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Even in the hurry and bustle and con
fusion marking the night of their depar
ture from Egypt, the Israelites were re
quired to observe a solemn, sacred feast.
(Exodus, chap- 12.) Nothing short of
absolute necessity should be suffered to
come between us and acts of service to
God; and even then the spirit of these
acts should reign in our bosom.
“Commander Wm. H. Whiting, of the
United States steamship ‘Alliance,’ an
nounces his engagement to Miss Ah Eong,
a Chinese maiden of Honolulu.” We
wonder whether the “Chinese exclusion
act” will permit of her coming to our
country as his wife, or whether he must
expatriate himself to secure the conju
gal felicity which beckons him on to
Hymen's altar.
We must suffer no corruption in what
has been offered to God,—none, there
fore, in our heart or in our life, for we
have given both to him. This is sug
gested to us by the requirement in the
Passover law, that nothing of the lamb,
should be allowed to remain until the
next morning but should be burned with
fire, doubtless lest in hot Eastern cli
mates it should grow tainted. [Ex. 12:
10.) Oh for purity—life-purity, heart
purity! Oh for the fire of self-denial and
of the Spirit's influence, consuming the
taint even before it comes!
The Lord Mayor of London is a Ro
manist. At a banquet in “the Mansion
House,” his official residence, he pro
posed the toast, “The Holy Father and
the Queen,” giving precedence to the
pope over the sovereign of the realm.
The Board of Aldermen of the city have
passed a vote of censure, and there has
been no little strife in the papers on the
question, The case illustrates the incur
able audacity of Rome; her intolerable
assumptions must always override the
'proprieties and the principles; she must
be this haughty thing or nothing.
“The Evening Wisconsin,” of Milwau
kee, rebukes the alleged offer by Glad
stone of the post of Laureate to Ruskin
as “an offense never to be forgiven by
people who place literary ethics above
personal or political expediency.” But
what right has that paper to take the
tiamu ut ‘‘elides” at -.uy kind, Into the
lips that have defiled themselves by
speaking of Charles Algernon Swinburn,
the poet of lust, the poet who makes for
nication and adultery his muses, as among
those in whom it might be possible for
Britain to “confer the mantle of Tenny
son?”
Rev, Carter Helm Jones goes to the
McFerran Memorial church, Louisville,
on a salary of $3,000 a year, though the
young men of Knoxville offered to secure
him a salary of $5,000 a year if he would
remain in that city. The Western Re
corder very properly says: “Here is a
fact for the meditation of those who im
agine that preachers always accept the
call to the largest salary. "The writer can
recall the time nearly fifty years ago,
when, with two calls before him, one for
SI,OOO and one for $1,500, he accepted the
first. The Christian ministry is not mer
cenary, though mercenary people often
charge that it is.
“The Ram's Horn,” of Chicago, is a
Christian paper, is an Evangelical Chris
tian paper—as a rule, we mean, and for
the most part. It is neither, when it
says that “Abraham was a heretic,” that
“Moses was,” and “Paul and John;”
making their cases parallel with that of
Dr. Briggs, of Union Seminary and Prof.
Smith of Lane. In John and Paul and
Moses and Abraham there was “divine
inspiration,” or “supernatural revela
tion,” phrase it as you will; and to slur
over this impassable gulf of distinction
between them and the Smith's and
Briggses of our day, is both non-Evangel
ical and anti. Christian.
Moritz Moskowski, narrating his ex
perience. as a teacher of music, says
that American ladies, who constituted
the bulk of his pupils in Berlin, “fail of
the best results through too much dal
lying with different methods.” The re
mark involves a principle of very wide
application. Too much dallying with
different methods may mar the life-work
of an individual, injure the finances and
the standing of a family, obstruct the
development of a city or a state, hinder
the usefulness and growth of a church,
or prevent the highest efficiency of a
Board or a Convention. As a rule, the
tinkering with successful methods is no
less absurd than would be the determi
nation of the steamship to fix on mid
ocean as the place for changing its work
ing machinery for machinery that might
or might not work better. Such a steam
ship, if it did not go the bottom, would
hr almost certain to get machinery work
ing worse.
