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and keep the attention of the people. Their audiences, especially on Sabbath, were earnestly attentive. Fifty-nine communicants sat down at their Lord's table. Twenty-three were absent from various causes, and three present who were kept back from privileges.

Two who sat down with us at our last communion season have been removed to the courts above-Mrs. Martin and Mrs. Metheny. Who will be called to go before another season rolls around? Though sad in many respects, it was a pleasant and we trust profitable time to all. Our school work has been very much lighter than usual this winter. The Fellaheen, owing to the unsettled state of affairs, did not send their children, so we have only fifty-three, all but twenty of them native Christians, from town and the neighbors. No epidemic or contagious disease has appeared among them, nor any serious sickness of any kind. As soon as the chapel is sufficiently dry, we hope to resume the girls' day school. The alarm we have been in all winter seems to have subsided. The visit of the American corvette, "General Marion let the Moslems see that there was some one to look after us. They got up a report afterwards that Dr. Metheny had mined the town and made an underground passage to the sea, and through this passage arms and ammunition were supplied to us! They took one of the workmen, who has worked here a long time, before the city Medjlis, and catechized him on the subject. He said he had not helped build any such passage, but the more he denied the more they believed he did. God has made their silliness a defence to us, for they are afraid to come about. The report is current outside among the Fellaheen also.

We are waiting-not very patiently-for the end of this accursed government, and for the dawn of a better state of things for this downtrodden people. May God hasten it in his time.

LETTER FROM MISS WYLIE.

LATAKIYEH, SYRIA, March 27, 1877.

This week's post brought us a letter from Daoud. We get so many letters inquiring about him that Miss Dodds translated it, and I send copies to the REF. PRESBYTERIAN AND COVENANTER and Our Banner. By it you can see the way they write letters. They must always begin with some salutation, according to the relation in which they stand to the person to whom they are writing. He speaks of the "mother of Howa and her children." That is the common way of speaking. A man seldom writes to his wife, but to some male relative. In one place he calls Mr. Beattie, O father. That is also a usual way of address. If a parent speaks to a child he says, O my son, or, O my daughter. If a child addresses a parent, he says, O my father, or, my mother; so they say, O my brother, or, O my sister. Not long Ӧ ago a gentleman, with his wife, mother and sister called to see us. He had been married about three months. When the mother spoke to her daughter-in-law, she either said, O you bride, or, O my daughter-inlaw, and when the sister spoke, she said, O my brother's wife. They speak of her as the bride until she becomes the mother of-whatever her child's name may be.

You will be sorry to learn that Miss Crawford has been in delicate health for some time past. We all thought that a little travel would do her good, so she and Mr. Easson's family left us yesterday for a trip to Jerusalem and the valley of the Jordan.

war.

I told my brothers to tell you of the visit of the American man-ofI have thought so many times of the feeling you told me I would have when I would see the American flag. Americans, I think, are different from other people, and they are always glad to see each other. Their visit was a timely one to us indeed, for we have many times felt ourselves to be in great danger during the winter.

We have had very good health in the school this winter, and we are having a very pleasant school. I presume you will have heard the news of our communion ere this reaches you, as Miss Crawford said she would write about it. We had one little girl whose parents are Greeks. She came into the school just after I came here, sixteen months ago. She is the first girl we have had from them, and her parents made no opposition. A few years ago such an event would have made a great stir in town, and parents would have taken their children. from school. Another interesting case was that of Mahmoud, from the Ansairiyeh. His daughter has been a member of the church for some. years, and she has prayed very earnestly for the conversion of her father. She seemed overjoyed when he stood up to be baptized.

Two of his little boys are here in school, and he brought another with him, and he had them all baptized. Last Sabbath Dr. and Mrs. Easson went out to Gendaree, where he lives, to baptize his baby and another little girl. He named his little girl Nithera, which means a vow. is very customary with them when they name a daughter to vow that they will devote her dowry to some purpose. But he devoted this little girl to a new religion. Our prayer is that she may indeed be named with the new name. Miss Dodds went with them, as the women will not come out to hear the men preach. She had an opportunity to talk to over fifty women. She said she would write about it, so I need not give you her description of it to me. If this reaches you before the May No. of the magazine is ready to publish, will you please insert something like this: If any of the little girls of the church who have been cutting pieces for quilts to send to the little girls in the Syrian school have them ready, there will be an opportuuity of sending them in June. They can direct their packages to Syrian Mission, Latakiyeh, care of Walter T. Miller, No. 5, Hanover street, New York City.

