Earlier text: Cæsar's HouseholdIt does not seem to admit of a doubt that the judgment of the saints, the blotting out of sin, the making of the atonement, and the cleansing of the sanctuary, are identical. And we have seen that in the type the atonement was made—the sanctuary cleansed, when the high priest went into the most holy place before the ark; and the most holy was opened only on the day of atonement. This fact is also referred to in the scripture under consideration. Under the sounding of the seventh trumpet it is said, "The temple of God was opened in Heaven, and there was seen in his temple the ark of his testament." Rev. 11:19. It has been noticed that John was shown a door opened in Heaven; a throne set; and seven lamps of fire before the throne. Rev. 4. But it was not till the seventh trumpet sounded that the temple of God in Heaven was opened where the ark of his testament is seen. By reference to "the example" of the heavenly things—to "the figures of the true"—we learn that the seven lamps, or candlesticks, were in the holy, and the ark of the testament in the most holy place of the sanctuary. And further, that the work of intercession was continual in the holy place, but the most holy was not opened except on the day of atonement. From this we learn that the work of intercession of our High Priest in the heavenly sanctuary extended from the commencement of his ministry in A. D. 31, to the sounding of the seventh trumpet (1844), when the antitypical day of atonement commenced, in which the sanctuary is cleansed. There are differences in the work of the priest in the two holy places of the sanctuary. The intercession, or work of the priest in the holy; is general, for the whole world; and herein is shown the benefit that the whole world receives from the death of Christ. Every sin deserves its punishment, which is death; and without a mediator this would be the unavoidable and universal consequence. But through the pleading of the Saviour, sentence against the evil work is not speedily executed; Eccl. 8:11; the sinner is granted an opportunity to repent; a time of probation is given in which he may return to God through Christ. In this sense Jesus is the propitiation for the sins of the whole world. He has prepared a covering beneath which all may find refuge. By virtue of his death for sin, wherein mercy is exalted and justice honored, the transgressor is spared and invited to accept the blood of Jesus as his substitute, and be reconciled to God. And herein is shown the correctness of the apostle's declaration that God is the Saviour of all men; but there is a special salvation to them that believe. 1 Tim. 4:10. The benefits of probation which all enjoy, are by the blood and intercession of Christ. And surely these are no slight benefits. Though the sinner may pass them by unheeding; may scorn the warning voice, and despise the precious blood; the countless multitude of the redeemed who are all reconciled by these very means, forever attest the value and fullness of those means so blindly disregarded by the impenitent. On the other hand, the Atonement, made in the most holy place, is specific and limited. By this it is not to be understood that repentance and reconciliation are not granted in the day of atonement, as some have inferred. To uphold that view it would be necessary to show that the penitent would not have been received, according to the type, on the day of atonement. But that cannot be shown; it was not the case. The offering on that day was made for all the people; but they only received the benefit of it who "afflicted their souls," as the Lord commanded. "For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people." Lev. 23:29. The reception of benefit from the work of the priest was conditional upon that day, as upon any other day; but upon this day it was complete and final. For incorrigibility upon this day there was no extension of time. And so it will be in the antitype. As Christ closes his priestly work in Heaven before he comes to earth; and, when he comes he will find both righteous and wicked ones living on the earth, it follows that the Atonement will be completed and probation ended before he comes. And thus it will be, that they who do not "afflict their souls;" who do not repent and leave their sins while our Advocate is doing that last work, will be cut off without remedy. Crying for mercy after he puts aside his priestly robes will be of no avail. How necessary that we be fully in harmony with the work of God in his last warning message (Rev. 14:9-12) in order that that day shall not come upon us as a thief. It is a very solemn thought that the last generation of men, living upon the earth just before the Lord appears, and up to the hour of his appearing, will remain here, busied with the things of this world after probation has closed. The great majority having turned away from the alarm which has been sounded; having rejected the warning which has been given by the servants of the Lord, will not understand the great change which has taken place in the position of the Son of God; they will scoff at the idea of his coming being near, and become bolder in sin as the restraining influence of God's Spirit leaves them. Our Saviour has given a lesson upon this subject which demands the careful consideration of all. He said: "But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came and took them all away; so shall also the coming of the Son of man be." Matt. 24:37-39. In Gen. 6 we learn that Noah and his family were commanded to enter into the ark seven days before the flood of waters came. "And the Lord shut him in." But when Noah was shut in, all others were shut out. They had neglected the warning too long. They said as will be said in the last days, "All things continue as they were from the beginning of the creation." 