Earlier text: THE CITY OF OUR GODRedemption of the Earth.
By Editor
"THERE REMAINETH A REST."
In the book of Hebrews are several lines of argument proving the exalted nature, and office, and the Messiahship of Jesus of Nazareth. It is affirmed, and proved from the Scriptures, that he is superior to the angels, to Moses, to Joshua, and to Aaron. On the last point the writer dilates, giving a lengthy argument on the priesthood. That Moses, Joshua, and Aaron were types of Christ is beyond dispute. Of Moses it is written: "And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; but Christ as a son over his own house;" &c. This fixes the standing of Moses and the typical nature of his work. In like manner the writer argues that Joshua did not give to the house of Israel the rest or the inheritance which was promised, but that it remains yet to be given to the people of God. That the Lord did give rest in the land of Canaan to the descendants of Abraham is no more proof that the promise was therein exhausted, than the fact that they were circumcised, and that they were descended from Abraham, fulfilled all that was designed in circumcision, and met in full all that was expressed by the term seed. But we have seen that this was not the case. And we have seen also that the promise was to Abraham as well as to his seed, and that it was not fulfilled to him in any sense; also that the promise was "that he should be the heir of the world," which has never been fulfilled to him or to any of his descendants. This is that "rest" which remains to the people of God, of which Paul speaks in Heb. 4:9. It has been assumed, and is by many supposed, that, because Sabbath means rest, therefore whenever the word rest is found it is equivalent to the Sabbath. But this is not the case, as an examination of the Scriptures will plainly show. When Lamech begat a son (Gen 5:28, 29) "he called his name Noah, saying, This shall comfort us concerning our work and toil of our hands." The margin says, "That is, rest or comfort." The name was prophetic; it means rest. This word was used by Moses in his address to the two tribes and a half who chose their inheritance east of Jordan. He said: "I commanded you at that time, saying, The Lord your God hath given you this land to possess it; ye shall pass over armed before your brethren the children of Israel, all that are meet for the war. . . . Until the Lord have given rest unto your brethren, as well as unto you, and until they also possess the land which the Lord your God hath given them beyond Jordan." Deut. 3:18-20. And again: "For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you." Chap. 12:9. Joshua also uses the same word when speaking on the same subject: "And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying, Remember the word which Moses the servant of the Lord commanded you, saying, The Lord your God hath given you rest, and hath given you this land. . . . Ye shall pass before your brethren armed, all the mighty men of valor, and help them; until the Lord have given your brethren rest, as he hath given you, and they also have possessed the land which the Lord your God giveth them." Josh. 1:12-15. And again, after the land beyond Jordan was subdued before them, it is written: "And the Lord gave them rest round about, according to all that he swore unto their fathers; and there stood not a man of all their enemies before them." Josh. 21:44. And to the two tribes and a half Joshua said: "And now the Lord your God hath given rest unto your brethren as he promised them; therefore now return ye, and get ye unto your tents, and unto the land of your possession, which Moses the servant of God gave you on the other side of Jordan." Chap. 22:4. In these passages this word rest is used as the equivalent of inheritance, and as applied it refers to the peaceable possession of the land. But the generation which came out of Egypt, with the exception of two men, rebelled against the Lord and were not permitted to see the goodly land. Of these the Lord spake, saying, "Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways; unto whom I swore in my wrath that they should not enter into my rest." Ps. 95:10, 11. This refusal to permit them to enter into his rest is recorded in Num. 14:23, in these words: "Surely they shall not see the land which I swore unto their fathers, neither shall any of them that provoke me see it." And in verse 30: "Doubtless ye shall not come into the land concerning which I swore to make you dwell therein." By these texts we see again that "the rest" was the possession of the land promised to them. This is the subject of the argument of the apostle in Heb. 3 and 4. "But with whom was he grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom swore he that they should not enter into his rest, but to them that believed not? So we see they could not enter in because of unbelief." Heb. 3:17-19. He then proceeds to exhort his brethren (which exhortation is spoken unto us), saying: "Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it." Chap. 4:1. This exhortation contains the announcement that, as the rebellious Hebrews who fell in the wilderness did not enter into the rest because of unbelief, so we should fear lest we come short of it; and labor to "enter into that rest, lest any man fall after the same example of unbelief." Verse 11. This is equivalent to a declaration that the promise which was given to them remains to be fulfilled; that we may inherit the rest offered to