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Signs of the Times, Vol. 19, No. 42.

WE CANNOT TEAR IT OUT
Earlier text: TEMPLES

MISSION SONGS.

Hark the voice of Jesus calling— Who will go and work to-day? Fields are white, the harvest waiting, Who will bear the sheaves away? Loud and long the Master calleth, Rich reward he offers free; Who will answer, gladly saying, "Here am I, O Lord, send me?"
If you cannot cross the ocean, And the heathen lands explore, You can find the heathen nearer, You can help them at your door. If you cannot give your thousands, You can give the widow's mite; And the least you do for Jesus Will be precious in his sight.
If you cannot speak like angels, If you cannot preach like Paul, You can tell the love of Jesus, You can say he died for all. If you fail to rouse the wicked With the judgment's dread alarms, You may lead the little children To the Saviour's waiting arms.
While the souls of men are dying, And the Master calls for you, Let none hear you idly saying, There is nothing I can do. Gladly take the task he gives you, Let his work your pleasure be; Answer quickly when he calleth, "Here am I, O Lord, send me." —Selected.

THE PEOPLE OF PATAGONIA.

By W. S. Chapman

BY W. S. CHAPMAN.
PATAGONIA proper extends from the Atlantic to the Pacific, and north to the Rio Negro, a tract of country larger than France or Spain. Patagonia means "the land of the duck feet," a name given to it by Magellan's sailors. The lower limbs of the Indians are encased in a kind of boot, or moccasin, but without soles. It covers the entire limb from the knee down, being worn for protection from the shrubs that cover the land. Not being intended for a shoe, it has no sole, but allows the toes to appear. This, with the fact that the hair of the hide falls over the foot and projects at the sides, the toes apparently being a continuation, impressed the sailors with the belief that the natives had paws, or patas, hence they called them patagones, or duck feet.
The only other article of clothing worn is a cloak of skins thrown over the shoulder and hanging to the heels, making the Indian at a distance appear unnaturally tall; hence travelers have exaggerated his height. The average height is from five feet eleven inches to six feet. Patagonia has a population of about eight or nine thousand. The coast line is bleak and barren, and no settlement is seen until the west end of the Straits of Magellan is reached. On Sandy Point there is a mixed population of about a thousand people.
The Patagonian enjoys "visiting around;" in fact, he is the greatest visitor known. He will come to a white man's house, and stay until he has eaten up every particle of food to be had; whether the feat takes a day or a year makes no sort of difference to the good-natured visitor.
Singularly enough, though the Patagonian is a neighbor of the Fuegian, and though he lives so near the sea, he owns no canoe, never goes upon the water voluntarily, or even seeks for food from it. A few stragglers have crossed the straits to the island of Fuego, but the main body never hold any intercourse with the Fuegians.
While the Patagonian is a bold and fearless hunter and warrior, he is gentle, honest, truthful, and generous, with a record among the whites of being entirely free from cruelty and ferocity, treating his prisoners in war with the utmost consideration. He does not entertain malice for injuries received. This gentle savage is often found making a clown of himself, painting his face and body white on one side and black on the other.—Medical Missionary.

THE OUTRAGES ON ARMENIAN CHRISTIANS.

THE English House of Commons is not disposed to drop the matter of Turkish maltreatment of Christians. The subject was brought up on the 3d inst., when Sir Edward Grey said that what little information the foreign office had on the subject was very painful. Fifty-six persons had been arrested, seventeen condemned to death, and many others sentenced to long terms of imprisonment. Subsequently the sultan commuted the death sentence of all but five. These have been executed within the past two or three days.
From the evidence given at the trials, all of which has been carefully investigated by the British representative in Turkey and the report thereon forwarded to the foreign office, it was clear that two of the men executed were probably innocent of the charges against them. The British representative in Constantinople used his influence to convince the Ottoman authorities that the trials were unfair, but his efforts were in vain.

FROM OUR "PITCAIRN" MISSIONARIES.

