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Signs of the Times, Vol. 23, No. 18.

Editorial
Earlier text: The Outlook

FIRST IMPRESSIONS OF INDIA.

By Rev. H. Gratton Guinness

BY REV. H. GRATTON GUINNESS.
1. The Nearness of India.—From London to Bombay, by Brindisi, seems a marvelously short journey, occupying little more than a fortnight, broken up into four sections. London to Brindisi, Brindisi to the Suez Canal, thence to Aden, and thence to Bombay. There is something fresh to be seen every day as far as Aden, and on reaching Bombay you wonder that you have arrived so easily and speedily.
2. Its Strangeness.—In Asia you seem to enter a new world. The tropical strength of the sun, the dark skins and foreign dress of the people, their languages, shops, trades, houses, and ways, all impress you as utterly different from anything in Europe or America.
3. Its Vastness.—India is 1,900 miles in length, and also in its greatest breadth. It is itself a continent. England, France, Spain, Portugal, Italy, Switzerland, Germany, Austria, Denmark, Sweden, and Norway, put together, would scarce make so large a country.
4. Its Populousness.—There is an overwhelming impression of almost countless multitudes, with needs and destinies as important as our own. One is stirred to compassion, for they are still as sheep without a shepherd. India contains one-fifth of humanity, and the bulk are still utterly unevangelized.
5. Similarity of Race.—Unlike many others, the people of India belong to the same race as those of England, America, and Europe. Their languages and features prove them to belong to the Aryan race. This fact gives a feeling of kinship with the people.
6. Intelligence.—This is true of the people generally, and the Brahmans, who form the upper class, and the Parsees, are particularly so. No audiences of students in England and America seem to me brighter or quicker in apprehension than the Hindus I have spoken to here.
7. Gentleness.—Hindus exhibit an amount of suavity, docility, and submissiveness never seen in the natives of England and America, with a remarkable absence of strong, self-reliant assertiveness. Their gentleness attracts and awakens sympathy, for it is largely due to prolonged oppression.
8. Affection for Children.—This is certainly manifest in fathers, and especially mothers, and parental affection is returned. Deep and touching exhibitions of filial love are met with.
9. Oppression of Women.—They are treated as beasts of burden. They pass by thousands, carrying fuel, fruits, manure, and loads of grass, or other vegetable produce, on their heads. They are mostly short, thin, worn-looking, lightly clothed, with bare arms and legs, brown as a berry, walking with short, quick steps, and upright carriage. In the home the wife is a servant, and little better often than a slave. The treatment of widows is infamous. Woman is crushed here, and knows not how to raise herself out of ignorance, oppression, and degradation.
10. Absence of Home Life.—For the bulk of people the houses and shops are all open to the street. The rooms are rude in construction, often of unpainted boards, without ornament, with scarce any furniture, mere eating and sleeping places. The people sit in the streets. Privacy can hardly be said to exist, except in the dwellings of the rich. The effect of this on family life must be tremendous. The inmates swarm like bees in a hive, or ants in an ant-hill. Virtue and morality are thus loosened at their foundations, and independence and self-respect must suffer in proportion.
11. Defective Drainage.—The sanitation of the towns seems deplorable. The plague, at present desolating Bombay, has its cause in this. It is no easy thing to get three hundred millions of people, who have lived without proper drains, to mend their ways. The country is hot and dry, or the results would be much worse. Still, under English rule, a better state of things is being brought about.
12. Signs of Progress.—Magnificent buildings, good shops, railways, post-offices, telegraph stations, hospitals, libraries, schools, colleges, abound as evidences of immense progress. English rule in India is rapidly transforming social habits and civilization. The people breathe a free air, live under just laws, are protected from civil wars and cruel massacres, education is spreading, and a new nation is being born.
13. Presence of Idolatry.—This vast people is wholly given to idolatry. Temples, small, dark, dirty, ugly, and repulsive, stand open everywhere. Vile images of men, monkeys, bulls, and elephants are adored. The mind and conscience of the people are in abject slavery to the vilest superstitions. The darkness of India can be felt. It is a world of moral night. Religion has become animalism. The immoral priest washes his senseless idol, and worships it before your face. The Brahman stands there to argue in his defense. The fakir sits naked in the sun, smeared with ashes, with wild, uncombed locks, like a beast from the woods, and deems himself the most religious of mankind. India worships 300,000,000 of divinities. To her, God is everything, and everything is God, and, therefore, everything may be adored. Snakes and monsters are her special divinities. Her pan-deism is a pandemonium. The things she sacrifices to idols she sacrifices to devils. O, for light! light! Millions grope at noon, and stumble into perdition without a warning voice. They know not the true God, and Jesus Christ, whom he has sent. And we in England and America are content to preach and press the Gospel, time after time, with measureless labor and expense, on our home thousands, and leave these millions untaught, unwarned, unshepherded. How is this? Our missionary societies send them a few missionaries, but what are our churches doing? What right have the churches to delegate this tremendous work of raising up the entire heathen world to a few overburdened societies? Let every church arise and do its share directly for the salvation of mankind, and the problem of the world's evangelization will soon be solved. Let every pastor, every elder, every deacon, every church member, every Sunday-school teacher, every individual Christian, be taught to feel, This work is mine. I am personally responsible to give the gospel to some part of this unevangelized world. I have my share to attend to in this sacred business. No other can do my work, or answer for me before the judgment-seat of God. Let me do my personal part in the work of saving mankind, or renounce the name of Christian.
14. Wide-open Doors.—No door is shut in India. The cities are open, the towns, the villages, the streets, the shops, the zenanas, the halls, the market-places, the whole country and population. You may go where you will, and say what you will, none daring to make you afraid. The people sit by the wayside waiting for you. They wait, with their meek eyes looking out for the advent of the messenger of saving truth. A change has come over their thoughts. They have begun to scorn their priests and suspect their idols. They are willing to hear God's word when it is brought to them. But there are few to bring it. Scarce one Christian in a thousand has the heart to help them. Mammon is too mighty for our pity and piety. Our small home interests hide from us the immeasurable interests of a perishing world. The millions of heathen to most of us are as tho they had no existence whatever. Who shall roll away the dark reproach? Let each one roll it from his own door. Our responsibility is individual. As individuals, let us meet it in all its magnitude.—Missionary Review.

