Observer Oct. 15, '77.

himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." It is, then, at the glorious morning of the resurrection that the apostle will be clothed upon with the house from heaven (a glorious incorruptible body); it is then that mortality will be swallowed up of life (the mortal shall put on immortality); it is then that he and all the faithful will be "present with the Lord."

The order of this passage in Thessalonians is— 1. The Lord descends from heaven.

2. The dead in Christ rise, and living changed. 3. They meet the Lord in the air, and are to be for ever with Him.

This agrees exactly with the teaching of the Saviour, John xiv. May we all strive to be accounted worthy of the resurrection of the just, so that we may then have the unspeakable privilege and joy of seeing Jesus as He is, and being made like Him. BARTLEY ELLIS.

THE FIRST OF THE WEEK AND THE LORD'S DAY.

WILL some reader of the E. O. tell us, how is it that a considerable number of brethren seem never wearied of asserting that we accept nothing but the Bible as authoritative in matters of faith and practice, and yet, when speaking of what is popularly termed Sunday," call it "The Lord's Day," which designation is only found once in the Bible (Rev. i. 10), while "The First Day of the Week" is used at least six times and by four different teachers. Matthew, Luke, and John apply it to the day on which Jesus rose from the dead? In Acts xx. 7, it is applied to the regular weekly meetings of the church. Paul, in 1 Cor. xvi., also uses it when referring to the weekly collection for the saints. John only employs the phrase "Lord's Day," and while he does so but once he uses the former phrase twice in one chapter of his gospel. The conclusion from this evidence

seems to me to be that the term in common use among the disciples in New Testament times was "The First (day) of the Week ;" "The Lord's Day being used to indicate some special day. Scholars say that the word translated "Lord's " appears only in one other passage of the New Testament, viz.: 1 Cor. xi. 20. May not, then, that "Lord's Day," mentioned by John, have been the anniversary of the resurrection of Jesus, and is it not true that we have neither scriptural precept nor apostolic practice for the application of it to every "first (day) of the week?" Of course when we go outside the Bible and consult the early church histories, we find frequent mention of the Lord's Day. But these cannot be admitted as authoritative by us, as we repudiate (theoretically at least) all customs for which we have not either in letter or spirit a "thus saith the Lord."

But, granting for the moment, that the use of "Lord's Day" is either directly taught in, or can be deduced from, Scripture, how is it that some brethren who rebuke those who employ the secular or pagan term, "Sunday," yet do not themselves use this "scriptural " phrase in connection with all the institutions of that day? How is it that we announce that we meet to "break bread," and to preach the gospel, on "The Lord's Day," yet call our schools that meet on that day "Sunday Schools?"

There seems to be an inconsistency in those who profess to be guided by Scripture and Scripture alone adopting what the evidence, I think, proves an unscriptural term; and there seems an inconsistency in those who claim its scriptural origin using it only in connection with a portion of its institutions. J. HANDYSIDE.

The Sunday School.

THE TEACHER'S OBJECT.

LYMAN Abbott writes:-What are you to teach in the Sunday school? Those truths that tend to develop Christian character, and those truths most prominently which are most effective for producing Christian dispositions. That seems very simple, and yet I wonder if all Sundayschool teachers understand it, or even act upon it. It is gainful to learn those things which throw light upon the Bible; that you should be acquainted with the geography of the Holy Land, with the chronology of the Word of God, with the structure of the Bible, with the relation of the various books one to another, with the historical epochs, with the names even of the great men that illustrated the Divine providence and the Divine workings through the times that are past. But the teacher who goes into the class and teaches geography, and history, and chronology, and archæology, and the manners and customs-the teacher that goes into the class to teach these things has not risen to the faintest conception of the work of the Sunday-school teacher. These are not the truths that make men high, and noble, and grand, and large. A man may not know how many feet above the level of the Mediterranean Jerusalem stands, and yet he may be honest at the counter. He may not be able to tell how many miles long Palestine is, and how many miles broad at the north and wide at the south, and yet he may be kind to his wife. He may not be able to give the reigns of the Kings from the beginning to the end, and yet he may himself walk kingly among men in the largeness of his nature. Baptist.

