expect a blow, for she cowered down in a corner out of her reach; her mother, however, went on arranging some patterns, and presently uttered an exclamation.

"What?" said Miriam, faintly.

"Why, here's the very pattern the forewoman and I had words about; she said I'd got it, and I said I hadn't; well, I shall have to eat humble pie now." Miriam said nothing. Very quietly, very gently, she had laid her weary head on one little thin arm and fainted.

"Starving your child!" said Mrs. Ray, as she took up the little one, and fairly hugged her into consciousness again.

Tears in her mother's eyes seemed to astonish Miriam into some attempt at consolation.

"Are you hungry, mother?" she said. "I'm not now only-so sleepy." Even as she spoke the child's eyes closed, and she fell into a deep, heavy sleep of cold and exhaustion.

"God help me! if I haven't forgot Him too long," sighed Mrs. Ray, as she laid Miriam on the bed and went down stairs to her landlady's parlour.

"Mrs. Vowles," she said, "you're a good woman, will you forgive and forget, and just give an eye to my little girl, while I go about some work?"

Mrs. Vowles was a good woman, her notions of "giving an eye" were broad and comprehensive; accordingly, when Miriam awoke, she found herself wrapped in a warm shawl, and a cup of hot broth sending up a savoury steam, through which the landlady's rugged face looked dim and radiant like an angel's.

Meanwhile Mrs. Ray was, with some difficulty, explaining to the forewoman, her employer, that she had found the pattern, and meant to behave better in the future.

Now, it happened, unfortunately, that the forewoman also "had a temper," and so, instead of help

ing this, her erring sister, who was struggling out of her error, she did her best to push her back again by saying, “Well, as to being anything but an impertinent vixen, that you never will; but your work suits us, so I don't mind giving you another trial." It was hard to press down the sharp answer which came so readily; but Mrs. Ray did, saying to herself, "Ruining myself'-that's pretty well done, I couldn't do much more that way; but killing my child,' that's another thing; I won't do that, God helping me." It seemed strange that Mrs. Vowles's rough speech should have such a different effect from the forewoman's, but then the one spoke in anger, the other out of calm conviction; the one spoke to please herself, the other really wanted to benefit her neighbour. It did not lessen her influence to find her quietly nursing little Miriam, but Mrs. Ray started when she saw that the doctor was there too.

"You mustn't mind," whispered Mrs. Vowles, "the little one seemed so poorly, I thought it better to send for him." She was going on, but a glance at her neighbour's face showed her that further apologies were needless: the Mrs. Ray who needed to be soothed and managed like some wild animal, was gone, seemed to have been left behind in the street; and in her stead had come a loving, anxious mother -in answer to whose inquiring look the doctor said honestly, "I don't know, it seems to be a kind of atrophy; give her a little light nourishment every few hours: I will come again this evening."

Mrs. Ray and the landlady took turns in nursing and feeding little Miriam; and grew so friendly over their labour of love, that Mrs. Vowles said to her husband that night, "Really, Mrs. Ray is not such a virago, after all; she has been quite gentle all day."

The gentleness lasted and grew; partly, perhaps, because through the first weeks of Miriam's illness it was necessary for her to be kept very quiet and it is not very easy to be what Mrs. Ray called outspoken when one may not speak out; yet more, because night and morning by Miriam's bed her mother knelt and prayed.

By-and-by the doctor began to look bright, and to congratulate his two nurses concerning their little patient. One morning he said, "Now, I shall not come any more unless you send for me.""

When he was gone Mrs. Vowles went to Miriam, and found her in tears."

"Why, love," she said, "what is the matter?" "I don't want to be well," said Miriam. "Why not? You surely do not want to die, you little thing?"

"No, I don't want to die; I should like to be ill always."

"What for?"

SIX

Observer, Feb. 1, '70

PUBLIC DISCUSSION,

IX NIGHTS, between DAVID KING and CHARLES BRADLAUGH, held in Bury, Lancashire. Subjects:-I. What is Christianity? II. Is it of Divine Origin? III. What is Secularism, and What Can it do for Man that Christianity Cannot?