“Newspaper English” has long been
the “bete noire” of critics and purists,
and, we are forced to owu, not without
reason. The papers are held to be the
great corrupters of our tongue, the fillers
of “the well of undefiled” speech with
all the sewage of slang. But we are not
without occasional proof that there are
other offendeis in this line. Here is a
case in point. The Presbytery of New
Orleans in an overture to the General
Assembly asked that body to keep the
organizations of Presbyterian young
people free from “womanism”—moaning
by that uncouth word the permission of
public speech by women in audiences
composed of both sexes. It is to be
hoped that “the party of the other part”
in that question will not retort by twit
ting the opposition to such speech as
gljr fljrisfian 3iuVr.
“maoism.” But if they should, we are
sure that neither of these “misbegotten”
terms will root itself in the English of
the newspapers.
AN AFTERNOON AMONG HEATHEN.
BY REV. C, W. PRUITT,
With the prayer in my heart to
God to lead me to some work, I set
out Monday afternoon and found
myself at Hwanghien city’s south
west corner. I was approached a 4
once by a man from whom I had
bought lime and whose business
house was in a few feet of where I
had stopped. He invited me into
his house and I accepted. He wa s
too drunk to walk or talk easily, but
by heroic effort he managed to give
me a very pleasant and a very useful
hour. The effort really seemed to
overcome his drunkenness and he
rapidly gained self-control. In his
store I preached to his employes
who listened respectfully. Then he
led me into the paper factory of his
neighbor, where I was much inter
ested in the process of making paper
and where I was pathetically stirred
by the state of slavery of the mana
ger. As used as I am to the sight
of opium-smokers, his presence sent
a thrill of horror through my whole
being. He was a young man—only
twenty-nine. There were the relics
of gentlemanly bearing and culture,
but he stood before me a hopeless
physical and mental wreck. His
clothes were smoked, his hair dis
hevelled. My drunken friend’s state
was saintly, compared to his.
I sat with him five minutes or so
and turned sadly away with the re
flection that probably there was no
redemption for him. I wonder if he
is not already in hell. Is hell any
worse than his state? I didn’t at
tempt to tell him of Jesus the
mighty to save for several reasons,
mainly because it was merely a call
to pay respects after having gone
through his factory. But I pray for
another and a better opportunity to
tell him of that love that conquers
many enemies.
Leaving the factory my friend
took me to the store of another
neighbor. This time I encountered
an old man whose powers were well
preserved, and whose mental facul.
ties were keen. We were very soon
launched into a discussion of philoso
phy which is so dear to every China
man of real respectability. I admit
that such a discussion was not whol
ly to my taste, but I was a guest and
so listened patiently with the hope
that my time would come a little
later. And it did. Great was my
pleasure in presenting to him and
several others sitting round, the gos
pel of salvation. What impression
was made, time alone will reveal.
When I took my leave I was cordial
ly invited to come again, and I must
do so.
There is always one serious diffi
culty in the way of preaching the
doctrine of grace to a Chinese, and
that was present in this case—the
doctrine of salvation by works. Con
fucianism is a thing to be learned.
Men, by imitation of his great exam,
pie, become like him, —become good.
That men are wicked is due to their
opportunities which have been poor
and viscious. Os course there is in it
all a truth, but not the truth. The
all-abounding grace of Christ will do
more for a man’s reformation in a
moment, than will the example of a
sage in a whole lifetime. Why will
men reject that grace, and be so un
believing?
On my way home from that visit
I passed through another little por
tion of hell. The odor of opium was
sickening. The ghastly figures that
moved about on the streets from
door to door, were pitiable sights.
God save the lost!
Chefoo, China, April 19, 1893.
A NEGLECTED DUTY.
