Observer, April 1, '76.

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SIX NIGHTS' PUBLIC DISCUSSION

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?

"This Report of the Discussion between King and Bradlaugh will be read with great interest by all who take an interest in the diffusion of truth.

Throughout Mr. King had the best of the argument, and every candid man must rise from the perusal of the book more than ever satisfied of the truth of the Bible and of the great doctrines which it teaches."-Perthshire Constitutional and Journal.

"What can we think of the Atheistic champion? That his untrustworthiness has been exposed, and that, too, most thoroughly, is certain. We thank

Mr. King for the exposure he has made, and it will not, we are certain, be lost. It will do good."— Christian News. Post free, complete in paper covers, 1s. ltd., in Cloth, 1s. 7d.

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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. THE THE OLD PATHS, in Volumes, can be

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OLD PATHS (1875), contains Thirteen Articles upon the State Church, with numerous Papers showing the Apostolic Order of things. Post-free, 6d. ; in Cloth, 11d.

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HORT ARGUMENTS ABOUT THE MILLEN

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

"ORIGIN of the New Testament and Mistakes

therein." Infidel Secularism has welcomed

"The

into its circle another Lecturer and Editor, in the person of Mr. G. W. Foote, whose ability for talk, and in other respects, perhaps, is a fair specimen of the Bradlaugh-Watts class. The Weekly Exchange" is to hand, with a report of his recent lecture, in Middlesborough. Bible: What is it, and when was it written?" In this lecture, Mr. Foote talks very much as in a recent lecture, delivered in Birmingham, on "The Birth, Development, and Decay of Christianity," when he confounded the development of Christianity with the development of the Apostacy. From the "Exchange" the following may be taken as a sample :

Passing to the New Testament, there was no evidence to show that the four Gospels were in existence until several hundred years after the time of Christ. When any of the evangelists made quotations from the books of the Bible, they were always careful to say, Elias hath said so,' or 'Moses hath said so;' but when they made any quotation from any of the Gospels, they never said, Matthew hath said so,' or Mark hath said so, clearly showing that they knew nothing of the authorship of any of those books, Irenius, in trying to explain the reason why there were only four Gospels, had said that such was the case because there were four quarters to the globe, four winds of heaven, four faces to the cherubim; and so he went on with his four-fold analogies. Tradition it was that had originated the

TERM

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books, and tradition was an old beldame that had gained for hersef the reputation of an old liar. The story of Christ's death and resurrection was a strange one, and, looking at it for the first time with an unprejudiced mind, one would say that a good deal of evidence would be required to prove it."

This is the stale stuff of the infidel platform. The men who live by palming it upon the dupes, whose pence they finger, know too much to warrant our receiving it as an outcome of their ignorance. Giving it as truth, in exchange for money received, and knowing the facts are falsely represented, their trade is fraudulent.

This notice, however, would not have been taken of the person in question, but that a series of articles on the same subject, delivered as lectures, by Prof. J. W. McGarvey, of the College of the Bible, Kentucky University, and now re-written for the Apostolic Times, is to hand. There is nothing in these articles which we have not already in print, in volumes accessible to the public; but they commend themselves to an existing want by their popular style. Many who would not read the highly satisfactory books, known to many of us, would go through these even as recreation. It is, therefore, intended to reproduce them in the E. O., either in their entirety or with but slight abbreviation. The first may be expected in our next, under

the heading "MISTAKES IN THE BIBLE." If they prove not highly acceptable and useful to young converts and inquirers, and also serviceable to many others, we shall be disappointed.

PRAY MORE-WORRY LESS.-A lady correspondent inquires if this is not a good text for an article66 Pray more-worry less." Yes, manifestly; and the text "preaches itself;" scarcely needs any intended homily for its illustration and enforcement. Worry is the bane of the times. It is everywhere. It comes in a thousand forms, and from ten thousand sources, and its inlets are wide open in the hearts of the multitude. People fret, and fume, and chafe themselves into disease and wretchedness, and finally to inanition and an untimely grave. The true anti

dote to excessive worry is more prayer. There is a passage in the divine word (Phil. iv. 6), of which a burnt-out friend gave an impromptu and almost inspired analysis, as with his family he sat down in his hired residence on the evening after a great fire : "Be careful for nothing: but in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." "There," said he, "that means just this-that we must be care-burdened with nothing; that we must be thankful for anything. Let us pray." And he knelt down and poured out his heart in the spirit of that exegesis, and went forth to his rest calm and tranquil as a lake unstirred by a ripple. The prescription is also for these, and for all times:

"O, to live exempt from care,

By the energy of prayer;
Strong in faith, with mind subdued,
Yet elate with gratitude."