2 Peter 3:4. Even after Noah entered into the ark, and the Lord had closed the door, they saw no change; they were emboldened in their hardness of heart because the judgment was delayed. Each day confirmed them in their ideas of their own wisdom, as day after day passed and the flood did not come. Poor souls! they knew not that their destiny was sealed; that there was no chance for them to enter the ark; that they had recklessly passed beyond the offer of mercy. "So shall also the coming of the Son of man be." The testimony of Jesus after he was glorified teaches the same thing. When he is soon to come the second time he announces: "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. 22:11, 12. This decision is not made when he comes, nor after he comes, but when he is quickly coming. This is further proof that it will be as it was in the days of Noah, and that every case must be decided before the Son of man is revealed, "taking vengeance on them that know not God." The relation of justification and obedience has been fully discussed in articles on that subject. But the relation of justification to the Judgment demands consideration. Peter said: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, who before was preached unto you; whom the Heavens must receive until the times of restitution of all things," &c. Acts 3:19-21. It is evident that Peter did not think their sins would be blotted out when they were converted, but at some future time; and the Scriptures clearly show that that time is when the sanctuary is cleansed and the Atonement made. But in thus using this text it becomes necessary to vindicate the translation. Some affirm with much assurance that "when the times of refreshing shall come" is an incorrect rendering, and that it should be—"so that times of refreshing shall come." Liddell & Scott give as one definition of the original: "Of the time of a thing's happening, when, as soon as." Pickering says: "When, as to time." Barnes, while he admits that the objection has in its favor the more usual use of the word, says: "Others have rendered it, in accordance with our translation, when, meaning that they might find peace in the day when Christ should return to judgment, which return would be to them a day of rest, though of terror to the wicked. Thus Calvin, Beza, the Latin Vulgate, Schleusner, etc. The grammatical construction will admit of either." Thus it is seen that the claim that the Authorized Version is wrong, is far from being established. We have no doubt that "when" should be retained in the text; that the expression, "the times of refreshing," refers specially to the blessing of the Spirit which will be given to the saints when they are sealed with the seal of the living God (Rev. 7), which will enable them to stand when Jesus ceases his priestly work, and during the time of pouring out the seven last plagues. And yet another question has been raised, on which some minds have been perplexed. If the blotting out of sins is done in the closing work of the priest, when the sanctuary is cleansed, that is to say, in the Judgment, then the sins of all the saints must stand on record till that time. Now it has been shown that justification by faith and salvation are not identical; the former is a fact of experience at the present time, while the latter is contingent on "patient continuance in well-doing" on the part of the justified one. As was remarked, "justification by faith is not a final procedure; it does not take the place of the Judgment, nor render the Judgment unnecessary. It looks to something beyond itself to be accomplished in the future." The same perplexity has arisen over the Apostle's words in Acts 2:38, "Repent, and be baptized every one of you, in the name of Jesus Christ for the remission of sins." From this it has been inferred, but without sufficient reason, that sin is remitted in the act of baptism. Such an idea is not expressed in the text. Evidently the terms signify in order to the remission of sins; and it is too much to claim that in laboring to gain a certain object, that object is obtained in the very act of laboring. God told his people that they should have life—eternal life—if they kept his commandments, which, to the faithful, will be fulfilled "when Christ who is our life shall appear," and not till then. The declaration above quoted, from Acts 2:38, points to the same fact as that in chapter 3:19. The remission of sin is the work of the Judgment; and the believer must stand justified by faith, looking to the priest for the accomplishment of his hope. But that the sin is not really blotted out, or atonement made at baptism, or at any other period in probation, is proved by the word of the Lord to Ezekiel, 18:26: "When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his101 iniquity that he hath done he shall die." Again, in chapter 32:13: "All his righteousness shall not be remembered." That is, he shall be treated as though he had never been righteous. Now the righteousness of the righteous is by faith; therefore if he turn and commit iniquity he shall be treated as if he never had faith; his justification is annulled—he falls from grace. For a demonstration of the truthfulness of this view, we look to the cases of the faithful who lived before the time of Christ. Were it admitted that the Atonement was made at the death of Christ, it would still remain a fact in the cases of the patriarchs and prophets that their sins were not atoned for, not actually blotted out till the blood was shed by which they are blotted