The duty of public worship is
sadly neglected by many Christians
who in other respects maintain an
orderly walk. There is scarcely a
community that does not furnish ex
amples of this kind. This class of
persons would not intentionally, in a
positive way, influence their neigh
bors to a course of wrong doing.
Still their example in this respect is
in the wrong direction, and evil re
sults from it The more exemplary
one’s life is, the more power does
that life have to fasten upon others
whatever fault there may be in it
If a character is made up of ninety
virtues and one vice, there is greater
danger of that vie* being seen and
ATLANTA, GA, THURSDAY. JUNE 15,1893.
felt in the character of others, than
if the virtues and vices were more
evenly balanced. The strength of
a character of ninety-nine virtues
lies behind it to push it. Men who
are openly wicked and profane, are
by the example of such persons re
ferred to above, kept away from the
influence of the gospel, the Society
of the Saints. To be sure Christians
who habitually absent themselves
from the public worship of God, do
not intend such evil influence; but
whether they intend it or not, the
result is the same.
But emphasis must be laid upon
the fact that it is not only a duty to
attend the public worship of God, it
is no less a duty to engage in that
worship. No man has a right to at
tend the worship of God as a mere
spectator. He is God’s creature,
lives by God’s mercy, preserved by
God’s goodness and is fed of God’s
bounty, and he is bound by the
most sacred and solemn duty to
worship God. Os all men this is
true, but more especially of Chris
tians. God is to be, and ought to
be worshipped by them, both for what
he is, and what he does for them
specially.
Does any question that public
worship is a duty, let him read He
brews 10; 23-25. The attempt is
made by some people to repair the
loss sustained in not attending the
public worship of God by reading
the sermons of some distinguished
preachers. But devotion to God
in the way of your own chosing can
not compensate for dereliction of
duty in the way he has commanded.
Study the fifteenth chapter of First
Samuel. Possibly it has not oc
curred to these Christians that they
are not actuated in this course by the
spirit of selfishness. You seek to
receive rather than to impart, to be
benefitted rather than to benefit,
forgetting that the condition of your
entering the blaster’s kingdom was
entire self demal, and also the say
ing of the Holy Spirit: “It is more
blessed to give than to receive.”
Header are, you such a Christian ?
Remember that while your humble
pastor is not as strong and original
and eloquent as Spurgeon, McClar
ren, Talmage, Beecher, and cannot
say such brilliant and striking
things, still he is your pastor, seek
ing to uplift and better your com
munity, and in this work, he needs
your sympathy, your prayers and
the encouragement of your punctual
and regular attendance upon his
ministry. And remember that in
thus helping him, you arc not doing
any thing for which you deserve
praise. You are but doing your
duty, a duty which the sober sense
of a just humanity would put upon
you.
Again by your absence from the
Sanctuary, you miss peculiar bless
ings. For these are blessings pecu
liar to God’s zion, blessings which
are denied to those who love not her
gates, and arc rarely seen within her
walls.
Here we get a fuller and more
satisfactory knowledge of the mys
teries of God’s providence, and also
rest from inward temptation (Psalm
73) “The Lord loves the gates of
zion more than all the dwellings of
Jacob;” and we must love them
more than all our earthly habitations,
if we would meet him in sweet com
munion (Psalm 87 : 2.)
The Lord has mentioned zion as
the place where souls shall be born
unto him. How then can you either
pray or hope for the regeneration of
your own children, while you neglect
the means of his ordaining ? (Psalm
87: 5,6.)
The ills and infirmities of old age
are provided for and ameliorated by
the Sanctuary of God (Psalm 92 :13-
14.)
Knowledge of God’s providence,
Spiritual strength, rest from temp
tation, communion with the Father,
the regeneration of souls, and bless
ings for old age, are to be had in
that place where God has chosen to
meet his people, the Sanctuary of
the Lord. How much we miss, ah 1
how sinful we are in staying away
from the courts of the Lord.
"I love thy kl nifdom. Ixird
The house of tbln« abode
The church our blent Redeemer saved
With his own precious blood.