14. A disgraceful substitute for true Christian liberality.

"Oh my soul! come not thou into their secret, unto their assembly mine honour be thou not united."

-

HINTS TO YOUNG CHRISTIANS. Don't be afraid to "show your colours." A cowardly Christian is a misnomer. Shrink from no declaration, from no duty that Christ desires of you. The timid course is the hardest and most barren. The brave, outspoken, faithful life is the happiest and most effective.

There are many things you do not understand as yet; but let no doubts or uncertainties prevent you from acting on what you do know. There are plenty of duties plain enough; act immediately on these. Do faithfully all you know you ought to do, and the larger knowledge will follow.

Use earnestly every means that will enlarge and strengthen your Christian life. Study the Bible. Pray without ceasing. Neglect not the prayer meeting nor the Sunday school. Keep your heart warm by doing good. Make your life beautiful in the sight of men, and show them the sweetness and power of Christianity. Be conscientious in little things. Let the Master's spirit shine through every hour of your life. In school, in shop or field, in society, the young Christian ought to be the most faithful, the most courteous, the most generous and kindly, the noblest of any person there.

Follow Christ. Seek to reproduce His traits in your life. Do always as you would believe He would do if He were in your place; so you will have a growing, joyful, successful Christian career.

C. H. RICHARDS.

BAZAARS FOR RELIGION.-WHAT ARE THEY? A. A. Rees, Minister of Bethesda Chapel, Sunderland, answers the questions thus :-

1. A scheme for making GOD beg the patronage of the Devil.

2. The children taking the place of the dogs, or
the church picking up the crumbs that fall from
the world's table.

3. A church-egg hatched by the world.
4-Religious bread, buttered thick with worldliness.
5.-Religious cake made palatable to the world, by
the spice and plums of vanity.
6.-A vanity fair, got up in the name of God.
7.-A shop in which the merchants often attract more
than the merchandize

8.-A shop in which ministers and office bearers are
the shop walkers.

9.-A fraudulent tax imposed by customers on their tradesmen.

10-A raffling shop alias a gambling house. 11,- semi-musical entertainment, in which the religious characters of the performers is nothing, their skill everything.

12.-A direct temptation "to women professing godliness" to disobey GOD'S command respecting dress. 1 Tim. ii., 9.

13.-A provocation to emulation amongst exhibitors and donors.

A WONDERFUL thing is seed

The one thing deathless for ever!
The one thing changeless, utterly true—
For ever old, and for ever new,

And fickle and faithless never.

Plant blessings, and blessings will bloom;
Plant hate, and hate will grow.

You can sow to-day: to-morrow shall bring
The blossom that proves what sort of a thing
Is the seed-the seed that you sow.

Editorial Notices.

M. E. LARD ON ROMANS. ready. Expected early.

Second Edition not yet

AMERICAN BOOKS.-See last page. BELFAST.-Disciples Break the Bread on the first of the week, in No. 40, Old Lodge Road, Belfast.

PAYMENTS RECEIVED to April 7.-T. Ridgway, Thos. Barlow, J. Partridge, H. Hamilton, J. North, W. Rossell (N. Z.), J. Rea, P. Ditchburn, W. Smith, J. Crockett, J. Wait, W. Balding, Thomas Shaw (Crofthead), J. Foster, W. C. Frail, H. Johnson, Thomas Edwards, J. Crawshaw, J. Leavesley, G. Shutt.

Free Distribution Fund.-Church in Barkergate, per T. Langton.

Training Fund.-S. Jenkins.

Observer, April 15, '76

YAYIN; OR THE BIBLE WINE

UESTION.*

HE above is the title of a pamphlet which has attracted some amount of attention, and led to various notices of the subject by the press. The object of the Authors was, to suppress "minute" enquiry, and by the voice of authority, to command peace. The result of their labours is, to quicken investigation, and animate discussion. Thus it is, and ever was, the most vigorous promoter of moral freedom is spiritual tyranny, if it will only speak out, or act out, its true principles.

Perhaps the best idea of the purpose of the book, and the spirit which has caused its production, will be gathered from the opening lines of Professor Watts' speech, including the overture and four propositions laid before the Assembly addressed.