INTERNATIONAL LESSONS.-NOTES. October 28.-PAUL BEFORE THE COUNCIL.Acts xxiii. 1-21. "Earnestly beholding," 1. Paul evidently wanted to understand the character of his

judges. "Council." Sanhedrim. The supreme court of the Jews for religious affairs. "Good conscience. Conscience is not an infallible guide. We do wrong not to obey its dictates. Yet we may be wrong when so doing. (Ch. xxvi. 9.) Let us seek a conscience enlightened by the truth. "Ananias," 2. President of the Council. "Smite him on the mouth." To silence him. Judicial calmness over

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come by personal anger. "Smite thee," 3. A prediction which was fulfilled when Manahene, a robber chief, took possession of Jerusalem about the time of the last Jewish war. Ananias was discovered hiding in an aqueduct, and killed. "Whited wall." Hypocrite. Ananias assuming the position of judge ought to have manifested the attributes of one. Contrary to the law." (Lev. xix. 35; Deut. i. 16.) "Wist not," 5. The priesthood at this time frequently changed, so that Paul may not have known that the president was really High Priest, or he would have honoured the law (Ex. xxii. 28) if not its pretended dispenser. "Cried out," 6. The council was composed of two parties holding opposite views with respect to the resurrection; identifying himself with one he raised the opposition of the other, and started a dispute. "Pharisee." A Christian, but so far as the resurrection is concerned a Pharisee. Whatever we may desire to be, let us first be Christians. "Pharisees part," 9. The Scribes not being a distinct sect, might be either Pharisees or Sadducees. "Lord stood by him," 11. The presence of the Lord is a sustaining power. "Good cheer." When our circumstances appear most threatening the approbation of God will rejoice the heart. (Rom. viii. 28.) "At Rome." Paul longed to go to this city. (Rom. xv. 23.) He went (Acts xxviii. 16 and 30), but as a prisoner. Our desires are not always granted at the time, nor in the manner we expect. "Certain of the Jews," 12. About forty determined characters. "Under a curse," 14. An oath. "Eat nothing," etc. Lightfoot thinks that the Rabbis could absolve from such an oath if necessary. "Entered into the castle." Paul not being condemned was accessible.

QUESTIONS.-1. Before whom did Paul plead? 2. Will conscience always tell us to do right? 3. What gross injustice did Ananias commit? 4. How did Ananias meet his death? 5. What caused division in the Council? 6. How did Paul fare during the contention? 7. What happened to Paul at night in the castle? 8. How was Paul threatened? 9. How was Paul saved? 10. What do you think of Paul's position

now?

Nov. 4.-PAUL BEFORE FELIX.-Acts xxiv. 1027. "Governor," 10. Felix, procurator over Judea. "Judge unto this nation." A magistrate familiar with its laws and opinions. Cheerfully. It is more satisfactory to submit our differences to those who can understand their bearings. "Twelve days," 12. Too short a period to foment a plot against the State. "Worship," 11. Worshipping, not conspiring against the nation. (See Rom. xv. 25-26.) The servants of God are often misjudged even in their acts of benevolence. "Disputing," 12. Causing excitement tending to disturbance, also a denial to Tertullian. (v. 5.) "Prove the things," 13. (V. 5 and 6.) If a charge is not worth proving it is not worth making. (1 Thess. v. 20.) "Heresy," 14. Haeresis found

Observer, Oct. 15, '77.

nine times in New Testament, five times rendered sect, four times heresy, meaning sect or party. When the term sect is applied to a proper name, as sect of Pharisees, or sect of Sadducees, or sect of Christians, it implies nothing good or bad, but it has a bad sense when applied to a party in a community which admits of no division. (1 Cor. xi. 18-19.) "Law and the prophets." Paul believed what was revealed up to his time, let us believe what has been revealed up to ours. "Just and the unjust." This settles the dispute as to the wicked not rising. (John v. 28.) “Conscience," 16. So far as he understood his duty he performed it. May we do likewise. "After many years," 17. Of Bring alms." (Acts xi. 29-30; Rom. xv. 25-26.) An example of the practical outworking of the gospel. (1 John iii. 17.) Christianity is preeminently practical. (See Acts iv. 31-37.) "Jews from Asia," 18. (Ch. xxi. 27.) His accusers. voice," 21. (Ch. xxiii. 6.) Declaration. Sometimes a little of the truth is too much. "Deferred them," 22. Adjourned the further examination of the prisoner. "Have liberty," 23. A soldier was to prevent his escape, otherwise he was free to

absence.