I love thy church O. God
Her walls before thee stand
,‘pL'ur as tho apple of thine eye
And graven on thy bund.
For her my tears shall fall
For her my prayers ascend
To her my cares and tolls be si ven
Till toils sod cares shall eud.”
JUDAS ISCARIOT
REV. F. M. JOHNSON.
“Jesus Christ hath the preemi
nence in all things.” So St. Paul
tells us in Colossians, when he pro
nounces the grandest of all eulogies>
by simply stating the facts concern
ing Jesus, saying on this wise: “He
is the image of the invisible God, the
first born of every creature. For by
him were all things created that are
in heaven and that are on eartb>
visible and invisible, whether they
be thrones, or dominions, or princi
palities, or powers; all things were
created by him and for him; and he
js before all things, and by him all
things consist; and he is the head of
the body, the church: who is the be
ginning, the first born from the dead,
that in all things he might have the
preeminence. For it pleased the
father, that in him should all fulness
dwell: and having made peace
through the blood of hia cross, by him
to reconcile all things unto himself;
by him whether they be things on
earth, or things in heaven.” This is
from Paul, the greatest man among
the seed of Abraham; who has arisen
since the birth of Jesus. He who is
the greatest intellectually .in the Gen
tile world in the same period, Napol
eon Bonaparte says of Jesus, “Jesus
is truly a being by himself. Com
parison is impossible between him
and any other being in the world.’’
In accordance with this preemi.
nence, there is a fact that Ido not
remember ever to have reJi or heard
of in relation to our Lord. It is this,
every person who was connected
with him, in however slight a degree*
and for however short a time, wheth
er as friend or foe, has by reason of
this connection, got a place in the
world’s history, from which no poli.
tical revolutions, social uphoavings,
change of customs, literatures, scien.
ces, or philosophies, have yet ahakefi
them.
They have, as it were, taken root
in the memory of man, "qr is it like
ly that their names and r deeds
will eve>- he forgotten; wuHe the
earth remains tho habitation of
knowledge-seeking manJ On the
contrary, their fame or tJeir infamy
is waxing instead of w..fing widen
ing rather than narrowing, and men
are more eagerly than ever, studying
the few lines in which the characters
of these otherwise ignoble and unin
teresting persons arc traced.
Among those who have achieved
immortal infamy by their connection
with Jesus of Nazareth, is one named
Judas, from the town of Querioth, in
the portion of land assigned by lot
to Judah’s tribe. Iscariot is a con
traction of Ish-Querioth, meaning
man of Queriooth. Os this Querioth
we know nothing but the name. We
find it named in xvth Joshua, among
the twenty-nine cities, which are
called uttermost cities of the tribe of
the children of Judah, toward the
coast of Edom, southward.
This south-eastern part of Judah’s
portion, stretched from the southern
shore of the Dead Sea, some dis
tance into the desert of Arabia. A
region, wild, mountainous,desert, un
beautiful and sterile alike of fruits
and great men. It bordered that
desolate region through which Israel
passed in the exode from Egypt to
Canaan, wherein dwelt the fierce,
deceitful and predatory Amalekites
who first of all nations endeavored
to arrest the march of Israel; where,
too, the Edomites and Midianitcs
dwelt always enemies to Israel.
Querioth’s site we know not, the
Traitor’s birth place we know not.
All trace of it has perished from the
earth. His father's name was Simon,
Os him we know no more than this
name, so common among the Jews,
and that he had the misfortune to
beget this Judas, whose whole claim
upon history is that ho betrayed
Jesus.