By M. G. Kellogg

RAIATEA, June 17, 1893.
EDITOR SIGNS OF THE TIMES—Dear Brother: Knowing that you and your readers are at all times interested in the movements of the Pitcairn and of the missionaries accompanying her, I will write you a few lines.
We left Tahiti April 9, for this island, taking Elder Read and wife with us, as you probably have been informed. We expected to stop but a few days to survey the field, learn its needs, and then return with Elder Read and wife to Tahiti and then proceed on our way to Fiji and Norfolk Islands, leaving Elder Cole and wife and Sister Mary Ann McCoy at Norfolk Island, and Elder Cady and wife at Fiji on our final homeward trip. In this case, however, some of our plans have to be changed, for the finger of God seems to point to this island and direct some of our company to stop here.
It has therefore been decided that Elder Cady and wife locate here and take charge of the work. Raiatea is the island where the French and the natives were having trouble when the Pitcairn called on her first voyage. The island is about forty miles in circumference and contains between fourteen hundred and two thousand inhabitants. Adjacent to, and inclosed within the same reef, is the island of Tahaa, the two lying four miles apart. Tahaa contains between six hundred and a thousand inhabitants. Eight miles to the northwest of Tahaa lies the isle of Bora Bora, with from one thousand to twelve hundred inhabitants, while the isle of Huahine, with eight or ten hundred inhabitants, is but eighteen miles northeast from the eastern extremity of Raiatea.
It will readily be seen that here are five islands, lying, as it were, side by side, with a total population of from four to five thousand (I have given the lowest and highest estimates given me). These islands were formerly under the direction of the London Missionary Society so far as church work is concerned, but since the French have obtained a foothold in Tahiti, the L. M. S. has withdrawn its missionaries, leaving the spiritual interests of the isles to the French Missionary Society. The entire native population of these isles, as well as of Tahiti, is nominally Christian, and, according to statements made by the natives, the people were making rapid progress, both in Christian experience and civilization under the labors of the L. M. S., but since coming under French influence they are fast retrograding. It is true that native preachers were raised up, and that they endeavored to carry on the work dropped by the L. M. S., but these native preachers are but children in the work of Christ, and they cannot carry on the work to a successful issue without help from those of greater experience.
The French have had a missionary located at Tahiti for a number of years, but none here until within the last month, a young man and his wife having come up from Tahiti about three weeks ago, to act as pastor and teacher. Although the French missionary did not labor in any of these four islands at any other season of the year, he always managed to visit them once a year to collect money for, as he said, the French Foreign Missionary Society, and always carried away several hundred dollars.
Some twelve years ago the French Government, fearing that Germany would obtain a coaling station on Raiatea, persuaded the natives to allow them, the French, to extend a protectorate over them, telling them that if the Germans came they would deprive the people of their land and liberties.
With impressions of fear of the Germans, and with the promise that the natives should have full liberty to make and execute their own laws, and appoint their own officers, from the king down to the lowest officer, the natives allowed the protectorate flag to be hoisted with the understanding that the French would only attempt to prevent the Germans from coming within the reef. In 1887 or '88 the French succeeded in getting the native king, who had first been elected by the people, and afterward had deserted them, and left the island, to consent to the annexation of the island as French territory.
The annexation scheme was resisted by far the largest portion of the people, and they passed a law forbidding the ex-king to ever return to the island. It was this refusal of the natives to surrender their island to the French that led to the difficulties which existed between them and the French in 1888. The French at that time bombarded several of the native villages, which were situated at various points along the beach, destroying the houses and also many of the cocoanut trees. The natives who have not submitted to the annexation scheme, are called rebels, yet their rebellion consists solely in their refusal to allow the French flag to be hoisted in place of the protectorate flag. During the time of the bombardment of one of their villages the natives hoisted the protectorate flag given them by the French, hoping that it would protect them, but the French fired canister shot through the very flag they had given the islanders as a symbol of French protection. From that time to this the natives have hoisted their own old island flag, and allowed no French subject, nor any native who acknowledges the French authority, to come within the lines which limit the actual French occupation, which is a narrow street about six miles along the seashore, the population of which, who are in sympathy with the annexation scheme, being limited to about 100 natives and about 20 whites, while there are at least thirteen hundred natives who are opposed thereto.