For February, March, and April will contain topics from the recent Discussion on the Action and Subjects of Baptism, between the Clergymen

THE SUNBEAM, for 1875, Stitched, post

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free, 6d.; or Bound in Cloth, 11d. A few vols. of 1870, 1871, 1872, can be sent, stitched, at 6d. each. HE OLD PATHS, in Volumes, can be used as an eligible and instructive present, both for persons of mature age and for the young. The Volume for 1875, Stitched, is now ready. Also 1870, 1871, The 1872, 1874, sent post-free, 6d. each volume. Volume for 1875, Bound in Cloth, post-free, 11d. THE CAMPBELL VOL. OF OLD PATHS. The Volume for 1873, consists solely of articles from the pen of Alex. Campbell. Bound in Cloth, post free, 11d.

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lished by the Apostles, assembles in Ship Street Chapel, Union Street, near the General Post Office, Brighton. Lord's day, Morning, 11 o'clock, to Break the Bread, &c. Evening, 6.30, Preaching. Seats free.

REVIEW;

No. 4.-VOL. XXIX.

ALL COMMUNICATIONS (Including those for the Committee of the Free Distribution Fund) to be addressed "Editor of the Ecclesiastical Observer, 30, Belgrave Road, Birmingham."

BEER and the Church. The Durham Adver

EER and the Church. The Durham Adver

tiser says that a grand evening performance, under the patronage of the Rev. William Mayor, vicar of Thornley, and the churchwardens, has been given in the Thornley Theatre, for the benefit of the Thornley Church. The play selected for the occasion was 66 East Lynne." The Advertiser says that the licensed victuallers displayed cards in their windows announcing the sale of tickets, and that great credit was due to Mr. Robinson, of the Robin Hood Inn, and the whole of the licensed victuallers, for the efforts they made in trying to make the performance a success. Well may the local papers, which are not usually over friendly to Nonconformists, grow indignant and indulge in strong language. "The church," says one," is not prohibited from opening during the hours when the worship of Bacchus is proceeding; yet the publicans have in this case bestirred themselves to further the interests of their great rival, by not only allowing the tickets and playbills to flare through their window panes, but also pressing the sale of the former on their customers. This is Elysian, or, perhaps, in the circumstances, we should say this is Millennial." The Baptist adds "It must not be forgotten that the Church really

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made the first advances, when, two years ago, she embraced the publican, not as a prodigal repenting of the error of his ways, but as a political partner. The Church openly adopted the cause of the poor persecuted publican who had been cruelly ill-treated by Lord Aberdare, and it was but seemly gratitude that the publicans should take an early opportunity of returning the kindness. This has been done; and as is the case with war, so is it with peace -it spreads all round. The Stage, the Bar, the Pulpit are now intertwined in a loving clasp like the Three Graces; and the union is hardly likely, whatever else it might bring about, to conduce to that spiritual elevation of the poor on which bishops are apt, after dinner, to dilate with so much glowing unction."

Just now, also, the clergyman of the parish of Handsworth, Birmingham, has called forth considerable indignation by an after-dinner speech on the occasion of some celebration of the return to Parliament of a Tory Brewer. The rev. gentleman soundly abused Liberal Politicians and Nonconformists, and eulogized the publicans, expressing fervent desire that the day may not be far distant when the beer-cart shall make its daily calls fr house to house as milk is now carried re

There is a proposal on foot to get up a testimonial to this friend of publicans, in the form of a miniature beer-cart, in silver.

LAMENTATIONS and wailing are heard in Churchdom. The Law, not of Moses, but of England, has offended the clerical conscience. There was a Wesleyan minister (most likely a very reverend man) who wanted to inscribe over his daughter's grave his own name, with the prefix "Rev.," which the clergyman would not allow, the result being much profit to the lawyers. Twice, the verdict was unfavourable to the Wesleyan; but appeal to the higher Court gave him, as also all aspiring small preachers and evangelists, in life and death, the legal right to wear the "Rev.," even as 'tis meet and lawful for the parish priest. One State Church newspaper thereupon, in a few days, received a dozen commands from clergymen no longer to address them by the now desecrated title. The editor, recognizing the propriety of the request, intimates that, of course, it is now "no longer an object of desire." One clergyman will return all letters bearing the "Rev.," and requests that P.P. be added to his name. The exchange is certainly appropriate, as the newly-adopted letters may be read Papite Pedlar.