This ignoble Judas, of whom not
one good deed is recorded, from
whose lips not one lovely word ever
fell, so far as history informs us—
for of his words we only know two
or three sentences. These sentences
were lies when ho was in what he
felt prosperous circumstances; truth,
only w’hen a repentance too late, and
remorse whose poisoned fang he
could not loosen from its hold on his
lang dormant conscience, tortured it
from his mouth on the ill-fated day
of bis suicide. This ignoble Judas
without anything striking in his
character to distinguish him from
the throng of villains who crowded
Judea in that day, would have prob
ably crawled in obscurity to some
bad end, had it not been that the
Divine providence, without whose
notice not a sparrow falls to the
ground, mysteriously directed him to
Jesus. Jesus’ selection of him to be
an apostle, from whose lips the peo
ple of God were to hear proclaimed
the kingdom of heaven, and by
whose hand miracles of healing were
to be wrought,—l say, Jesus’ eeleo.
tion of Judas to this high-calling—
without changing his character, did
in G o d's mysterious providence,
utilize this ignoble character, by
making him a beacon, set on high,
whose lurid blaze might warn all un
sanctified ambition from the pulpit*
and be an instruction to mankind
forever.
At sometime Judas, among the
throngs who flocked to John’s bap
tism, came too, and confessing his
sins, received from John tho baptism
of repentance for the [remission of
sin. From being a disciple of John
he became a disciple of Jesus. At
what precise time he joined the ranks
of Jesus’ disciples wo know not; but
it was in the first year of his ministry
that Jesus, after a night spent in
prayer, chose among his disciples
twelve whom he named apostles,
commissioning them to proclaim the
kingdom of God to Jews alone, and
authorizing them to perform all the
mighty deeds which signalized him
self as a teacher come from God. It
was toward the close of this year, 27
A. D., and in Capernaum, that all
Jesus’ disciples left him except the
twelve. This desertion was caused
by his declaration that none could
have eternal life, save those who eat
his flesh and drink his blood. Jesus
said then to the twelve, “Will ye also
go away?” Peter answered for them,
‘‘To whom shall we go? Thou hast
the words of eternal life.” To this
Jesus answered, “Have not I chosen
you twelve, and yet one of you is a
devil?” He meant Simon’s Judas
of Querioth. For this one would be
tray him.
The next mention we have of Ju.
das, is at a dinner given to Jesus at
Bethapy, the week preceding his
crv.cifjxion. This dinnerparty took]
place/al vhe house of Simofi the leper.
Lazarus was one of the guests. His
sisters, Martha and Mary were there.
Martha waited on the table. Alary
acted a part peculiarly her own, and
which has so associated her with
Jesus’ memory, that what she did
that evening, forms one of the sweet
est episodes in literature, in the
tragic close of that life which is
“the light of the world.” By his
command that deed is incorporated
into all the gospels, so that whereso
ever this gospel, this good news
from the God of heaven to his chil
dren on this earth, is proclaimed,
there must this woman’s deed be
heralded to a listening and admiring
audience, as world-wide as that to
which Jesus himself speaks. The
hour has never yet come, when
Zama’s battle that decided tho strug
gle between Romo and Carthage, or
the battle of Poictiers, which saved
Europe from tho Moslem and en
sured that it should be Christian •
when Waterloo, where Nepoleon’s
star sank in blood and Europe
breathed free again, I say the hour
has not yet come when these three
famous battles should become known
to all mankind. And the names ot
Scipio and Hannibal, Charles Marte 1
and Abderrahman, Napoleon and
Wellington, should become house
hold words in all the families of ar
ticulate speaking man. Yea, as
time progresses, the memory of the
great battles, and the fame of these
heroes grows dimmer and dimmer,
fading into tho oblivion which now
whelms in Lethean silence, tho mem
ory of those gigantic men of renown
who in the Antediluvian period, filled
earth with their violence, and made
God repent that he had made man
on the earth. Those deeds of vio.
lence which gave to them their re
nown, were the proximate cause of
that deluge which swept from earth
all traces of these renowned men and
their deeds.
But this deed of love, when Mary
broke an alabaster vase, filled with
costly ointment upon the head of
Jesus, and then anointing his feet
with some of tho same ointment,
wiped those feet with the hair of her
head. The ointment filled the room
with its fragrance. This deed of
love now fills the world with its
sweet fame. It is but a question of
time w’hen there will not be a ten
year-old child on this planet, who is
not familiar with Alary’s name and
Alary’s deed of love.