them, or fail of receiving it—"come short of it"—if we follow their example of unbelief. And to sustain this idea is the intention of the argument in Heb. 4:1-9. But before examining this argument we must call attention to the uses of the Hebrew words to which we have referred. The Hebrew verbs sha-vath and noo-ah may be used interchangeably as far as they simply convey the idea, "to rest." Of this it is sufficient proof to cite Ex. 20:11, where noo-ah is used: "And he rested the seventh day." But when used in a substantive form they, or their derivatives, differ in this respect: Shab-bath signifies a time or a period of rest; whereas no-ah (menoo-hah) passes to the idea of a resting-place; a place of rest. That Shab-bath, sabbath, relates to a period of rest every reader knows; that noo-ah carries the idea of a place of rest is sufficiently shown by the passages quoted. Menoo-hah (feminine termination ah, from the root noo-ah) is the word used in Ps. 95:11. And Paul's quotation from this Psalm in Heb. 3:7-11 proves that that rest, or resting-place, the possession, the inheritance, is the subject of his exhortation and his argument in chapter 4. According to the New Testament the people of ancient times knew much more of the counsel of God, through the types and shadows given to them, than we are wont to give them credit for, and even more than some Christians are able to discover in those same types. Abraham had the gospel preached to him, Gal. 3:9; and he rejoiced to see, by faith, the day of Christ; John 8:56. The Jews in the desert of Arabia drank of the rock which followed them, and that rock was Christ; 1 Cor. 10:4. It was "the reproach of Christ" that Moses esteemed as greater riches than the treasures of Egypt; Heb. 11:24-26; and the gospel was preached to the rebellious ones whose carcasses fell in the wilderness. Heb. 4:2. We, in this age, are quite too apt to draw a line of distinction between the faith of the ancient worthies and that of the faithful of this dispensation, which does not exist. Their gospel, their faith, their hope, were identical with ours. Through the types they looked forward to the "blessed hope" which cheers our hearts. "The rest" which was promised to them is promised to us; and as many of them fell under the displeasure of God, and were not permitted to see even the land which was typical of the true inheritance (and which, of course, worked their forfeiture of the true), so may we fail of receiving the true inheritance if we follow their example of unbelief. But the question is raised: If the everlasting inheritance is the subject of the argument, why does the writer introduce the seventh day, and also speak of another day? They who ask this question seem to think that the apostle is arguing concerning the weekly Sabbath, and its change to another day; but, surely, they never would gather such an idea if they carefully read or studied the connection. Besides the facts which have been already presented, showing that the inheritance is the subject of the discourse, we notice, 1. If the Sabbath is "the rest" spoken of, then the Lord must have sworn in his wrath that they should not keep the Sabbath! So far from this, he had some put to death who refused to regard the Sabbath. But he declared that they should not go into the land of Canaan. 2. They who fell in the wilderness did not come short of the Sabbath, but kept it on their journeyings. But they did not see "the rest" which was given to the survivors. 3. The rest which remains is the antitype of that which Joshua gave to them. But Joshua did not give them the Sabbath, he gave them "the rest and the inheritance," to possess which they left Egypt. Looking at it in every light we see but this fact, that the inheritance only is the subject of the argument. In answer to the question we first remark, that the inheritance of the saints, and the kingdom which shall be given to them, are very closely related. So far as territory is concerned, they are identical. As Abraham, with his seed, is to be the heir of the world, and possess the whole earth, so the Son of David is to receive the kingdoms of the world and reign unto the uttermost parts of the earth; the kingdom and dominion "under the whole heaven" shall be given to the saints. As this rest or inheritance was finished from the foundation of the world, so of the kingdom; it was prepared from the foundation of the world. Matt. 25:34. And by the text in question Paul proves that it was finished from the foundation of the world. At the end of the work of creation "God did rest the seventh day from all his works." This proves that "all his works" were finished at that time, for rest is subsequent to work. This was "the dominion" given to Adam, which he lost by sin. It is to be redeemed and restored by the last or second Adam; but he will do it as the seed of Abraham, under a covenant or promise made to Abraham. This is the use, the only use, which Paul makes of the seventh day. It stands related to the promised rest to attest that the promise was not a matter of uncertainty; it related to that which was already made. And now we are prepared to appreciate the remark which he makes on Ps. 95. It is on the record that the children of Israel received a certain rest, or possession, under Joshua; also that some who came out of Egypt provoked the Lord, and came short of that rest. But the Holy Spirit by David, some four hundred years afterward, exhorted the children of Israel who were then in the land