LETTER FROM DAOUD SULEIMAN.

February 8th, 1877.

To the spiritual father in the Lord, Mr. Beattie, the American: God lengthen his being. After many longings for a sight of you, if it please you to inquire after the condition of your child, to God be the praise, he is with a thousand goodnesses from the Most High. Nor is there anything wanting to us but the sight of you, which is our chief purpose and desire from the Creator. And after this, I will tell you what happened to me in this year

of hardship. We were in the Servian war about three months. By night we did not sleep but a little, and in the day there was fighting My horse was killed under me, but praise be to God there did not happen to me any harm from that, because the ball struck the edge of the stirrup. The hunger which we suffered, I pray that God may never show the like to man. But, my lord, we have returned to the city of Sophia, and we do not know to what point we may have to turn our faces next. And astonishment has taken us concerning the fewness of your letters, as though you had forgotten your poor child. And if you have forgotten us, thanks be to God, he has not forgotten us. But this is not my hope, O father. And if there came from you a letter, we would rejoice in it, as we would rejoice in a sight of you. And I desire you, O spiritual father, to hasten in the sending of a letter, and tell us the news that is with you, and tell us about the condition of your children; the mother of Howa* and her daughters, how they are now, and whether they are in the school or in the mountains, and if they have left the school to return them to it. And I have not any other commandment except this. This with peace to yourself and to all your family, and to Dr. Metheny and all his family, and to M. Salim Haddad, and to Sitt (Lady) Beckie, and to Sitt Mollie, and to Mariam, and to M. Hanna Deeb and to his family, and to M. Salim Salah, and to M. Jesa and his family, and to the teachers, and to the school children, older and younger. All has been written which is necessary. DAOUD.

ECCLESIASTICAL.

SYNODICAL DISCUSSIONS.

[THE following is the Pittsburgh Commercial-Gazette report of the discussion on interchange of pulpits, from its issue of the 29th of May:]

The committee to which was referred the memorial from the sessions of several congregations, asking for a deliverance from Synod on what is the law and order of the church on the question of asking ministers of other denominations to occupy pulpits in the Reformed Presbyterian Church, reported that "the custom of the church is in opposition to having other ministers preach to our people; and that they see no reason, in the present state of the church of Christ, to depart from the established custom." A long and keen discussion followed the presentation of this report.

Rev. S. Carlisle argued that the Synod had invited ministers of other denominations to sit as consultative members in Synod, and had thus held ecclesiastical fellowship with them; that the members of the church go to other churches, and hear other ministers preach. Why not have these ministers in their pulpits? The R. P. Church is co-operating with other churches in good works, and should admit other ministers to her pulpits.

Rev. W. P. Johnston refused to commit the church to the position in which the report would place her; and earnestly asked that the action contemplated in the report be not taken.

Rev. James Kennedy held that the past history of the church makes a law upon the subject, binding to the position in which the report places the church. There were precedents pointing in the same direction. Our terms of communion are a law. In licensing young men to predch, we require them to subscribe to these, and it is not right that, requiring this, we admit those to our pulpits who have not subscribed them. The ordination vows are a law. * Daoud has three children, daughters. The name of the eldest is Howa. mother of Howa" is his wife.

"The

Ministers bind themselves to follow no divisive courses, and the departure from the custom of the church is a divisive course.

Rev. S. O. Wylie held that inviting ministers of other denominations into the pulpits of the R. P. Church was an innovation, a departure from the practice and teaching of the church, and a cancelling of the fifth term of communion, which binds the church to testify against all immoral constitutions of church and state, and all alliance with such constitutions. He argued that there is constitutional law, common law, statutory law, all in favor of the position to which the report binds the church, and declared that it would be the death-knell of the historical Reformed Presbyterian Church if the innovation were allowed.

Rev. T. P. Stevenson, of Philadelphia, had as profound convictions on the subject as those who would refuse to admit other ministers to preach to their people; but he held that a change could be made in the limitations which the church imposes upon her ministers in the matter. This question resolved itself into that of whether the members of the church be allowed to go to other churches and hear other ministers preach. That is allowed. There is unrestrained liberty here, and there should be the same liberty in the other question. There may be, there are, church laws on this subject, but there is no law in the Scriptures-the highest standard of all-upon the subject.

Rev. H. P. McClurkin deprecated the manner in which the question was brought before Synod. He argued that the concrete case should have been presented and judged as such. He failed to see the consistency in inviting ministers to address Sabbath schools, and not allowing them to speak from the pulpit.