out. But they were justified by faith, and died in that justified state, looking forward to the work of Christ when the object of their faith should be realized; when his blood should take away the sins of which they had already repented; or, in other words, when the Atonement should be made. This is decisive on the point. It proves beyond dispute that it is possible for a person to be justified by faith, accepted of God, and die in hope, without actually having his sins yet blotted out when he dies. And if the patriarchs and prophets could thus rest in hope, waiting for the blood of the coming Messiah to be shed to blot out their sins, so can the saints of a later age take hold of that blood by faith, waiting for Jesus our High Priest to blot out their sins when the times of refreshing shall come. We think that our position is fully proved by the Scriptures, that, however closely justification and reconciliation are allied, the Atonement is subsequent to both. And this because it is the Judgment. If we are justified or reconciled, and so continue to the end, we may hope that our sins will be blotted out when the times of refreshing shall come from the presence of the Lord. This work is effected in the most holy place, where the ark of the testament is; this place is opened in Heaven under the sounding of the seventh trumpet, and this trumpet ushers in the judgment of the dead, the coming of Christ without sin unto salvation to them that look for him; the giving reward to all his servants, and the destruction of them that corrupt the earth. These events pass beyond the bounds of human probation, and close up the dispensation of the gospel. Having traced this subject thus far; having found what the Atonement is; by whom and where it is made; and also for whom; we may turn back to "first principles" and again consider the law of God, and the position it occupies under the gospel. In the type, the testimony—the law—was put into the ark, in the most holy place; and it was over the law that the blood of the covenant was sprinkled by the high priest on the day of atonement. The glory of God was above the cherubim; these were upon the mercy-seat, and this was upon the ark in which was the law. As God looked down upon his law, the very basis of his Government, his justice was aroused, for his law was violated. But mercy interposed; the high priest entered with the blood that brings remission, that had been offered to vindicate the majesty of the law. The blood was sprinkled "upon the mercy-seat and before the mercy-seat." Again the Lord looks down upon his law, but between him and the law is the mercy-seat sprinkled with the blood of the victim; the law is honored; its penalty has been enforced; a substitute has been accepted; and the penitent sinner is pardoned. We notice that here was a real law, taking hold of the moral relations of God's creatures; that here was actual transgression; on the part of the creatures a disregard of moral obligations. But under the Aaronic priesthood there was no actual taking away of that sin; it remained to be taken away by the blood of Christ. Therefore Christ officiates in behalf of that same law, as Paul shows in Heb. 9:15; and therefore the ark of his testament in Heaven contains that same law, where Jesus offers his own blood. Our High Priest has declared that he delighted to do the will of God, yea, the law was in his heart; he magnified the law and made it honorable; he upheld it in his life; he honored it in his death by suffering its penalty to vindicate its justice; he pleads his blood to Heaven in behalf of those who have broken it. You who claim that God's law is abolished: look to his heavenly temple where Jesus our great High Priest is, and behold it there safely lodged in the ark. You who say that the law is changed—behold the original in Heaven, of which a copy only was given to Israel. Did not God speak it with his own voice? Did he not write it with his own finger? Did he not give it as a rule of holiness of life? Was it not perfect? Did it not contain the whole duty of man? Yes; and by it God will bring every work into judgment. Here is that justice and judgment which are the habitation of his throne. Ps. 89:14. What evidence have you that the heavenly record of God's immutable will has been changed? Men may mutilate the copy he has given them; they may strike out the name of the Holy One, and insert a term of reproach in its stead, but with him is neither variableness nor shadow of turning. Peter says that Government is "for the punishment of evil-doers, and for the praise of them that do well." All rights and privileges are protected by Government—by law. To subvert the law is to destroy the security of our rights. The law-making power has the sole right to change or abolish laws. Yet in the case of the fourth precept of the law of Jehovah men have not only changed its terms, but they now claim that it is their right to determine whether they shall keep it as the "one lawgiver" proclaimed it, or make changes in it, and observe it according to their own amendments! God said, "The seventh day is the Sabbath of the Lord thy God," and gave the reason, that he rested the seventh day when he created the heavens and the earth. But men say, "The seventh day is the old Jewish Sabbath," and substitute in its place another day which was not the rest-day of God, upon which he never bestowed his blessing, which he never sanctified, and which he never commanded men to keep. They have so long pursued this course that they think it a small matter to make such a change. But how must it look in the sight of Heaven? How must God regard the slight put upon his authority? EDITOR. Spots and Wrinkles.