of Canaan, not to follow in the ways of the rebellious ones who failed to enter into the rest. And the conclusion is drawn by Paul that if that land were in truth the inheritance intended in the promise, then those who lived in the days of David did not need the exhortation, seeing they were already in possession of it. Thus he speaks:293 "Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience, he again defineth a certain day, saying in David, after so long a time, To-day, as it hath been before said, To-day if ye shall hear his voice, harden not your hearts. For if Joshua had given them rest, he would not have spoken afterward of another day. There remaineth therefore a sabbath rest for the people of God." Heb. 4: 6-9, Revised Version. As Paul spoke by inspiration this must be conclusive; and this rest which remains must bear the same relation to that which Joshua gave to the house of Israel that Christ bears to Joshua—the latter is the antitype of the former. It is the substance of the original "promise made of God unto the fathers." And this proves that the house of Israel no more received the inheritance promised to Abraham and his seed, than that circumcision in the flesh, outward, is the real circumcision which God requires, or that an unconverted Israelite, one who rejects Christ, is of the seed of Abraham, an heir according to the promise. MEN often complain that others prevent their influence and power in a community. Even persons who are found in the fellowship of the church think that if some of their fellow church members would give them a better opportunity they could be more effective for good. There is a power possessed by men which grows out of important social standing in a community, and also a power attendant upon the possession of a strong, vigorous, and prudent mind. Wealth often contributes to the influence of a man, and enables him to control others. Now and then men have appeared in the history of the race who have risen above their fellows, and above almost all surroundings, and taken command of hundreds, thousands, and hundreds of thousands of men, bringing them to bear in the support of a common idea, sentiment, or purpose, conceived by their own minds. But there is a power of character which every man may possess in a large degree, with which none else is to be compared. This is the peculiar power of the Christian. It is the silent, unconscious, incessant, and almost omnipotent touch of might to human hearts. Men are swift to judge character; and though false estimates may sometimes be placed on character, yet it is a fact that in our enlightened country even popular judgment, if expressed according to candid conviction, approximates the truth. Sometimes, to be sure, a single imperfection of a Christian may be exaggerated and made to misrepresent him; occasional misunderstandings growing out of ignorance of the facts, may do him injustice. But true piety must and does make its mark and leave its impress on those about. They may seek to resist it, but it is as the story told of the conqueror who chastised the mad waves by beating them with chains for washing away his temporary bridge across the Hellespont. The presence of a pure man, and the consequences of his sincerity and nobleness of character, is as the constant rays of the sun upon the yielding ice. When the constant power of Christ shining in human character falls upon their hearts,—they may not be broken as with a flood, but they are melted. Men want power; and it is not wrong that it be so if it be used for good. Some members of the church think they can secure it in some way yet unknown to them. They look upon it as an incident which happens to some men, or which is secured by some slight ingenuity of effort. But let it not be so imagined. There is a power behind that which appears or seems to be. There is a heart, a character behind it, which is its foundation and life, and without which it would soon flit away. If a man desires to be potent in the hands of God for the accomplishment of good to his fellow-men, he must put himself into God's hands and stay there. It is said that a company of persons going away from where they had heard Mr. Bramwell preach, busily discussed the question how he had such power in the pulpit, and always had something new to tell them. They could not solve the problem. Then an old Christian woman, who understood the secret of the Lord, said, "I can tell you, Mr. Bramwell lives closer to the gate of Heaven than other people, and God tells him things which he don't tell other people." She had the secret. He who lives near to God will have an indescribable power unknown to others. Activity may do much to increase a man's power for good, and it ought to render its aid; but no amount of assumed zeal and interest, no extent of bluster and profession, can supply the lack of strength growing out of a sickly moral character. That man whose family is well ordered, and whose children are followers of that which is good, has power over families about him. The very life and character of his domestic circle is a beacon-light to others. He whose life is stainless has power over the lives of others; such a life itself is a mountain of strength which no enemy can break down. If you would be strong as a Christian, be holy. If you have little or no influence in the church and community, you have reason to suspect your religion. "A city that is set on a hill can not be hid."—Religious Telescope. What is "Present Salvation?"