25.

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"One

go about. "Drusilla," 24. Daughter of Herod Agrippa 1st, celebrated for her beauty, but a proffigate woman, enticed from her husband, the King of Emesa, by Felix, and now living in adultery with him. Let us seek the beauty of holiness. "Reasoned,” Picture this wicked pair, with guilty consciences, listening to the bold preacher as he dwells upon justice, the control of evil passions, and judgment, even for the judge, by one whom no bribe can influence. "Trembled." But trembling is not repentance. "Convenient season,” which is any time but the present. "Money," 26. The love of money will liberate a prisoner or fetter a soul.

QUESTIONS.-1. Before whom did Paul next go? 2. Why was Paul more satisfied with Felix as a Judge? 3. What was Paul's reply to the charge? 4. To what part of the charge did Paul confess? 5. What is heresy ? 6. For what purpose did Paul go to Jerusalem? 7. How did this trial conclude? 8. What was the subject of Paul's discourse before Felix and Drusilla? 9. What was the effect of it? 10. Why did Felix so often send for Paul?

Family Room.

J. T. J.

CONVERSATIONS BY THE VERNON FAMILY.-No. XVII.

JAMES: In our last conversation we omitted to notice that, between the time of Lot leaving Bethel for the plain of Jordan and his being carried away captive, Abram had removed from Bethel and taken up his abode at Hebron, near to the southern border of Palestine.

MARIAN: It was mentioned, I think, by Claude, that when Abram went forth to rescue Lot he set out from Hebron.

JAMES: So he did; but it is well to note about the time of Abram's first settlement in Hebronplace which the Lord's feet made glorious; and

Observer, Oct. 15, '77.

which Abram and his sons, down to his royal seed, the son of Jesse, have surrounded with such surpassing interest. But the 15th chapter of Genesis is before us for consideration.

WALTER: A wonderful piece of history it is; I find some writers are of the opinion that the whole of the circumstances recorded in the chapter, namely: Abram's conversation with God about an heir; God's bringing Abram forth to see the stars; the dividing of the sacrificial animals; the deep sleep, with its horror of darkness; the prediction respecting the captivity in Egypt, etc., all took place within the sweep of the vision mentioned in the first verse.

HAROLD: What sort of vision do you think it was? It could not be a dream of the night.

CLAUDE: More like a dream of the day I should think. I sometimes imagine the men of old-those holy men "who lived and walked with God," enjoyed far closer intercourse with heaven than we do in the rush of this nineteenth century of the Christian era. In the simplicity and freedom of pastoral life they seemed to have reached an elevation of thought and feeling, that made the reception of heavenly visitants quite an easy and natural thing. This was evidently the frame of mind in which Abram daily moved. But, now, it reaches a point in which the soul is rapt and aglow with a Divine fervour-he is in an ecstacy, prepared by the richer life received in communion with God, for such revelation as God in person had to make to him.

EVA: Does that view of it not eliminate all miracle and supernaturalism from the event?

CLAUDE: By no means. It rather adds to the wonder-working, that Abram, although in an ecstacy, should preserve all his natural consciousness and powers of thought while receiving from God Himself such a variety of communications.

We

JAMES: Well, let us see what these were. read: "God spoke to him and said, Fear not, I am thy shield, and thy exceeding great reward." Do not these words remind you of language addressed long afterwards to one who was "in the spirit on the Lord's day."

HAROLD: Oh yes, of John in the Isle of Patmos ! "Fear not, I am the first and the last," etc.

MARIAN: It never occurred to me that the words, "Fear not," were intended to quiet Abram's disturbed and excited feelings in the near presence of God. Yet, how natural when we remember the effect on Moses of talking face to face with God-"I exceedingly quake and fear," and how utterly overcome the apostle John was when he fell at the feet of the risen Saviour "as one dead."