This is the story told me by several intelligent natives, as well as by some of the white residents. They also tell me that the French, instead of protecting them, have not only destroyed their houses and their cocoanut groves, and all their industries, but that they levy a very heavy duty, amounting to nearly thirty per cent ad valorem, on all importations to the island, and compel all vessels to pay harbor duties at the only port of entry, Utoroa, where the French resident makes his headquarters, even though the destination of the vessel be to some other part of the island. I know nothing of the situation myself, but give it as it is given to me by some who recognise the French authority.
The head of the native government at the present time is a queen, elected by the people. She is assisted by a prime minister, a secretary, and a supreme judge, and certain councillors. The island is divided into eight or nine districts, each of which has a governor, elected by the people of the district. There are also several subordinate officers.
The French have possession of but one district, never having succeeded in gaining jurisdiction over any of the others, nor even permission to set foot therein. There is a squad of soldiers here and a man of war comes in every few days.
When the Pitcairn came to the isle a month ago, we visited several of the so-called rebel villages, doing the work of the Master in caring for the sick (I treated eighty patients in the three islands while here) and teaching the good news of the gospel. Before we had been here a week the queen invited us to locate here, as did also several of the governors. So solicitous were they that the queen called a meeting of the governors and chief men who were agreed, to ask us to stop on the island. After due consultation, the queen decided to call a general assembly of the leading men on this island and Tahaa, to lay the plan before them; this assembly met June 2, and discussed the matter for two days, going over the whole matter of the probable effect of our locating, taking up the matter of Sabbath keeping, baptism, etc.
We took no part in the discussion, except as interested spectators. During the debate the fact developed that there were some three persons who were opposed, fearing that trouble might arise with the French if we were to locate a missionary here.
Matters of this kind are not conducted by the natives according to strictly parliamentary rules. When there is opposition to any scheme, they talk the matter over until all are agreed, or give the scheme up. Following this plan the queen adjourned the assembly, at the close of the second day, until the 12th of June, when they again met and finished the business by directing the queen to act her pleasure in the matter.
During the week pending the last assembly, the Pitcairn went back to Tahiti with Elder Read and wife. On our return here the 16th inst. we went immediately to Avara, the queen's village, to learn the result of the discussion. Soon after our arrival, the queen called the principal government officers together, and after directing one of the chief judges what questions to ask us about our plans of working, and our object in coming, and who we proposed to leave, and after receiving Elder Cady's reply, she directed the judge to inform us that it was her wish, and the wish of her people, that Elder Cady and wife locate there, and that her house should be their home until a suitable one could be erected. To-morrow we move the Pitcairn from the anchorage before the French residents to the anchorage before the queen's village, some nine miles distant, if we have a fair wind.
After seeing Elder Cady and wife properly fixed, we sail for Norfolk Island, to locate Elder Cole. We shall take in the Fiji isles on our way, and unless we find letters directing us otherwise, we shall probably return to Oakland in about seven months from this. From what we hear we think there is equally as good opening in the Tubal Isles as well, although there are less people.
There is an interest to hear, and to have a teacher locate at Huahine. We were there on two occasions, staying two nights the first time and one night the last time. We could place a dozen good workers in locations where the door stands wide open, and where the people are ready to hear the truth. None but persons of strong constitution and in good health should be sent out here, however, for it will take a year to handle the language, and weakly persons might wish to go home before they have accomplished anything.
I think the Lord has some precious jewels here, and he bids us to find them. The queen of Raiatea is a fine woman. Her husband is a native of Raratonga, the son of a native missionary sent out here. He is a deacon in the native church. One of the deacons in the native church here in Utoroa has become convinced of the truth on the Sabbath question, and is to preach on the subject a week from to-morrow in his church, which will seat seven or eight hundred.
Address, Auckland, New Zealand. M. G. KELLOGG.
P. S. Sunday, June 18. We have just arrived at the anchorage opposite the queen's residence in Avara.
The post office address of Elder B. J. Cady and wife will be Raiatea, Society Isles, Pacific Ocean. M. G. K.