By Jos. Clarke
We sometimes see a garment coming from the laundry imperfectly washed; and, to complete the negligence, the ironing imperfectly done. You feel that your money is wasted, and you are greatly annoyed at the slackness of the work. Again you receive from the same place your nice garments, all washed white and clean, and the laundress has taken pains to fold so evenly and smoothly that you are fully satisfied and well pleased, and you wear the same with sensible delight. Now the apostle here would convey to us the idea that our sins and errors and mistakes are spots and wrinkles in the character; and for the love of God and man, he wishes to remove these spots and wrinkles, and present you faultless before God in the last great day. How is it, brother, or sister, are you willing to have the spots all removed? It will probably require much labor to remove these spots and to smooth down all the wrinkles. It will give you much pain; but will you shrink from the task? Perhaps the hot water and the soap have terrors for you, or the heavy smoothing-iron all heated has pain in store for you; but do not shrink, and say, I am clean enough, and I need no smoothing down. Depend upon it, Paul understood this thing. Some careless launderer had suggested this illustration in his experience, and he would improve upon the idea. Let us submit to be thoroughly washed from all our sins, have all spots removed and all our roughness smoothed down, our impatience, harshness, anger, and fretfulness.
Jos. Clarke. Submit Yourselves to God.
By Editor
Did you ever notice a child led along by its mother's hand? How safely it walks so long as it holds fast to her. But if it runs away, unwilling to be led, how soon it falls, and is hurt or lost, not knowing how to go. When travelers climb high mountains, they have a guide to lead and help them. The guide knows every rocky path, every steep place; he furnishes rough shoes and a staff for each traveler, and has ropes to fasten around each person to keep them from going too far from him. Suppose a traveler refused to put on the rough shoes, or to use the staff, or to be fastened to the guide. How soon he would be on the wrong path, stand on some dangerous ledge, slide down some steep place, or fall over a deep precipice. So with our life; it is God's gift; all we have and are belongs to him, and he offers to be our guide. Shall we not gladly ask his will, and try to do as he would have us? Suppose a smooth-tongued person, pretending to know the way, should try to entice the travelers to leave the rightful guide and go with him, would it be wise to do so? There is one great enemy who from the beginning has tried to persuade men not to obey God, not to submit themselves to him. We are to resist him, refuse to listen to him, and he will flee away. The best way, then, to live remembering we are in God's sight, is to submit to him.—Sel. A COMMONPLACE truism of Christian ethics is that right giving carries with it two blessings: one to the receiver, and another, and a greater one, to the giver; but however trite is this phrase, the truth which it teaches can never become trite or commonplace. An anecdote which is told of the late Professor Sophocles of Harvard, by a Philadelphia gentleman of his acquaintance, provides a fresh illustration of this truth. Walking together, Professor Sophocles and his friend passed an organ-grinder on the street, and the professor, seizing an opportunity when his friend appeared to be looking away, pressed some money into the musician’s hand. “I did not know that you gave alms to those fellows,” said his companion, who had not been so unobservant as he appeared to be. Professor Sophocles was confused for a moment. Then he said simply: “I did it for my own sake—to keep my heart open.” That simple sentence speaks eloquently for the reflex blessing of beneficence. A MAN of the Perfectionist school of thought called to see an old Christian of his neighborhood, and began enlarging upon that interesting topic. “Can you point to a single perfect man or woman in the Bible?” inquired the aged saint. “Yes,” readily answered the other, “turn to Luke 1:6, you will there read of two, ‘Elizabeth and Zacharias walked in all the commandments and ordinances of the Lord blameless.’” “Then you consider yourself a believer like Zacharias?” “Certainly I do,” said the visitor. “Ah,” replied the old man, “I thought you might be, and we read a few verses further on that he was struck dumb for his unbelief!” PHILIP was so successful in Samaria that he sent to Jerusalem for assistance, and Peter and John were sent to help him. Chap. 8:14. The readiness of the Samaritans to hear the word, as contrasted with Jewish stubbornness, has had counterparts in all ages. Those who make the least show of holiness are generally the most susceptible to the truth, especially truth that requires radical changes in customs or belief. Those who have had reason to believe that their church ever was approved of God, at any time, are the most backward in moving on to new positions, as duty is indicated by new light and the economy of true reformation. The zealous followers of the “reformers” of other days are generally very bigoted when an effort is made to show them that further reformation is necessary. They lose sight of the fact that man’s reformation never can be complete until he has become perfect in Christ. The Judaism of the popular church of to-day is as bigoted as it was in the beginning of the dispensation; and those who most gladly receive the truth are the ones who can be made to realize their need of a closer walk with God, rather than those who “have need of nothing.” Rev. 3:17. The Sabbath-School.