Rev. David Gregg had members who took the Bible as their rule of conduct, and they asked him where there was any Bible law on this question, and he confessed he could find none He would protest against the adoption of the report, and would maintain that those who thought that the usage might be changed were as faithful to the church as any others, and were working as earnestly for her interests.

Prof. Willson held that when a minister was ordained in the church, he held an official relation, and in that relation was to conserve in every way the testimony of his church, which he was not doing if he admitted to his pulpit men who had not subscribed to her testimony.

Rez. D. McFall dissented from the professor's position, maintaining that the question stood on the same basis with that of occasional hearing of other ministers, and that if the ministers could not invite other men into their pulpits, the people could not go to other churches.

President George, of Geneva College, Ohio, thought that those who sought a change in this custom of the church rested upon a misconception. It was right enough, he thought, to invite ministers of sister churches to sit in Synod as consultative members; right enough to have them address Sabbath schools; but when you introduce them to the pulpit, immediately you touch the question of organic or ecclesiastical union. If one preacher may preach on communion Sabbath, he may go to the communion table, and if the church departed from her custom she must proceed to have open communion as the logical result.

On the vote being taken, the report of the committee was adopted, and Synod adjourned.

[We add to the above following amended form of a valuable unreported address at last Synod. A to whatever vantage-ground those given to change seek to find in the practice of occasional hearing, we have to say we are not careful to answer them in this matter."

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The following is Synod's latest action on this subject. Minutes, 1873: "In

answer to the memorialists, we say that in the opinion of Synod the practice is not likely to give any trouble, if ministers and elders are careful not to encourage it, and in every case among members giving offence they use all proper means of remonstrance and advice in private to prevent its prevalence.' We leave, then the responsibility and the result of these new things with those to whom it belongs, and they are not to coax us on, as though having taken one step, we might as well take another. EDS.]

On the subject of the exchange of pulpits with brethren of other denominations, it was asserted on the floor of last Synod, by two prominent divines, that we have no Bible law on the subject. A reply was made by a lay delegate that he thought we had explicit Bible law and doctrines, at the same quoting Romans 16:17, "Now I beseech you brethren, mark them which cause dissensions and offences contrary to the doctrines which you have learned, (and what?) avoid them." Our brethren over the way, practically say—that means invite them to your pulpits, or they try to avoid the force of the logic by quoting the context: "For they that are such, serve not our Lord Jesus Christ, but their own belly," forgetting even good men do many things wrong, for the sake of wordly gain, and in so far serve not Christ, but their own belly -carnal desires. See also Second Thessalonians, 3d chapter, 14th and 15th verses: "And if any man obey not our word by this epistle note that man and have no company with him (why ?), that he may be ashamed; yet count him not as an enemy but admonish him as a brother." Now surely it will not do to deny this man's brotherhood, for he is here expressly called an erring brother. Yet the charge here against this Thessalonian brother is of the same character as that against the Roman brethren in the former passage quoted.

The question now arises, what is the best way to avoid his company and make him ashamed? Why, if he be a preacher, what more effectual way than invite him to your pulpits! But, say they, these directions are only applicable to individuals, for there was but one church when these epistles were written. There is but one yet-the Catholic Church. But do we not read of the seven churches in Asia. If these directions are applicable to individuals, why not to organizations as well? If not, all that disorderly and erring brethren will have to do in order to escape the censure of the church to which they belong, will be to leave and form an organization of their own, as many have done, times immemorial, since the apostles' day, and by so doing will not only escape the discipline of the church, but will be courted by our brethren to share with them in their pulpits, no questions asked.

We are asked, where is the difference even in principle between occasional hearing and exchanging of pulpits? Ans. The one is individual and unofficial, the other official and organic When the members of a congregation call a pastor they expect him not only to preach to them the word of God, but to defend the principles and practices of the church to which they belong -principles to which he is solemnly bound by his ordination vows and covenant engagements to keep and maintain. Besides it might grieve and offend many conscientious members, of whom it is written: "It must needs be that offences come, but woe to that man by whom they come." The people have rights that even preachers are bound to respect. For a private individual to occasionally hear a preacher of another denomination, when deprived of his own, I look upon in quite a different light. I believe somewhat in the sentiment uttered by the poet, Lord Byron: "He is only just is cruel; who could stand were all judged justly?" Who, if he were in the city of London for the first time, could deny himself the privilege and pleasure of hearing Spurgeon preach; or were he in Boston, of hearing that profound logician and scientist, the Rev. Joseph Cooke?

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