MISSIONARY ITEMS.

THE Times of India says that from August, 1895, to January, 1896, there were 9,835 deaths in Bombay from the bubonic plague. The government reports are said to greatly understate the mortality. Friends of the sick ones would hide them in their homes, to prevent their being segregated by the authorities. Thus the disease was fostered by the people rather than have their sick friends separated from them. But there were very few, not more than half a dozen, it is said, of the native Christians who fell victims to the disease.
A LETTER from Miss Hess, of Marash, Turkey, to the Missionary Herald, shows that persecution has not quenched the ardor of many of the Christians in that quarter. She says: "The Second Church, whose pastor was imprisoned and tortured, has been thoroughly repaired by the people. Gifts in memory of slain friends have been made by some who in a few months would be dependent upon charity themselves; all gave, and the building is filled to overflowing with congregations of Armenians, Gregorians, and Protestants, all eagerly listening to the Gospel, new to so many of them. In the schools connected with this church are 500 children, 300 of whom are Gregorians. A kindergarten has been started among them, and they seem thoroughly awake to the advantages of an education."
WITHIN the last five years no less than fifty-two new versions have been added to the list of languages and dialects in which some portions of the Bible are printed. The total number in which some portion is printed is 381, while the entire Bible has been translated into 107 languages and dialects. During the year ending April 1, 1896, the British and Foreign Bible Society issued 3,970,439 Bibles, Testaments, and portions. The society was organized in 1804, and within the ninety-two years it has issued 147,366,669 copies.—Missionary Herald.
IT is said that one of the most pressing needs in eastern Turkey is a supply of agricultural implements, and especially of oxen for plowing. To provide for this, the British consul at Van has given funds to send to Persia for the purchase of 1,000 oxen. It is estimated that through this means 25,000 people can be provided for in the year to come, at a cost of about $8,000.
THE Friend, of Honolulu, says that three boxes of New Testaments in the Ponapean language, which the Morning Star was permitted to land, were in great demand, and many were disappointed in being unable to procure copies. Last autumn a new church building was dedicated by the Metalanim tribe, and natives from all parts of the island came to the service. Of the rinderpest, a correspondent of the Missionary Herald says: "We can have little conception in this country of the desolation caused by the cattle plague now prevailing in Africa. The disease has appeared over a vast territory, extending from north of the equator to Cape Colony. It strikes at the great source of subsistence and wealth in the native tribes. It attacks not only domestic cattle but the wild beasts of the forests."

I'D LIKE TO KNOW.