By Ellen G. White
LESSON FOR THE PACIFIC COAST—FEB. 23.
“AND in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.” These Grecians were residents of other countries, where the Greek language was spoken: By far the larger number of converts were Jews who spoke Hebrew; but these had lived in the Roman Empire, and spoke only Greek. Murmurings began to rise among them that the Grecian widows were not so liberally supplied as the needy among the Hebrews. Any partiality of this kind would have been grievous to God; and prompt measures were taken to restore peace and harmony to the believers. The Holy Spirit suggested a method whereby the apostles might be relieved from the task of apportioning to the poor, and similar burdens, so that they could be left free to preach Christ. The church accordingly selected seven men full of faith and the wisdom of the Spirit of God, to attend to the business pertaining to the cause. Stephen was chosen first; he was a Jew by birth and religion, but spoke the Greek language, and was conversant with the customs and manners of the Greeks. He was therefore considered the most proper person to stand at the head, and have supervision of the disbursement of the funds appropriated to the widows, orphans, and the worthy poor. This selection met the minds of all, and the dissatisfaction and murmuring were quieted. The seven chosen men were solemnly set apart for their duties by prayer, and the laying on of hands. Those who were thus ordained, were not thereby excluded from teaching the faith. On the contrary, it is recorded that “Stephen, full of faith and power, did great wonders and miracles among the people.” They were fully qualified to instruct in the truth. They were also men of calm judgment and discretion, well calculated to deal with difficult cases of trial, of murmuring, or jealousy. This choosing of men to transact the business of the church, so that the apostles could be left free for their special work of teaching the truth, was greatly blessed of God. The church advanced in numbers and strength. “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.” It is necessary that the same order and system should be maintained in the church now as in the days of the apostles. The prosperity of the cause depends very largely upon its various departments being conducted by men of ability, who are qualified for their positions. Those who are chosen of God to be leaders in the cause of God, having the general oversight of the spiritual interest of the church, should be relieved, as far as possible, from cares and perplexities of a temporal nature. Those whom God has called to minister in word and doctrine should have time for meditation, prayer, and study of the Scriptures. Their clear spiritual discernment is dimmed by entering into the lesser details of business, and dealing with the various temperaments of those who meet together in church capacity. It is proper for all matters of a temporal nature to come before the proper officers, and be by them adjusted. But if they are of so difficult a character as to baffle their wisdom, they should be carried into the council of those who have the oversight of the entire church.—Mrs. E. G. White, in The Great Controversy. If the apostles could deem it a cause for rejoicing to suffer indignities for the name of Jesus, and could sing psalms in stripes and imprisonment, we must conclude that Stephen was highly honored in being the first to have the privilege of suffering martyrdom. The glorious manifestation of divine approval in the presence of his persecutors and enemies of the Lord, was a glowing tribute to his character and labors. This must have been a strong reminder to the twelve of the words of Jesus: “They shall put you out of the synagogues; yea, the time cometh that whosoever killeth you will think that he doeth God service.” John 16:2. See also Acts 26:9; Gal. 1:13, 14. How insignificant seem many of the complaints in our day regarding trials and persecutions; were they estimated as privileges, they would not appear half so great; privileges are generally underestimated, and reverses greatly exaggerated. “Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad,” &c. Matt. 5:11, 12. THE death of Stephen marked a new era in the church. Up to this time it had been growing in favor with the people (chap. 2:47), and was several thousand strong. This state of prosperity could hardly have lasted long without internal declension, even if permitted from the outside. It