It was at this party in Betheny 6
days before the passover on the eve
of which Jesus was crucified, that
Alary did this now world-famous
deed, and thereby awoke indignation
in Judas’soul. Had Judas repressed
the uterance of his indignation, and
held his peace, wo should not have
heard of him on this occasion. But
fortunately for us, however unfortu
nately for him, he gave audible ex
pression to his thought. lie exclaim
ed, “why this waste ? This oint
ment might have been sold for more
than 300 denarii and given to the
poor 1” 300 denarii, are about SSO
of our money. John adds “this be
said not that he cared for the poor,
but because he was a’thief, and had
the bag, i. e., purse, and bare what
was put therein.”
From this dinner party Judas went
to the priests, who had resolved on
Jesus’ death, but were at a loss how
to compass it. They shrank from the
attempt to arrest him openly, for
they feared resistance from that mul
titute, which Lad so [lately escorted
him into the city with loud hosan
nas, who had looked on approvingly
when he overthrew the tables of the
money changers in the temple-conrt,
and drove them out. What they
needed and desired was a chance to
arrest him secretly in the absence of
the multitude, and deliver him under
a charge of treason, to Pontius Pilate,
the Roman governor, before it could
become generally known.
Judas knew what they wanted, and
from that scene of festivity’ he re
paired to the gloomy consistory of
Sadducean, i. e., infidel priests
Priests pretending to serve a God
without faith; and going through the
routine of the Temple service for
filthy lucre’s sake.
He was admitted, I take it, into the
house of Annas, who was an ex-high
priest, and father-law to the then
high priest Caiaphas.
This Annas was the master spirit
in the priest-hood, and as has often
in priestly history, a man
p of some intellectual power, great am
bition, and insatiable avarice, and
thoroughly unscrupulous as to the
means he employed to gratify his
embition and satisfy his greed.
In all that we read of the measures
to arrest Jesus, to secure his condem
nation and crucification, this Annas
»
is the ruling spirit. Judas enters
with lowly’ reverence into the pres
ence of these lords of his race
There is meanness in his manner and
countenance in the presence of these
men so high above him in rank.
He asks timidly what they will
give him if he betray’ Jesus to them ?
“Who art thou, peasant,” asks An
nas, bending his keen black eyes upon
the meanly clad and cringing Ju
das.
“Thy slave has been one of the
impostor’s dupes now about 3 years.
I have access to him at all times. I
know all bis haunts, and I can make
good what I promise ye reverences.’’
“What makes thee willing to be
tray thy master?” said Annas. “1
hate him, that’s reason enough ,1
trow.” “Holy Aloses, the rustic
speaketh well!" said Annas, turning
to Caiaphas. Then addressing him
self to Judas, whom by this time he
thought he knew thoroughly’, he be
gan to bargain with him.
Both men, Annas and Judas, were
covetous, equally ready to descend
to any baseness that had schekcls in
it. They were both cunning, but
Annas was a man of high rank, edu
cated and talented, used to the best
society of his day—while Judas was
of the lowest rank, a poor, mean
spirited fellow. So at last the bar
gain was struck,and Judas agreed to
betray Jesus for the paltry sum of
.30 shekels, about 15 dollars of our
money.
So cheaply was he hired to do the
deed, which excluded him from God’s
mercy, and man’s sympathy. 30
shekels was the price paid to a slave
owner, in compensation for killing
his slave. Os all tho trades ever
made from the beginning of the crea
tion to this day, none ever resulted
so little to tho profit of him who
gave, or of him who took these 30
sheckels.
It was some days after the bargain
before the traitor found the desired
opportunity for earning his money.
Brother Minister,
Working Layman,
Zealous Sister
Wearestrlvinerto make
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VOL. 70—NO. 24.