SUPERSTITIONS AMONG CHRISTIAN INDIANS.

By Myron Eells

BY REV. MYRON EELLS.
It is strange what singular ideas Indians who give up their old ideas of incantations and accept Christianity in some form, get of baptism and the outward forms of religion.
The first incorrect idea I had to combat was that if they were baptized, they were sure to go to heaven. Another has been that baptism would cure them when seriously sick. Many years ago a man who was sick unto death asked me to baptize him, because he had heard that a man who was very sick, a hundred miles away, had been baptized and had recovered. Of course that had no influence with me; yet, owing to my belief, and that of the agent and others, that he was a Christian, I baptized him and received him into the church as a Christian, though ignorant and superstitious. I should have been willing to have baptized him some time before. He lived as an ignorant Christian a few months, and died, as we expected he would.
Another idea is that if their children are baptized, they will not die. Deaths among their children have been very frequent, owing to their mode of living. None of my four have died or ever been seriously sick, thanks to a kind, protecting Providence. Hence the Indians have reasoned that it was because I am a Saghalie Tyee man (God's man and favorite), and that if they should become Christians, join the church, and have their children baptized, they would not die, but live as mine have done. Only a short time ago a prominent man asked me to receive his daughter-in-law into the church and baptize her child, so that her infant might not die, as her first child had done.
Thirteen years ago I met a number of Indians ninety miles from here, who had received very little religious instruction, who thought that if they should stop drinking whisky and get a Bible picture, they were sure to get to heaven.—American Missionary.

AN ITEM FROM ALASKA.

A LETTER from a missionary in Alaska to a lady in this city says that "Juneau has been a very unpleasant place for the past two years." Mr. Edwards, the Friends' teacher at Douglas Island, who was killed by whisky smugglers, is referred to. He was teaching among the Kalse Indians. The men who killed him were cleared by the jury, and his good name "traduced most shamefully." "His friend and successor in the Douglas Island School has been tarred and feathered by a lot of toughs for daring to say in a letter written to the East that Mr. Edwards was murdered, and for saying something about Alaska furies. It just seemed to loosen all the evil tongues, and the missionaries have had to bear many slanders." Poor natives are dealt with summarily, while white men who commit crime without provocation are acquitted. The present judge seems to be just, but it seems impossible to get a decent jury. May God give his servants power and courage to do the work he has committed to them.

Training School at Depok

In the village of Depok, Java, is a training school for native evangelists, which was opened in 1878, and already seventy-one have been graduated; and of these pupils twenty-eight were Battaks from Sumatra, ten Dyaks from Borneo, nine Sangirese, eight Alfoors from Almaheira, eight Javanese, seven Sundanese from West Java, and two Papuans from Dutch New Guinea. Malay is the language used, and in spite of the difference of race a brotherly spirit prevails.

Something to Do, Love, and Hope For

"HAVE something to do, something to love, and something to hope for."

WHY STAND YE IDLE?

By Mrs. L. D. A. Stuttle

BY MRS. L. D. A. STUTTLE.
THERE is work to be done in the vineyard, There are sheaves to be gathered in; There are souls to be saved, and the Master saith, “Go, gather my lambs from the paths of death, From the broad highway of sin.”
Go, gather them in from the hedges; Go, gather them, young and old; Go, tell how the Shepherd in wondrous love Is waiting to welcome, in mansions above, The poor wayward lambs of the fold.
Then work for the glorious Master; Oh! why wilt thou longer delay, When he promises strength if we ask aright, When his yoke is so easy, his burden light, And he pledges the best of pay?
The reward shall be life eternal, With pleasures and joys untold; Bright mansions in glory shall ever be thine, And for every soul thou hast saved, shall shine A star in thy crown of gold.
Then work! there is rest hereafter; How sweet will the resting be, When, forever free from the blight of sin, Through the pearly gates we are ushered in, To eat of life’s healing tree!
The harvest of earth is ripening, And we long for the gathering day; And when, with the angels so pure and bright, The King shall descend from the realms of light, With joy may we hear him say,—
“Thou hast faithfully worked in my vineyard; Now the home of the just is thine; Receive for thy labors a rich reward; For they that turn souls to the pitying Lord As bright as the stars shall shine.”
—Review and Herald.

FIELD NOTES.