Under the influence of passing facts, Mr. Spurgeon addressed a large assembly as his "Reverend Brethren," adding that "He did not believe in the remotest degree in the clergy, the laity, or anything of the sort. He was one of the Lord's clergy, and so were they. They were all God's heritage. He did not believe they were laymen-that is to say, stones-and that they were thick-headed or stony-headed because they had not been ordained. If they were, however, he was, for nobody ever ordained him, and nobody ever should."

The public, religious and otherwise, is fast coming to look with contempt upon all this clerical pretence. We were somewhat surprised last week, at the close of a lecture to a large and very mixed audience, when we interrupted the gentleman who in proposing a vote of thanks prefixed the Rev. to our name, by saying "Not Reverend," to find the repudiation greeted by loud and general applause. It has become customary, too, in certain localities, for chairmen at public meetings to inquire of preachers whom they have to announce to the meeting, and whose preference they do not know, whether they use the "Rev." We have noted that the greater men, who are known for what they are, say No; while the smaller ones, who need some extraneous commendation, say Y-e-s. Well, let them have it, and P.P. also, if they please.

Observer, Feb. 15, '76.

THE POOR MAN'S CHURCH.-Last week were held the final services in connection with the only Welsh congregation worshipping in Cardiff in connection with the Established Church; and thus the chief town of Wales, with a population of 80,000, is left entirely destitute of episcopal services in the native language. Lady Llanover, formerly Lady Benjamin Hall, writes a lengthy letter to the South Wales Daily News, in which she strongly condemns the neglect of the Welsh people by the Establishment, and points out that there are eleven flourishing Welsh Nonconformist chapels in Cardiff with large congregations. And this the Church that-vide the bishops -so nobly supplies the spiritual wants of the poor, who are apt to be most cruelly neglected by those wicked, political Dissenters !

A PLEASANT PILGRIMAGE.-It may interest some to know that Brn. Nimmo, sen., of Edinburgh; G. Y. Tickle, of Liverpool; J. Marsden; E. Lyon and Sister A. Lyon, of Wigan; R. Black and J. Verco, of London, left this country on the 9th for Paris, Italy, Egypt, Palestine, Asia Minor, etc. The party met at the residence of R. Black on Tuesday evening, with a number of the Church in Chelsea, when a very pleasant evening was spent. The travellers and their dear ones, whom they leave behind, were commended to the care of that God who "neither slumbers nor sleeps." On Wednesday morning they left at six o'clock for the South-Eastern Station, where Sisters Black, Henshaw, and myself saw them comfortably seated in a saloon carriage for Folkestone; thence to Boulogne and Paris. May the blessing of the Lord, which maketh rich and addeth no sorrow, attend them all through their journey, and may they be brought back again to us in peace and safety, better prepared to contend earnestly for the faith once for all delivered to the saints. Amen! B. E.

Editorial Notices.

"THE CHURCH-PLANTING AND DEVELOPMENT" will, at present, appear in alternate numbers.

"THE TIDAL WAVE OF TRUTH" contains many true statements, but nothing which is not already better said in works already in print. We could not undertake to print, in a separate form, and it is too long and otherwise defective for insertion in a periodical.

THE "OLD PATHS."-Inquirers ask whether we have printed considerably more copies of those numbers of the Old Paths containing arguments used in the Lindal Discussion on Baptism? No. Still, there are some hundreds of each number which can be spared for special distribution, without infringing upon the quantity put by for binding at the end of the year. Baptismal arguments will be continued for several months.

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Free Distribution Fund.-William Ramshaw, S. A. Black, William Brown, William Davies, Jn. Morris; Church at Wakefield.

Observer, Feb. 15, '76.

A MOODY "GEM" FROM AMERICA.