By Charles P. Bollman
THE words "present salvation" are much used, and we might add much abused, by a class of religionists who profess to enjoy this freedom, while they reject the only means by which it may be attained. They are wont to claim all the promises and blessings, while refusing to comply with the conditions upon which only they are obtainable. That the Bible justifies the use of the term, in a certain sense, is true; and our object now is to show from the sacred Scriptures its proper meaning. "Present salvation" differs from ultimate or final salvation, in that while the latter is the redemption of the body (Rom. 8:23), and exemption from the second death (Rev. 20:6), the former is freedom from the bondage of sin; and is a necessary antecedent of eternal life. Paul, in the 6th chapter of Romans, represents the natural man as the servant (slave) of sin; and as death frees from slavery, the carnal nature must die. "For," says Paul, "he that is dead is freed from sin." If we still ask why this death must take place, the answer is found in these words: "Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Rom. 8:7. Christ's mission to the world was not only to purchase for us eternal life, but to bring us into harmony with his Father's law; and obtain for us "present salvation," viz., freedom from the bondage of sin in this life. Therefore the Christian who looks only at the future happy life, caring little how the present probationary one is spent, is in great danger of finding himself at last among those to whom the King will say, "Depart from me, I never knew you." Jesus saves his people from sin, not in sin. Matt. 1:21. And as sin is the transgression of the law (1 John 3:4), he saves them from sin by imparting grace to keep God's holy law; and not as some suppose by granting license to violate that which inspiration says is perfect. Ps. 19:7. With this agree the words of Paul, Romans 8:3, 4, where he says that God sent his Son into the world "That the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit." In the 13th verse he says: "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. And in verse 15 he adds, "For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father." Thus we find that in harmony with the law of God—walking after the Spirit—we are free from sin, and in the enjoyment of "present salvation." Pardon for sin comes only through Christ. The law condemns the transgressor, and cannot save a single soul, "for all have sinned and come short of the glory of God." And after we have done everything that we can do, we have done only our duty, and must still say "We are unprofitable servants." But because salvation is of faith, and a free gift from God, shall we sin (transgress the law) that grace may abound? "God forbid," says the apostle; "how shall we that are dead to sin live any longer therein?" Rom. 6:1, 2. The Spirit, which proceeds from the Father, acts an important part in bringing us into, and keeping us in harmony with God's law. By its operation on our hearts and consciences they are made tender, and we are enabled to realize more fully than we otherwise could, the claims of the law as set forth in the teachings and in the life of the Saviour himself. He came not to do his own will, but the will of his Father; and by both precept and example magnified the law and made it honorable; thus fulfilling Isaiah 42:21. It is surely the privilege of the Christian to so live that he will not be under condemnation; that he will have confidence towards God, and can humbly, yet boldly claim the promises. 1 John 3:22. This was David's experience as set forth in Ps. 119:44, 45, where he says: "So shall I keep thy law continually forever and ever. And I will walk at liberty; for I seek thy precepts." The apostle James teaches the same great truth, that in keeping God's law there is freedom from the bondage of sin, when he calls it "The perfect law of liberty." Truly the most perfect liberty which any human being can enjoy is freedom from the yoke of sin. The teaching of the word of God is not yea and nay, but yea and amen. We do not find that the people of God were saved in a former dispensation by works without faith in a Saviour to come; nor in this dispensation by faith in a Saviour already come, but without works, by which alone we show our faith. Jas. 2:17-20. The Bible, from Genesis to Revelation, reveals but one Saviour and but one plan of salvation. And that plan is briefly summed up by Paul as "Repentance toward God, and faith toward our Lord Jesus Christ." And in harmony with this we read in Rev. 14:12, of a people who, just before the coming of the Son of man on the white cloud, are keeping "the commandments of God and the faith of Jesus." If we desire salvation from sin we must seek it through faith in the Son, and obedience to the Father. If we would be sanctified, it must be by the word of God. Jesus prayed: "Sanctify them through thy truth; thy word is truth." John 17:17. C. P. BOLLMAN. LESSON FOR THE PACIFIC COAST.