By Editor

ELDER S. B. WHITNEY and Brother Carmichael have entered the Black Hills (S. D.) region with a tent, pitching at Rapid City.
AT a local camp meeting held at Phillipsburgh, Kansas, in the latter part of July, there was an attendance of about 200, and sixteen were baptized.
A SHORT series of meetings held in Livingston, Mont., just after the recent camp meeting, by Elders Watt and Stone, resulted in the baptism of seven persons.
AT Johnstown, Pa., Elder K. C. Russell and Brother L. S. Wheeler are conducting tent meetings and report a very large attendance and a remarkably good interest.
BROTHER W. T. KNOX recently began tent meetings in Tustin, Orange County, Cal., and his first Sunday evening audience was more than the seating capacity of his tent would accommodate.
MRS. NETTIE MILLER, Park Place, Oregon, expresses thanks for papers sent her for missionary work, and says that she has enough for present use, excepting some copies of the SIGNS of January 23 and February 6, 1893.
ELDER A. P. HEACOCK held a series of tent meetings in Gurley, Alabama, and there is now a company of ten holding up the banner of truth. The meetings were held amid strong opposition on the part of the churches.
BROTHER GRANT ADKINS, writing from Knoxville, Tenn., reports "one more family" walking in the light of truth, having been led to the decision partly through contemplating the persecutions and antagonisms of other churches toward those who keep the Sabbath of the Lord.
AT the recent session of the Quebec (P. Q.) Conference the following officers were elected for the ensuing year: President, J. B. Goodrich; Vice President, H. E. Rickard; Secretary and Treasurer, Mrs. A. E. Taylor; Executive Committee, J. B. Goodrich, D. Dingman, H. E. Rickard.
ELDER R. C. PORTER, president of New England Conference, reports a tour in New Hampshire by team, in the course of which he visited a number of churches and found an encouraging progress on the part of the brethren, most of whom are endeavoring to keep pace with advancing light.
ON the 16th inst. Elders M. C. Wilcox, J. H. Morrison, and F. M. Wilcox, and Dr. A. J. Sanderson, of the Rural Health Retreat, left San Francisco for Eureka, going by ocean steamer. Their mission was to attend the Northern camp meeting, which opened on the 17th inst. to continue till the 27th.
BROTHER R. C. SMITH, of Butte, Mont., has just purchased three distributors for use in that city, and solicits clean copies of our periodicals for use in this line of missionary work. Donations of denominational tracts will also be thankfully received. Address, Rooms 1 and 2, Old Owsley Block, E. Park Street, Butte, Mont.
ONE of our canvassers in New Jersey recently stopped at a farmhouse overnight. His host proved to be a local Methodist preacher who thought it "looked pretty mean" for the people in some parts of Maryland to pick out a few individuals who keep the seventh day when endeavoring to enforce the Sunday law, while ignoring everybody else who violated the law. Our brother learned that this preacher had created some dissatisfaction in the neighborhood by preaching "straight from the word," and some thought him "a little off" because he went around the country holding prayer meetings in people's houses.
THE northern California camp meeting is located at the corner of 19th and H Streets, Eureka. At the present writing, the afternoon of August 17, arrangements are rapidly nearing completion. About forty-five tents are pitched on the ground. The large pavilion is a new sixty-foot tent pitched for the first time. Everything gives promise of a good meeting.
A MOST encouraging report in the Review of the 15th inst. comes from Brother R. W. Roberson, of Dallas, Texas. Two brethren and three sisters rented a room and began holding meetings in a humble way, and in five months' time the regular Sabbath attendance had grown to forty-three. They have now an organized missionary society, and are doing Bible work in different parts of the city.
SISTER VESTA J. OLSEN, writing from Boulder, Colo., the 16th inst., says: "I attended church in Denver last Sabbath, and Elder D. T. Jones preached. He has improved much, and looks like a different man. He is planning to go to Mexico in November, but it is possible his plans may have to be changed. Elder John Fulton is some better than he has been, but there is room for greater improvement."
AS A result of tent labor by Elders R. S. Owen and W. A. McCutcheon at Gainesville, Ga., a church of nineteen members was organized on the 5th inst. They were also moving in the matter of erecting a house of worship, and ask the brethren abroad to render some assistance. The lot has been secured. Gainesville is deemed an important point, and it is important that the truth be firmly planted there, but the brethren are mostly poor, and there is much outside prejudice.
ELDER D. T. BOURDEAU, who has been laboring for some time among the French and Belgian miners in the vicinity of Willow Grove, Pa., reports a marvelous ignorance of the Bible. Writing to the Review, he says, "Most of the people here had never seen the Bible until they saw it in our hands in the pulpit." Of course these people are nearly all Catholics, and the reader will readily imagine what a task it is to get the truth before them. Surely his request for the prayers of the brethren ought to receive earnest attention. Brother B. conducted a funeral service in the neighborhood, and the contrast between his simple service and that of the Catholic Church attracted considerable attention. Just a week before there had been a funeral service conducted by the priest, and he, in an outburst of anger, "literally drove the people out of the church because they had come a little late, and were slow to pay for masses to help the dead out of purgatory." Brother B. is working specially to get the Bible in the hands of the people, and is making some progress.