CLAUDE: In these Old and New Testament instances, we have presented in beautiful contrast the attitude of God towards His children in the infancy of Divine revelation, and His attitude in the fulness of Gospel-day. To Abram God has to define and make clear the relation in which He stood to him—"I am thy shield and thine exceeding great reward;" whereas to John, with his abundance of revelation and knowledge, the Son of God had simply to declare who and what He was, to inspire His servant with confidence and satisfy him as to His power to save and bless.

JAMES: To proceed with the narrative; Abram, the faithful, God-fearing man no sooner receives the

assurance of God's protection and blessing that he puts upon the Divine Promiser the fulfilment of His promise, viz., that his seed should multiply and inherit the land. In his house, as yet, there was no child of his own, and he cries, "Lord, God, what wilt thou give me, seeing I go childless." He sees no tangible prospect of an heir, except through his Damascene steward, and he wants to see a solution of the problem, as both he and Sarah are advancing in years.

MARIAN: Did this anxious questioning on the part of Abram imply a great amount of faith?

JAMES: Perhaps a greater amount by far than any of us would have exercised. The desire for an immediate unravelment of the mystery did not imply a want of faith, so much as impatience to see the promise fulfilled.

CLAUDE: God does not at this time gratify Abram's craving for further information, but repeats the promise with a more impressive illustration of its magnitude and certainty, as far as His own word was concerned. How did God do this, Harold?

HAROLD: Reads, "He brought him forth abroad and said, Look now towards heaven and tell the stars if thou be able to number them. And he said unto him, So shall thy seed be."

MARIAN: You see how God still makes a demand on Abram's faith, and how the Patriarch responds to the appeal. Read on, Harold.

HAROLD: "And he believed in the Lord, and he counted it to him for righteousness."

EVA: I would so like to know the meaning of those words. Tell me, was it the belief that his seed should be as the stars of heaven for multitude that justified Abram in the sense that no sin could afterwards be imputed to him?

JAMES: An interesting query, dear Eva; but we shall have to leave the discussion of it until our next conversation.

HYMNS OF THE INNER PRESENCE.
No. II.

AN icy wind of death prevails,
Our earthly tabernacle fails;

The fire burns low, the lamps expire,
And perishes the heart's desire.

"Tis not to be unclothed we sigh,
But clothed upon from gracious sky
With house eternal and sublime,
Where walls defy the blasts of time.

The fields of green in summer light,
The stars which crowd the solemn night,
Are not so rich, or fair, or grand
As Thine own sons at Thy right hand!

Lo! the transfigured faces shine
In bloom unfading and Divine;
The Princes throng the solemn field,
The kingdom glories stand revealed!
O come in power from rosy skies,
And bring the open Paradise!
So may we all Thy fulness prove,
And never from Thy face remove!

Intelligence of Churches, etc.

MANCHESTER (Sept. 26th, 1877).-We have had a refreshing time the last three months, during the labours of B. Ellis, of London, and M. W. Green, of Melbourne, who have witnessed the good confession and immersion into Christ of twenty-seven, chiefly young earnest disciples from the Sunday school. The labours of the teachers have been thus rewarded and blessed. M. W. Green, after a period of fifteen years spent in New Zealand and Australia, visited his native place and the church in Manchester where he had his spiritual birth. Having had the pleasure, during his stay here, of immersing into Christ twelve or more of those previously mentioned, he returns to Melbourne, and to his family and to the churches in that City, rejoiced in spirit and renovated in mind and body. On Wednesday evening, Sept. 19th, we held our twenty-second anniversary, making it the occasion of saying farewell to Bro. Green, when stirring addresses were given; and as Bro. and Sis. Green originally went out from us, he was presented (as a memento) with a travelling case, and the Englishman's Hebrew Concordance, a photographic Album, etc. In acknowledging the gift he gave a rapid survey of all his ups and downs during the years he has been abroad. He is now again on the mighty deep, returning, and carries with him the fervent prayers and blessings of the brotherhood. If the Lord will, may he have a safe and prosperous voyage, and long be spared to labour on in the Lord's vineyard, and, finally, to meet us in the New Jerusalem. We have also received four from sister churches during the period named. W. P.