These were the last three or four
days of Jesus life and ministry among
men. Judas heard the parable of
the murderous husbandmen who slew
the heir of the vineyard, the prophe
cy of the ruin of Jerusalem, destruc
tion of the temple and dispersion of
the Jews. He witnessed the wither
ing of the fig-tree and what did he
feel, amid these things? There is no
evidence that he faltered in his
traitorous purpose. At last, on a
Thursday evening, came the desired
opportunity. Jesus and the twelve
are assembled in an upper chamber
on Mt. Zion to eat the passover.
Jesus betrays signs of the deepest
sorrow. He says, “One of you will
betray me.’’ Nothing could have
been spoken by him, that could have
astonished and grieved them more.
Joy was from that moment banished
from that supper. “Is it I? Is it
I?’’ Asked eleven of them, casting
troubled looks upon one another.
At last Judas, whom Jesus’ words
had frightened out of his wits, re
gaining somewhat his composure,
stammers out, “Is it I?” John lay
beside Jesus. Peter beckons him to
ask Jesus who it was, his purpose
being right there and then to slay
the wretch with the sword, which he
had at his side. In the consternation
following Jesus’ announcment no
one had noticed Judas’ “Is it I?”
and Jesus answered, “Thou
said.” John whispered in Jesus’ ear*
“Lord who is it? ” To whom Jesus
in a whisper replies,“’Tis he to whom
I will hand this piece of bread when
I have dipped it in the sauce.” Then
handing the bread to Judas, he
added, ‘‘what thou doest, do it at
once.” Judas took the bread, and
immediately after Satan entered
into him he then left the room, never
again to see Jesus, till about mid
night in Gethsemane, at the head of
the temple of. police, and a squad of
Roman soldiers, came up to Jesus
and kissing him, cried out to the
soldiers, “This is the man, seize him
and make him fast.” Aloruing came
and the sun beheld Judas richer by
thirty shekles than he was when last
thit sun had ushered in the day.
Hi would never see another sunrise-
He hung about the temple courts to
learn what had become of Jesus. He
learned, ibwould seem, to his astonish
ment* that the Sanhedrin had pro
nounced Jesus worthy of death, and
had delivered him bound to the
Ron an governor, that he might be
crucified. Repenting of his deed, he
rushed to the priests in some one of
the priestly chambers | around the
temple. He sprang into their midst,
distraught with terror and frenzied
with remorse, crying out, “I have
sinned in that I have betrayed the
innocent blood.” But these hardened
sinners heard unmoved, and cooly
said, “What is that to us ? See thou
to that.” On the marble floor he
flung down the silver coins, and
darting out of the chamber, he ran
through the court of the Gentiles,
and down into the valley of Kidron
till he came to where the valley of
llinnom intersectsit, and then climb
ing the precipitous cliff, he finds a
cedar that threw out a bough over
the precipice. To this bough he
hangs himself—the cord or the
bough breaking, he is precipitated to
the bottom, and striking against some
projecting rock, he bursts in the
middle and his bowels gush out.
Thus this Judas, Simon’s son, from
Querioth, baptized by John in the
river of Jordan, for three years a
disciple of Jesus, and chosen to be
an apostle, ended miserably one of the
most miserable lives whereof history
makes any mention.
Brother Editor:—Will you al
low- me just a little space in our be]
loved paper to add one or two re
marks in connection with my good
Brother Lumpkin of Alilledgeville
Ga., relative to tho action of our
distinguished fellow citizens and
representatives in Congress? I hope
you will. In your issue, Alay 18 th,
page 2, title “Plain Words” you will
find the subject matter referred to
by Brother Lumpkin. Ho has given us
just a little food for the mind, that
I think would be well for most of us
to examine (I was about to say)
take in broken doses. But I believe
it would have a better effect to
swallow the whole thing, at once.
I want to say to Brother Lump
kin that 1 am no Congressman, or
in any way situated so as to be
called on to endorse office seekers.
If I were, I think I would be very