Our Standard of Right and Wrong

By Rev. R. Girdlestone

OUR standard of right and wrong is usually very lenient to ourselves, but very strict with reference to others. We shall be judged hereafter in some degree by that standard according to which we judge others here.—Rev. R. Girdlestone.

CAMP MEETING AT SEATTLE.

By J. E. Graham

A CAMP MEETING for the northern part of the North Pacific Conference will be held at Seattle, Wash., on Poplar and Johns Streets, August 29 to September 4. Tents for the meeting will be furnished at $2.50 to $2.75. As they must be shipped from Portland, orders should be sent in at least ten days before the meeting, to N. P. Conference, 727 East Taylor Street, Portland, Or. We hope to see a large attendance at this meeting. J. E. GRAHAM.

Dedication Services.

The dedication of the new church at Pasadena, Cal., will take place Sunday, September 17.

Southern California Camp Meeting.

By Editor

This important meeting will be held at Santa Ana, Orange Co., September 21 to October 1. It is expected that the attendance will be large, and it is desired that ample accommodations be made in season, so all who desire tents will please send in their order at once, through the elders of the church to which they belong, or address Elder N. C. McClure, 1491 Telegraph Avenue, Oakland, as we do not want to ship tents unless they are ordered.

LESSON XI.—SUNDAY, SEPTEMBER 10, 1893.

PAUL AT ROME.

[NOTE.—The questions which follow are merely suggestive for the student on the leading points of the lesson; it is presumed that the thorough student will think of many more as he studies the subject. References, where verses alone are given, always refer to the lesson scripture printed above. All other references are given in book, chapter, and verse. The text printed is that of the Revised Version, not because it is especially preferred, but because it is not found in every family, as is the common version.]

Lesson Scripture, Acts 28 : 20-31.

  1. For this cause therefore did I entreat you to see and to speak with me; for because of the hope of Israel I am bound with this chain.
  2. And they said unto him, We neither received letters from Judea concerning thee, nor did any of the brethren come hither and report or speak any harm of thee.
  3. But we desire to hear of thee what thou thinkest; for as concerning this sect, it is known to us that everywhere it is spoken against.
  4. And when they had appointed him a day, they came to him into his lodging in great number; to whom he expounded the matter, testifying the kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning till evening.
  5. And some believed the things which were spoken, and some disbelieved.
  6. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Isaiah the prophet unto your fathers,
  7. Saying, Go thou unto this people, and say, By hearing ye shall hear, and shall in no wise understand; and seeing ye shall see, and shall in no wise perceive;
  8. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest haply they should perceive with their eyes, and hear with their ears, and understand with their heart, and should turn again, and I should heal them.
  9. Be it known therefore unto you, that this salvation of God is sent unto the Gentiles; they will also hear:
  10. And he abode two whole years in his own hired dwelling, and received all that went in unto him,
  11. Preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him.
Golden Text: "I am not ashamed of the gospel of Christ." Rom. 1 : 16.

SUGGESTIVE QUESTIONS.