0F

the "gems" which Mr. Moody has been so profusely scattering on this Continent since his "great work" in Europe, none seem to be so precious as the following: "If I thought that baptism was God's way of saving men, I'd give up preaching, borrow a pail, and go round the streets baptizing every one I met; and if they wouldn't let me do it, I would catch them asleep and baptize any way. But that is not God's way. He says, 'Ye must be born again.'

This "gem" strikes the American mind with a peculiar brilliancy.

Whether it came from

"The dark unfathomed caves of ocean,"

or from regions even darker and deeper, it is regarded as

"Of purest ray serene."

This is a curious "gem." In the light of this world it flashes forth its richness till the eye is dazzled with its splendour, but in the light of heaven it becomes as dull, as stale, and as worthless as sin.

That Mr. Moody says a great many good things in his "talks," we cheerfully grant; and he would have to say a great many good things to have as much value with the Lord as one such "gem" as the above has with Satan. We delight to bid every man God-speed who is doing good in the world, but we must be first persuaded that his work will result in more good than evil. And in determining this we are to remember that good and evil are not commodities to be measured out in equal bulk in order to balance their value. A very little poison will render hurtful a large amount of food. Satan perverted but little of God's Word when he tempted Eve, but enough to poison the whole stream of humanity at its fountain. Satan's theory was that God did not mean what he said, and we should be very careful that we do not adopt his theology, and thereby become his preachers.

It is not reasonable to expect that Mr. Moody, or any other man who entertains the gross ideas here expressed, as to what baptism is, should appreciate its design, or respect the command of Jesus for its observance. There are some angles of vision from which one cannot see the plainest things that God ever revealed. Let a man believe that the sprinkling of a few drops of water on the promiscuous crowds of the street, or on those asleep, is baptism, and he could not be expected to believe that the expression of God, "Baptism doth also now save us," is anything more than a senseless figure of speech. Such is the order of the human mind that one falsehood

believed will bring a whole system of truth into contempt. This the Devil thoroughly understands, and to this end he never ceases to work.

When Christ put baptism in the commission, which offers salvation to all nations in His name, He meant not by that word the sprinkling of a little water on the crowds that throng the streets, nor on those in unconscious sleep, but He meant a burying in the symbolic grave of those who, having been crucified by the cross of Christ, are dead to the love and service of sin. When the Apostles command men to be baptized, they are not talking about little nor much water as a mere priestly rite, but they are talking about penitent sinners obeying the Lord. They have as little respect for mere priestly ceremonies as it is possible for Mr. Moody to have, but they have a sublime reverence for the commandments of Jesus Christ.

66

Mr. Moody may exhaust his eloquence in portraying the lovely character of Jesus, on which thousands may hang with bated breath, but as long as he drops an occasional "gem that brings His commandments into disrepute, Satan will smile with the profoundest complacency.

Sectarian theology is a strange compound from the beginning to the end, but the strangest feature of it all is the severing of the connection between the divinity and the authority of Christ; as if we could hold to the one and despise the other. The appointments of Jesus are the embodiments of His authority, and His authority is the legitimate consequence of His divinity; whoever, therefore, speaks lightly of one speaks lightly of all

Mr. Moody's idea that people can be baptized irrespective of the condition of their heart or will, is supremely ridiculous. The idea that any act is a part of the religion of Christ, whether it is God's way of saving men" or not, that does not spring from a heart of faith and love, is from the Pope of Rome, and not from Jesus of Nazareth. This is the basis on which rest infant baptism and all other priestly ceremonies which render void the Word of God.

After this ridiculous talk about baptism, Mr. Moody says, "But that is not God's way." Certainly not; and we pity the man so sunk in priestly superstition as to think otherwise. But when Mr. Moody perverts baptism from "the obedience of faith" to a senseless superstition, and then says, "But that is not God's way," he deals falsely with the Word of God, and deludes those whom he doubtless desires to save.

His conclusion is, "Ye must be born again." Certainly; but does he say once in what that new birth consists? Never. He puts it in contrast with what he calls baptism, and so it is;