—MAY 24. ACTS, CHAPTERS 23:25—24:27. FIVE days after Paul had been sent from Jerusalem to Cesarea, the high priest and elders, with an orator named Tertullus, came also to accuse him before Felix. This orator (or attorney) opened his case with fulsome praise of the profligate governor, and then presented the charges against Paul. This address, or a synopsis of it, is recorded in Acts 24: 2-8. The Jews generally entertained a feeling of disgust toward Felix on account of his unlawful alliance with Drusilla, who was a Jewess, and whom he had induced to leave her husband. The following pointed comment touching the occasion of the apostle's arraignment is from "Sketches from the Life of Paul," by Mrs. E. G. White:— "The Jews present at Paul's examination shared in the general feeling toward Felix; yet so great was their desire to gain his favor in order to secure the condemnation of Paul, that they assented to the flattering words of Tertullus. These men in holy office, robed in the sacerdotal garments, were very exact in the observance of customs and ceremonies; very scrupulous to avoid outward pollution, while the soul-temple was defiled with all manner of iniquity. The outward contact with anything deemed unclean was a great offense in their eyes, while the murder of Paul was considered a justifiable act. What an illustration of the blindness that can come upon the human mind! Here were the representatives of those who claimed to be God's covenant people. Like the barren fig-tree, they were clothed with pretentious leaves, but destitute of the fruits of holiness; 'having a form of godliness, but denying the power thereof.' Filled with malice toward a pure and good man, seeking by every means to take his life, and extolling a vindictive profligate! "There are many to-day who estimate character in the same manner. Prompted by the adversary of all righteousness, they call evil good, and truth falsehood. It is as the prophet has described,—'Truth is fallen in the street, and equity cannot enter.' It is because such is the condition and spirit of the world that God calls upon his people to come out and be separate. Those who mingle with the world will come to view matters from the worldling's stand-point, instead of seeing as God sees. 'What communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?' God's people will see as he sees. The pure and good will be honored and loved by those who are good." PAUL's reply to the charges of his accusers was masterly and conclusive; and so convincing that the governor, although desirous of pleasing the Jews, did not convict him. Felix evidently understood that it was a case of malice supported by falsehood; but, through mercenary motives, he held on to the prisoner, giving as a pretext, "When Lysias the chief captain shall come down, I will know the uttermost of your matter." After the prisoner's assertion (chap. 24:13) that they could not prove the things whereof he was accused, he made confession, verse 14, that after the way his accusers called heresy he worshiped the God of his fathers. On this Dr. Barnes comments as follows:— "This translation does not express to us the force of the original. We have attached to the word heresy an idea which is not conveyed by the Greek word, since we now commonly understand by it error of doctrine. In Paul's answer here, there is an explicit reference to their charge which does not appear in our version. The charge of Tertullus was, that he was the ring-leader of the sect (tees haireseos) of the Nazarenes; verse 5. To this Paul replies, 'After the way which they call sect (hairesin, not error of doctrine, but after a way which they affirm is producing division or schism), so worship I the God of my fathers.' Paul was not ashamed to be called a follower of that sect or party among the Jewish people. Nor should we be ashamed to worship God in a mode that is called heresy or schism, if we do it in obedience to conscience and to God." The "Convenient Season."
By William N. Glenn
FELIX resisted the Spirit, and said to Paul, "Go thy way for this time; when I have a convenient season I will call for thee." Acts 24:25. Satan was so successful with the procrastination scheme on this occasion that he has continued to employ it ever since. We do not read of Felix being troubled any more in this manner. He made it convenient to send for Paul often, but not to hear the gospel; he hoped to receive money for the prisoner's release. Verse 26. And we have no account of the apostle ever preaching to him again. There is no doubt his probation ended with that decision. How many thousands are in their hearts saying the same thing to-day. There are few young people, who have had any religious training at all, that do not expect some day to embrace Christ. But they think that as they grow older it will be easier. They seem to think that older people do not have as many allurements and temptations as young folks. Those who have been young can from experience testify that this idea is a great mistake—a delusion of the adversary. The young person who expects some time to assume the responsibilities of Christian life, and is waiting for a convenient season, is simply adding to the burden of sin, and complicating the web of embarrassment, from which he must finally be extricated before he can stand in the Judgment. At no stage of life is it an easy matter for the carnal mind to throw off the world