  1. Tell how the ship's company were received by the islanders. Note 1.
  2. What experience befell Paul? and how did it turn for the spread of the gospel? Note 2.
  3. How long did the company remain at Melita?
  4. Describe the journey from Melita to Rome. Acts 28 : 11-16.
  5. On reaching Rome, to whom did Paul first present his cause?
  6. What answer did the Jews return to Paul's address? Verse 21.
  7. What did they desire? Verse 22.
  8. How was Paul's sect generally regarded?
  9. How was the desire of the Jews to hear of Paul's faith realized? Verse 23.
  10. What scripture did Paul use in his argument?
  11. Give the result of this interview. Verse 24.
  12. How did Paul address the unbelieving Jews? Verses 25-27.
  13. To what class would God send the gospel? Verse 28.
  14. How did this rebuke affect the Jews? Verse 29.
  15. What did Paul do for the next two years? Verses 30, 31.
  16. Under what circumstances did he thus labor? NOTE.

NOTE.

1. Intervening Events.—Upon reaching the island, the ship's company learned that its name was Melita, or, modernly, Malta, situated a few miles south of the larger island of Sicily. The barbarous people received them very courteously, and built for their comfort a large fire. Paul, in gathering fuel to replenish the fire, had fastened upon his hand a venomous viper. This, under natural conditions, meant certain death, and the superstitious islanders considered it a visitation of divine wrath, in punishment for some crime they supposed Paul to be guilty of. Paul shook the reptile off into the fire, and suffered no harm in consequence of his savage bite. This happy result led the barbarians to think that Paul was a god, and thus opened a way whereby he could lead their minds to the true God, who could thus so wonderfully protect his servants. God, through his servant, wrought many miraculous cures upon those who were afflicted. The natives in return gratefully bestowed upon Paul and his company many presents, and gave them needed supplies for the completion of their journey Romeward.
2. Fasting.—The original of this word does not indicate entire abstinence from food. No regular meals had been served, and perhaps scanty rations had been allowed. By his example Paul here shows that Christianity takes into account man's temporal and physical as well as spiritual needs. Paul, like Christ, sought through the agency of the temporal to gain admittance for the spiritual.

LESSON XI.—SABBATH, SEPTEMBER 9, 1893.

SUFFERING WITH CHRIST. I PETER 4 : 12-19.

REVIEW QUESTIONS.—(a) How should hospitality be extended to our brethren? (b) What gracious gifts has God bestowed upon us? (c) What does the apostle call these gifts? (d) How are they to be used? (e) Whom are they to glorify?

I. The Fiery Trial.

Verses 12-16: "Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you: but insomuch as ye are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also ye may rejoice with exceeding joy. If ye are reproached for the name of Christ, blessed are ye; because the Spirit of glory and the Spirit of God resteth upon you. For let none of you suffer as a murderer, or a thief, or an evil-doer, or as a meddler in other men's matters: but if a man suffer as a Christian, let him not be ashamed; but let him glorify God in this name.
  1. What are we exhorted to do? Note 1.
  2. In what trials may we rejoice? Why?
  3. For what did the apostles long? Note 2.
  4. How should we regard reproach for the name of Christ?
  5. What spirit rests upon us?
  6. How is Christ affected by this persecution and suffering?
  7. Against what are we warned?
  8. How should we regard it when we suffer as a Christian?
  9. What does this give us the privilege of doing?

II. In the Judgment Hour.

Verses 17-19: "For the time is come for judgment to begin at the house of God: and if it begin first at us, what shall be the end of them that obey not the gospel of God? And if the righteous is scarcely saved, where shall the ungodly and sinner appear? Wherefore let them also that suffer according to the will of God commit their souls in well-doing unto a faithful Creator.
  1. To what solemn time does this lesson apply?
  2. What contrast is expressed regarding the righteous and wicked?
  3. Who alone could keep us at such a time?
  4. What should be our attitude toward God?

NOTES.