Mr. Moderator, on behalf of the Presbytery of Belfast, I beg leave to introduce to this venerable Assembly the following overture:

"That, whereas differences of opinion exist among the members of our congregations, in regard to the kind of wine appointed by our Lord to be used in the celebration of His Supper; and whereas these differences of opinion have greatly disturbed the peace of our churches, and led, in some instances, to what many regard as grave departures from the teaching of Scripture, in the observance of this most sacred ordinance, this Presbytery earnestly asks the Assembly to issue a pastoral letter to all the flock over which the Holy Ghost hath made them bishops, for their information and guidance, setting forth authoritatively the views of the Presbyterian Church in Ireland on this question." In conformity with the earnest request of this overture, I beg leave to move the following resolutions:

First That the Assembly approve the overture, and declare that, as the wine used in the oblations under the Old Testament at the Passover, and by the Lord Himself in the institution of the Supper, was the ordinary wine of the country-that is, the fermented juice of the grape they cannot sanction the use of the unfermented jaice of the grape as a symbol in the ordinance."

Second-"That the Assembly direct sessions to deal in a spirit of Christian charity with brethren whose consciences are troubled; and, with this view, and because we should serve God with the purest which can be procured, recommend them to use a mild natural wine as most in accordance with the institution of this sacrament and the general practice of the church in all ages."

Third-"That the Assembly deprecate the agitation for the introduction of the unfermented juice of the grape; affectionately exhort all the members of the church to adhere to the simple and significant usage of Scripture; to avoid minute questions and divisive courses; to cherish brotherly kindness and forbearance, and to keep the unity of the Spirit in the bond of peace; and when celebrating the dying of the Lord Jesus Christ, to lift their thoughts to the inestimable blesssings which have been purchased by His blood, and to seek that spiritual communion with Him, and that

YAYIN; or the Bible Wine Question: Testimony of Scripture, of the Rabbis, and of Bible lands, against recent sacramentarian innovations. By Professors WATTS, WALLACE, and MURPHY, of Belfast, and Rev. WILLIAM WRIGHT, B.A., of Damascus.

fellowship with one another, which may be enjoyed by all who worthily partake of the memorials of His sufferings."

Fourth-That a committee be appointed, in accordance with the request of the overture, to prepare a pastoral letter embodying these resolutions, as setting forth authoritatively the views of the Presbyterian Church in Ireland on this subject, and, if occasion require, to advise and assist the brethren in carrying them into effect."

The reader will very likely have anticipated the remark; that the above is a sectarian, or, at least, a priestly expedient, to meet a sectarian difficulty. It is the old story of suppression and intolerance-one of the Pope's patents, for extinguishing inquiry and curing conviction -the law of authority and might, to secure spiritual unity and consistency (?). The things complained of, are:-First-"A difference of opinion in regard to the kind of wine appointed by our Lord to be used in the celebration of His Supper." Second-"A consequent disturbance of the peace of the churches." Third"What many regard as grave departures from the teaching of Scripture."

One naturally expects, under the circumstances, to hear the august band of Professors cry, "To the law and to the testimony!" or to mark the flashing of the sword of the Spirit, to the words, "Thus saith the Lord," or, "The Holy Ghost witnesseth," and, perhaps we cannot altogether ignore a feeble attempt to practice such warfare, not without a commendable degree of ingenuity, had it been exercised in a higher cause. Such a course, however, is quite secondary and subservient to another, and more highly esteemed, as embodied in the following appeal (which only lacks the force of an emphatic Therefore"), viz. :-" This Presbytery earnestly asks the Assembly to issue a pastoral letter . . . setting forth AUTHORITATIVELY the views of the PRESBYTERIAN CHURCH in Ireland, on this question." Let the enemy rejoice that the English and Scotch branches of the same church are not arrayed against them. In the meantime, none but real, live Professors can ever expect to rise to such a sublime altitude, and bring down thunder and lightning on the heads of the devoted disturbers of the peace. If a slight digression may be indulged in, it would be interesting to enquire, when the Presbyterian Church in Ireland was empowered to speak "authoritatively" on such subjects; by what standard its "views" have been tested and established, and how the Holy Ghost makes bishops in the Presbyterian Church; but we must leave these for the question of the moment.