LEEDS.-T. Thompson has been labouring in the Gospel in Leeds, at the instance of the General Evangelist Committee, during September, where sufficient interest has been created to lead to arrangements for continuing the effort through October. Fine meetings have been held in the chapel in Kelsall Street, and congregations of, perhaps, 500 persons have listened to the preaching of Christ on the Moor, with marked attention. Four have confessed the faith and been immersed. During the period, T. T. made some four week-night visits, for preaching, in Wortley, and has also commenced a series of four lectures in Huddersfield.

one

INFANT BAPTISM.-The Catholic Review points out the fact, that in America infant baptism has come into considerable disrepute, so that in over hundred churches of the Independants, with a membership of over eleven thousand, "not one child" was baptized during the year, which, according to the Review, means that the children are brought up as heathen. That, however, need not cause grief, for the children in heathen lands are generally as much like Christians as those of Roman Catholic countries, and Christians cannot be made by baptism where faith in and love of Christ are not. understand this growing disregard for infant baptism to indicate the power of God's truth for the rooting out of man's superstition.

We

A NEW PRAYER BOOK.-The preface of the new prayer book of the Episcopalian Church in Ireland is now printed. It states with precision and modesty the nature of the alterations that have been

Observer, Oct. 15, '77.

made in that work, so as to make it more than it was the expression of the thought of the church at the present day. This shows how, as soon as the bonds of the State are withdrawn, the church returns to its natural freedom of action, and, with it, first to honesty of words, which is only another name for honesty of life. We need not say that the preface to this book contains no reference-as did the former, revised in Charles II.'s time-to "his Sacred Majesty" or to "Anabaptism." It is sensible and satisfactory. Liberator.

Obituary.

MRS. JOHN BLACK, at Kentish Town, London, fell asleep in Jesus Sept. 10th, 1877, having lived eighty-eight years and been a member of the Church of Christ for nearly a half century. The departed was the wife and widow of the late John Black, pastor of the church formerly meeting in Camden Hall, afterward in Milton Hall, and now in Hope Chapel, Kentish Town; which church was formed by his instrumentality, its first meetings being held in his house, his oversight of the church continuing a number of years, and his home being always regarded as open to all members seeking advice, comfort, or aid, till death put an end to his labours. From the time of his departure the health of his widow gradually declined, so that of late years her presence at the Lord's table was impossible; but her interest in Divine things never declined. Her mental powers continued strong, though long confined to her bed, till recently; but a few hours before her departure there was a gracious revival, and she knew that her pilgrimage was about to close. With the dispersion of the cloud that had shadowed her latter days as the bright shining of the sun, as after rain, faith and hope found a sweet employ in praise for anticipated entrance into rest. Within a few moments of her decline she was able to repeat several passages of Scripture, including the whole of the 23rd psalm, and with the utterance of the words, "Bless the Lord, oh my soul, and all that is within me bless and praise His holy name," departed the spirit of the oldest member of the church in Kentish Town.

W. W. D.

ALEXANDER JAMES REA.-The church in Spittal has been called to mourn over the death of this much esteemed brother, whose decease took place on the 16th ult., aged twenty-one years. He was the eldest son of our respected brother and sister Rea, of this place, and his career as a Christian dates from January, 1874. He was of exemplary habits, and by a kind and gentle disposition, endeared himself to all with whom he came in contact. His character as a disciple of the Lord Jesus, has been without reproach. By his labours as a teacher in the school, he exhibited an earnest desire to lead the young into the fold of Jesus. His unshaken confidence to the last, that it was "All right," yields the greatest solace to his sorrowing relatives.

J.

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Editorial Notices.

A. W.-The pamphlet is from one of the several "Thomasite Sects; of which sects there are two or three, called "Christadelphians," that denounce each other in the spirit of their founder. We have not at present time or space to enlarge. Read The Twelve Tribes, by ED. EVANS, advertized on next page.

L. O.-The Apostles only. See Commenatry by MCGARVEY on Acts II.

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