and put on Christ. It costs a struggle and involves a cross at best; and the more callous the heart, the harder and more humiliating is the process of softening. The indulgence of the pleasures of sin only entices one farther from the influence of the Spirit and fixes him more firmly in the embrace of the adversary. The farther the child wanders from the parental roof, the longer and more wearisome is the homeward journey. Every step taken over the pleasant and inviting paths of self-indulgence and worldly enjoyment must be retraced over the rocks and thorns of penitence. The one who is lured on by the spirit of procrastination is going farther and farther from the real convenient season. That season is when the invitation is first given. The time to open the door of the heart is when the Spirit knocks. "My son, give me thine heart," says the Father. "Now is the accepted time," says the Saviour. "As the twig is bent, the tree's inclined," says the poet. "O that I had begun the service of God in my youth," says every penitent who has procrastinated till mid-life or old age. "Sowing wild oats" may appear very pleasant, but the harvesting is a very different experience. "Whatsoever a man soweth, that shall he also reap." But the inclination to postpone duty often follows those who have made a profession of religion, much to the detriment of their growth in grace. It cannot be supposed that those just entering the ranks of the Christian army have been able to look forward to all the conflicts that will meet them, or all the duties that will devolve upon them. As these are met from time to time, the conflicts are often compromised, and the duties, though understood, postponed to a convenient season. The practice of deferring or neglecting known obligations on the part of the professor are frequently as disastrous as was the rejection of the Spirit's warning by Felix. And especially are many at the present time deferring action upon their convictions regarding the duty of accepting the warning message of the coming of the Lord, the impending Judgment, and the consequent immediate claims of the commandments of God. Hundreds, perhaps thousands, are to-day halting between two opinions with reference to the Sabbath of Jehovah and the substitute of the pope. "A double-minded man is unstable in all his ways." But many have acknowledged their conviction of duty to obey the Lord, who are still waiting for a convenient season. They are unwilling to take up the cross attached to the service of God—friends, church, or business—and hope that it may be removed in some way and the duty made easy. These should remember the case of Felix. "All Scripture is given by inspiration of God. . . . for instruction in righteousness." 2 Tim. 3:16. W. N. GLENN. Interview with Felix and His Wife.
"A CITY that is set on a hill cannot be hid." So it was impossible that so brilliant a light as the "apostle to the Gentiles" should be called into such a conspicuous place without attracting attention and making some impression. Sufficient interest was awakened in the minds of Felix and Drusilla, his wife, to seek a private interview with the prisoner. Here was their golden opportunity, and Paul seemed to realize the situation. This interview was the work of the Spirit, and the apostle faithfully performed his duty. Here was a fulfillment of the Master's words to Ananias at Damascus, regarding Paul: "He is a chosen vessel unto me, to bear my name before the Gentiles and kings." Acts 9:15. Also Matt. 10:18-20: "Ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father which speaketh in you." On this interview, we find the following in "Horne's Introduction to the Scriptures":— "In St. Paul's discourse to Felix (Acts 24), he had for his hearer a Roman governor, who was remarkable for his lust and injustice; a man who was very unlikely to bear, much less to reform by, a pointed reproof from his own prisoner. This, then, was a case which required great art as well as great courage; and accordingly we find our apostle mingling the wisdom of the serpent with the innocence of the dove. He had honesty enough to rebuke the sins, and yet prudence enough not to offend the sinner. He had the courage to put even his judge in mind of his crimes; yet with so much address as not to offend his person,—an example the most worthy of our imitation, as it would greatly contribute to make the bitter portion of reproof, if not palatable, at least salutary and successful. How artfully, then, does St. Paul insinuate himself into the soul of this great sinner, and shake his conscience at the remembrance of his vices! not by denouncing vengeance against him for his lust and injustice, but by placing in the strongest point of light the opposite virtues, showing their reasonableness in themselves, and their rewards at the day of Judgment. For he reasoned, not of unrighteousness, not of incontinence, but of righteousness and chastity; and by holding forth a beautiful picture of these necessary virtues, he left it to Felix to form the contrast, and to infer the blackness of his own vices. A masterly stroke! and it effectually succeeded; for, as the prisoner spake, the judge trembled." An Honest Saloon Advertisement.