would soon have been no sacrifice, or trial of faith, to be a Christian. Saul, a young, learned, and ambitious Jew, had been one of those who disputed with Stephen, and “were not able to resist the wisdom and the spirit by which he spake.” Chap. 6:10. He was terribly angered at his failure, which feeling was no doubt increased by secret conviction to which he was determined not to yield. He led on the persecution, even after the death of Stephen, until many of the disciples were obliged to flee from the city and from the province. Chap. 8:1. PHILIP (the evangelist) was also one of the seven deacons of the church at Jerusalem prior to the dispersion. Chap. 6 : 5. He then made his way to Samaria, where he preached the gospel with great power. Chap. 8 : 5, 12. The manner in which he was led by the Spirit would indicate that he was an active and efficient worker. He was afterward sent out upon the desert southward toward Gaza, where he met and baptized the Ethiopian eunuch; and the record traces him to Azotus, and on to Cesarea where he appears to have made his home, and “had four daughters, virgins, which did prophesy.” Chap. 21 : 8, 9. AMONG those who believed, in Samaria, was one Simon, who hitherto had bewitched the people with his sorceries to such an extent that they all gave heed to him, saying, “This man is the power of God.” Chap. 8:9-11. His belief was evidently limited to what he saw, namely, that Philip and the apostles had power to work miracles beyond any power that he possessed. And furthermore, policy would cause such a man to endeavor to retain the favor of the people who were leaving him to obey the new doctrine. His selfish object was solely to get possession of the wonderful power manifested by the apostles, in order to use it in connection with his magic. Little wonder that Peter should be “moved with indignation” because Simon “had thought the gift of God might be purchased with money.” Chap. 8:19, 20. This offer showed his hypocrisy, and that he did not discern the gift of God. His highest idea of value was measured by a money standard. It is a rare lesson to learn how to so blend gold and silver with spiritual things that they will not clash and result in disaster to the possessor. If Simon had plenty of money, which he no doubt had, he might have reaped a great blessing by unselfish use of it, as others had at Jerusalem, while we see what a dangerous position he assumed through spiritual ignorance and mercenary motives. So with the rich young man who came to Jesus inquiring what he must do to be saved. He lost all hope of salvation because he declined the blessing offered for a judicious investment of his means. He wanted to do as he pleased with that, and have the credit of giving himself to the Lord. Money spent as the Lord directs will bring its reward; while the same means may bring only shame and contempt, if God’s favors be estimated by the intrinsic value of the offerings. Simon’s fear (for it was not penitence) when denounced and exposed by Peter, is a subject for thought. Note his request; it is not that he might be forgiven for an honestly confessed crime, but, “Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.” Selfish to the last, he comprehended not the sin, but considered the punishment only. Commentators and historians have speculated as to his further history, but the Spirit of inspiration says nothing further regarding him, and it is just as well. The continued history of such a man would be of no practical value to any one. The Ethiopian Eunuch.
By William N. Glenn
God's care for honest seekers after truth is manifested in sending his minister out upon the desert to meet one who was earnestly studying the Scriptures but was unable to understand them. Chap. 8:26-39. No doubt this Ethiopian nobleman was well informed and highly cultured, but he needed instruction in the word, which is spiritually discerned. 1 Cor. 2:14. His honesty of purpose is shown in his readiness to obey immediately upon learning his duty. We sometimes hear people wondering how the eunuch got the idea of being baptized from the text he was reading, and concerning which he asked information. Verse 35 tells us plainly that Philip “preached unto him Jesus.” This statement, in connection with the great commission recorded in Matt. 28:19, 20, is sufficient to explain how he learned his duty regarding baptism. Philip’s mission would have been incomplete without including this important lesson. W. N. GLENN. Prohibition in Georgia.