1. The Fiery Trial.—Our common version makes the fiery trial future, while the above makes it present. When the end is at hand (verse 7), when the time is come for judgment to begin at the house of God (verse 17), when "the hour of His judgment is come" (Rev. 14 : 6, 7), then, "beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you." These are a part of our heritage; for "hereunto were ye called" (chap. 2 : 21). The last days will be days of special peril (2 Tim. 3 : 1); every wind of doctrine will be blowing (Eph. 4 : 14); men will put darkness for light and light for darkness (Isa. 5 : 20); false prophets will do great signs and wonders to deceive if possible the elect of God (Mark 13 : 22); Satan himself will appear as an angel of light and his ministers as ministers of righteousness (2 Cor. 11 : 14, 15); persecution will break forth upon those who honor God's law in the gospel of Christ (Rev. 12 : 17; 13 : 11-17); Satan will work with all power and signs and lying wonders (2 Thess. 2 : 9-12); in short, every delusion of the past, every device of the devil adapted for the present, a very flood of iniquity and persecution, will roll in upon the world and the people of God in these days of peril (Isa. 59 : 19), culminating in the hour of temptation such as the world has never before seen (Rev. 3 : 10). These are the perils. On the other hand, the Lord Jesus Christ, who conquered Satan, has promised, "Lo, I am with you alway, even unto the end of the world." He has given his precious truth to meet all the wiles of the adversary (2 Thess. 2 : 10-12); he has promised that when the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him (Isa. 59 : 19); God will keep his people in the hour of temptation which is to come on all the world to try those who dwell on the earth (Rev. 3 : 10); not only this, but he tells his people to "arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and his glory shall be seen upon thee" (Isa. 60 : 1, 2); and through Christ and his righteousness and the power of his grace, lighted by his word, his church shall come forth from the fiery trial, shall go forth in the fiery trial, "as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." Think not the trial strange, but rejoice that ye are partakers with Christ.
2. Partakers of Christ's Sufferings.—Christ "suffered being tempted" (Heb. 2 : 18), and he "learned obedience by [or from] the things which he suffered" (Heb. 5 : 7, 8), and thus became the author of eternal salvation to all who obey him (verse 9). We, partaking of the same Spirit, are to walk in the same path of self-denial (Matt. 16 : 24), putting to death the lusts of the flesh (Rom. 8 : 13), mortifying every wrong lust and tendency of the flesh (Col. 3 : 5), and living the life which is above, in Christ (verses 1-4; Gal. 2 : 20). This is suffering with Christ, and he suffers with us. For this Paul longed. Phil. 3 : 10. This will also bring persecution; for if Satan cannot destroy us from within, he will endeavor to do so from without, even as he did our divine Lord. John 15 : 20, 21. In all these things we may rejoice that we are partakers with Christ in sufferings which will result in endless glory.
3. WORD THOUGHTS.—Fiery Trial (v. 12), the word means "burning." In Prov. 27 : 21 (Septuagint) it is rendered "furnace." In Ps. 66 : 10 (Septuagint) we read, "Thou, O God, hast proved us; thou hast smelled us, as silver is smelled" (Vincent).—Cometh upon you, literally, which is taking place, actually in progress. If we do not know of the trial, are we among the "beloved"?—Happened, or "were happening;" the trials do not happen or come by chance; they are a part of the discipline.—The Spirit of glory and the Spirit of God (v. 14), literally, "the Spirit of glory and that of God." "The repetition of the definite article identifies the Spirit of glory with the Spirit of God" (Vincent).—Resteth, abideth, and giveth rest or refreshment. Compare Isa. 11 : 2; Mark 6 : 31; Num. 11 : 25, 26. So will God's Spirit rest on those who suffer with Christ.—Meddler (A. V.) "busybody" (v. 14). The original word only occurs here in the New Testament. One who usurps authority. Says Vincent, "It may refer to the officious interference of Christians in the affairs of their Gentile neighbors, through excess of zeal to conform them to the Christian standard." Here is a point worthy of study by those who would compel others to be religious.—A Christian (v. 16), these terms used in the New Testament as applied to the disciples, but never used as applied by them to themselves.—Commit (v. 19), to place in charge as a deposit. See Acts 20 : 32; 1 Tim. 1 : 18.—Welldoing, see chapter 2 : 14 for the opposite idea. We commit or surrender to God that we may do his will.
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