By Judas Heartless
FRIENDS AND NEIGHBORS: Grateful for the liberal encouragement received from you, and having supplied my tavern with a new and ample stock of choice wines, spirits, and lager beer, I thankfully inform you that I continue to make drunkards and beggars for the sober, industrious, and respectable community to support. My liquors may excite you to riot, robbery, and bloodshed; and will certainly diminish your comforts, augment your expenses and shorten your lives. I confidently recommend them as sure to multiply fatal accidents and distressing diseases, and likely to render these incurable. They will agreeably deprive some of life, some of reason, many of character, and all of peace; will make fathers fiends, wives widows, mothers cruel, children orphans, and all poor. I will train the young to ignorance, dissipation, infidelity, lewdness, and every vice; corrupt the ministers of religion, obstruct the gospel, defile the church, and cause as much temporal and eternal death as I can. I will thus "accommodate the public," it may be at the cost of my worthless soul. I have a family to support—the trade pays and the public encourage it. I have a license from the magistrate; my traffic is lawful, even Christians countenance it; and if I do not bring these evils upon you somebody else will. I know the Bible says "Thou shalt not kill;" pronounces a "Woe unto him that giveth his neighbor drink;" and enjoins me not to "put a stumbling-block in a brother's way." I also read that "no drunkard shall inherit the kingdom of God," and I cannot expect a drunkard-maker, without repentance, to share a better fate; but I wish a lazy living, and deliberately resolved to gather the wages of iniquity and fatten on the ruin of my species. I shall therefore carry on my trade with energy, and do my best to diminish the wealth of the nation, impair the health of the people, and endanger the safety of the State. As my traffic flourishes in proportion to your ignorance and sensuality, I will do my utmost to prevent your intellectual elevations, moral purity, social happiness, and eternal welfare. Should you doubt my ability, I refer to the pawn shop, the police office, the hospital, lunatic asylum, jail, and the gallows, where so many of my customers have gone. The sight of them will satisfy you that I do what I promise. N. B.—I teach old and young to drink, and charge only for the materials; a very few lessons are enough. Rulers of Judea in Paul's Time.
ON the death of king Herod Agrippa, Judea being again reduced to a Roman province, the government of it was confided to Antonius Felix; who had originally been the slave, then the freedman of Nero, and, through the influence of his brother Pallas, also a freedman of that emperor, was raised to the dignity of procurator of Judea. He liberated that country from banditti and impostors (the very worthy deeds alluded to by Tertullus, Acts 24:2); but he was in other respects a cruel and avaricious governor, incontinent, intemperate, and unjust. So oppressive at length did his administration become, that the Jews accused him before Nero, and it was only through the powerful interposition of Pallas that Felix escaped condign punishment. His third wife was Drusilla, a Jewish princess. It was before these persons that St. Paul, with singular propriety, reasoned of righteousness, temperance, and a judgment to come. (Acts 24:25.) On the resignation of Felix, A. D. 60, the government of Judea was committed to Portius Festus, before whom Paul defended himself against the accusations of the Jews (Acts 25), and appealed from his tribunal to that of Cæsar. Finding his province overrun with robbers and murderers, Festus strenuously exerted himself in suppressing their outrages. He died in Judea about the year 62. The situation of the Jews under the two above-mentioned procurators was truly deplorable. Distracted by tumults, excited on various occasions, their country was overrun with robbers that plundered all the villages whose inhabitants refused to listen to their persuasions to shake off the Roman yoke. Justice was sold to the highest bidder; and even the sacred office of high priest was exposed to sale. But, of all the procurators, no one abused his power more than Gessius Florus, a cruel and sanguinary governor, and so extremely avaricious that he shared with the robbers in their booty, and allowed them to follow their nefarious practices with impunity. Hence considerable numbers of the wretched Jews, with their families, abandoned their native country; while those who remained, being driven to desperation, took up arms against the Romans, and thus commenced that war, which terminated in the destruction of Judea and the taking away of their name and nation.—Horne's Introduction. Teaching speaks through the affections. I once asked a minister how he had such a singular influence over certain boys in the Sunday-school. "By taking walks with them," said he. Were not those circuits round Galilee which Jesus made with his disciples walks that he took with them to prepare them for their work? It was not the walks, but the friendship, and kindly interest, and the trust that knit together that minister and those boys in chains of gold. Season with the salt of kindness the routine of verbal instruction. The truths that your scholars may not wholly appreciate will be clung to for your sake before they have mastered them for their own. "Why do you prefer to hear Mr. Brown above every other preacher?" was once asked of an old colored woman. "Because he visits and talks to me at home," was the laconic but all-satisfactory reply. Beloved teacher, do you belong to that band who talk of Christ to your scholars out of love to the Saviour, and with the purpose of winning each to the Saviour? If not, why not? Edwin House tells of a church where the uniform custom is for the whole day's exercises to have reference to the Sabbath-school lesson—the morning sermon and the evening prayer-meeting continuing the theme. He speaks in terms of highest praise of the plan.