By J. W. Lee
THE summary way the people of Georgia have of disposing of the whisky question, which so disturbs and perplexes other parts of our country, is refreshing. In many of our sister States it is a most complex and delicate question. So entangled has it become with party issues, so blended with political measures and promises, that many of our best men see no way of settling it than by letting it alone. Among our people it is a very simple question. We have not permitted the politicians to complicate it with Democracy or Republicanism, or with the measures of any party. It stands here upon its own merits. So related is it to the interests of the whole people, and so intimately bound up with their present and future welfare is it, that any political party which should essay a monopoly of it would be thought guilty of seeking to make private and peculiar an issue equally dear to all parties. It is a pity that anywhere this most important social and moral question should be tacked on to a political party. It is too vitally related to the moral and spiritual interests of the people, irrespective of parties, to be forced to suffer on account of political sins. It should not be taken up by any party, either to make amends for past offences or to commend it to the favor of temperance people. Its triumph should be achieved upon its own merits, its defeat not secured nor prevented by the failure or success of a political party. Thus its success would be the measure of temperance sentiment and conviction among the people. Identified with a successful party, its prominence might be out of all proportion to temperance conviction. In that event it had better fail than succeed; for temperance law, unbacked by temperance sentiment, is a dead letter. It tends to bring the whole question into disrepute. On the other hand, if associated with a defeated party, its failure might be no expression of its hold upon the people. Thus discouragement might be brought to its friends with, perhaps, the elements of success all about them, if organized and applied on their own merits. This question must be settled, then, outside of political parties. The friends of prohibition should keep this question so completely out of the realm of politics as that men of all political affiliations and creeds could unite without compromise upon it. In no State should a Republican be compelled to embrace Democracy in order to get at prohibition; nor should a Democrat be forced to take Republicanism in order to be a prohibitionist. In Georgia there are ninety counties out of one hundred and thirty-six with partial or entire prohibition; but the question has never got into politics. No party can claim the credit of the work. We have accomplished it as citizens. Nor do we expect to cease our efforts till the sale of whisky is prohibited in every county in the State. The success of the movement has been so great here, so helpful to trade, to morals, to education, that it is hardly necessary to make an argument in favor of it in places where liquor is sold. Concrete arguments in favor of it are so numerous and commanding about us that we have only to point to those counties where it has been in operation a few years—their factories, their better schools, their improved farms, their increased trade—to settle it. There are counties in the State that, ten years ago, were noted for their ignorance and thriftlessness, which have absolutely been revolutionized in tone, in business, in appearance, by the influence of prohibition. Whenever prohibition is established in a town, first-class men are elected to the positions of mayor and aldermen. Loafers and “dead beats” either move away or go to work. The capital and labor utilized in the whisky business are applied in more profitable and healthy lines of trade. There is no longer any question among our people as to whether prohibition prohibits. We know that it does prohibit, not whisky simply, but vice, idleness, ignorance, and all other evils which go along with the liquor traffic.—Rev. J. W. Lee, in New York Independent. Avoid the Net, Boys.
By Benjamin Jay
COME here, boys, let me speak to you. Where are you going? I heard one of your company say, "Come, let us go down to the saloon and get some beer." Is it there you are going? Hold on a moment; that is a bad place for boys. I have known a great many boys begin at the saloon or liquor-shop, and end in State’s prison. Did you ever see the fisherman cast a net and draw in the fish? How the fish dive, and flop, and try to escape, but can’t! Did you ever see birds caught in a snare or net? If you have seen pigeons in a net, you have noticed how they try but can’t escape. Listen to what the Bible tells you: "As the fishes are taken in an evil net, and as the birds that are caught in a snare, so are the sons of men snared in an evil time." Every liquor saloon or rum-shop is a net or snare; if you go there you are in danger of being caught. Shun it—keep away. If you begin drinking beer, you will soon want still stronger drinks, and once started on this track, no one can tell where you will end. But if you never taste a drop of intoxicating liquor, we all know where you will end—you will end sober men. How easy, then, to escape becoming a drunkard, to wit, by never drinking a drop of intoxicating liquors. Avoid the ale, and beer, the lager—don’t begin and you will never get into the net or snare. Think of five hundred thousand drunkards in America, all caught in the net. Some try as hard as do the poor fishes to escape, but in vain. Avoid the net, boys, avoid the net! is the cry of an old sentinel. Listen to the note of warning—keep away from the dram-shops. A poor drunkard tried to borrow five dollars of me a few months ago. He wandered around in drunkenness, and not ten days later was run over on a railroad track and killed. I knew him when a bright, promising boy. But he went to the rum-shop, was caught in the snare, and in an evil hour ruin came suddenly upon him. Keep out of that net!—Benjamin Jay.