The resolutions already enumerated are in good keeping with the start made in the overture; and the whole inquiry, if it may be

dignified by that name, is conducted on the principle of making out a foregone conclusion.

The reader will readily divide the first resolution into its two natural elements, viz., an assumption and a declaration. Assumed-The

wine referred to was fermented wine. Declared -The ASSEMBLY CANNOT SANCTION the use of the unfermented juice of the grape. The decree has gone forth! Sentence of death has been passed on the unfermented juice of the grape, and that by an authority from which there is no appeal (?).

The second resolution is an admirable attempt to blend mercy with inflexible justice-to mingle compassion with an arbitrary will; but, ast might be expected, they don't mix well. After refusing any quarter to the unfermented battalions, the Assembly is to direct sessions to deal in a spirit of Christian charity with weak consciences; i.e., the Assembly having once for all declared its refusal to sanction; the sessions must wrap up the pill in sugar and honey, and stroke the feathers the right way during the act of swallowing. Nevertheless, some compromise may be effected between the mean and insipid (though innocent) thing, cast out of the synagogue; and the sublime Port or glorious Champagne, claiming affinity with the palate of the august Assembly. No one can find much fault, either with the motives or reasons upon which this compromise is based, and there is such a soothing and consolatory zephyr-like influence in the recommendation to use a "mild natural wine," as almost to disarm criticism.

But let it not be forgotten, that mildness must have a limit, and the proof to which this wine must be kept up, is, that taken in sufficient quantity, it will make a man drunk. It must intoxicate-it must be capable of dethroning reason-of causing the tongue to utter vile things of exciting the lusts and passions! Says the resolution-"We ought to serve God with the purest." Says the Presbytery "Purity can only come from corruption and decay." It must be fermented, or in some way intoxicating. Dear Professors and precious Assembly, where are we to get this "mild natural wine?" Pray give us the name of your wine merchant; together with your own guarantee and penalties!

Our compassion cannot but be moved as we note in the third resolution, how deeply the Assembly is made to "deprecate the agitation (indeed, it is very agitating) for the introduction of the unfermented (uncorrupted) juice of the grape." It is all very well and very necessary for Christians to feed on the unadulterated (uncorrupted) milk of the Word .All right enough to sow and receive the incorruptible and uncorrupted Seed. But santification would become

Observer, April 15, '76.

quite out of all proportion with this corrupt age, if every thing was to proceed at the same rate. So let us have, by all means, as a prudential check, fermented (corrupted) wine at the Lord's table. Thus, let us keep to this "significant usage."

The members are further affectionately exhorted, to "avoid minute questions and divisive courses." Every man in his own order; minute questions are for the priestly order, and the lay order must be orderly recipients of clerical conclusions. Such has been a significant practice of the church in bygone ages. Why not now? Furthermore, the exhortation continues-"to cherish brotherly kindness and forbearance" (always within the fermented limit and in view of the "cannot sanction" of the Assembly), and to "keep the unity of the spirit (one wine) in the bond of peace." It is from no spirit of levity, that the writer fills in, in brackets, what must inevitably be suggested to the mind of the candid reader; who will also naturally supply, after the words "worthily partake," the proper element in which to partake, by order of the Assembly.

The last two sentences in the fourth resolution, are very noteworthy, as being thoroughly characteristic of the spirit of the whole business, "If occasion require, to advise and assist in carrying them into effect." These are ominous words of warning, to all differers in opinion, and all minute enquirers, and as the committee will hardly be fully equipped without a war-song, perhaps worse might be done, than simply to alter slightly a well known one, for the purpose:

See the hosts of unfermented,
Lees comes leading on;

Many men around us faltering,
Prestige almost gone.

Hold the fort, for we are coming, Watts and brothers three,

Coming to uphold fermented liquors by decree.
See the spirit-banner waving,

See the barrels flow.

Hark! the bottles burst in triumph! Unfermented! woe!

Hold the fort, etc.

Gentle reader, say not these lines are spiced with too much severity. We are meeting Pro. Watts and Co. on their own ground, and, perhaps, confuting them by their own argument. If this book had been a more fair and legitimate inquiry into the meaning and spirit of God's word, as a whole, and less a stand-up fight with Dr. Lees and his friends, it would have deserved a different notice; but with a meaning and motive so manifest, it is almost enough to say that Pro. Watts displays throughout a determination, if possible, to overthrow his selfchosen antagonist, with whom he wrestles