By A. R. Wilcox

I'd like to know the depth Of God's great love for me, How could there mercy flow To make the sinner free; How could He give His Son, As dear to Him as life, To suffer here alone, A world of deadly strife? Yet not alone, but near By faith His Father came; This blessed trust to-day Is offered just the same. The weary ones who faint And struggle in the fight, The Heavenly Arm makes strong Their weakness in its might. O, could I only feel, If but for one short day, The mighty love that bore In Him the conquering sway, It seems my heart would glow With warmth so strong and true, That ages ne'er could dim Nor light the flame anew!
A. R. WILCOX.
Athens, Vt.

OUR WORK AND WORKERS.

By Editor

A NEW house of worship is in course of construction at Jefferson, Mont.
ELDER J. F. BALLENGER reports seven additions to the company at London, Ont.
A SERIES of hall meetings was commenced in Alameda, Cal., on the 25th inst., by Elder H. H. Dexter.
ELDER E. A. MERRELL, of Philadelphia, reports the baptism of eight persons recently, and four subsequent candidates awaiting baptism.
A CANVASSERS' institute is in progress in Healdsburg, Cal. It will continue through the month of May, and is designed especially for the students of the college.
PROF. C. B. HUGHES, late president of the industrial school at Keene, Texas, sailed from San Francisco on the 29th ult. for Australia, where he will connect with the new school at Cooranbong, N. S. W. Prof. C. C. Lewis succeeds him at Keene.
THE brethren in Helena, Mont., are contemplating the establishment of a rescue home, where indigent and fallen women may be helped and started in a better life. So says Brother W. T. Henton, in the Bivouac. He also reports an addition of six to the church.
ELDER F. I. RICHARDSON reports the organization of a church of thirteen members at Mowbray, South Africa. This is the result of visiting and Bible readings, as he could not obtain a place in which to hold public meetings. Others were interested, and further additions were expected.
Of the work in Indiana, Elder J. W. Watt says:
"Halls, churches, and schoolhouses are open for us at present in large numbers. In view of this it was decided not to send out tents this summer, but to use these houses that are offered us. There will be three local camp-meetings and one general camp-meeting held in the State during the summer."
THE Review of April 20 contains an interesting picture of some of the instructors and pupils of our International School at Curitiba, Brazil. There are ninety-two pupils in the day school, and twenty-three students in the night school, besides some private students. The school was opened July 1, 1896, and is now under the supervision of Prof. Theo. Valintiner.
OUR missionaries in Tokyo, Japan, report encouragingly considering the time they have been in the country. They went there about six months ago. Brother Okohira gives Bible readings among former friends and acquaintances, while Brother Grainger is studying the language and reading the Bible with some English students. He is making good progress in the Japanese language, and expects to be able to converse in that tongue after a year's study. At last report he had learned five hundred words, and could "do something in written composition."
Of the industrial school for colored people near Huntsville, Ala., the superintendent, S. M. Jacobs, says:
"We have thirty students, ranging from 13 to 23 years of age. And if we were able to put up buildings to accommodate them, we could in a few days have fifty more. They are especially anxious to learn what the Bible says. I have often wished the youth and children of the north could come into our social meetings and see the earnestness manifested by those who have never had the privilege of schools. Can it be that many of these poor, ignorant people will be saved, and many of those who have had so much better advantages be lost?"
ON Sunday, April 4, five candidates were baptized at Lawton Springs, Nev., by Elder G. K. Owen. They subsequently united with the Reno church.

CHURCH SERVICES EAST OF THE MISSISSIPPI.

Baltimore, Md.—Harlem Hall, North Stricker St. Public services: Sabbath 11 A. M., Sunday 7:30 P. M. S. E. de Bruyn Clerk.
Birmingham, Ala.—Odd Fellows' Hall, Fox Building. Public services: 2:30 and 3:30 P. M. every Sabbath, Sunday 7:30 P. M. R. D. Hottel, Pastor, 1005 N. 20th St.
Boston, Mass.—694 Washington St. Public services: Sabbath 10 and 11 A. M. George B. Wheeler, Pastor.
Bradford, Pa.—Ladies' Club Room No. 1 Chautauqua Place. Public services: Sabbath 2 P. M. H. T. Morian, Clerk.
Brooklyn, N. Y.—Wurzler's Hall, 315 Washington St. near city post-office. Public services: Sabbath 10 and 11 A. M.
Chicago, Ill.—On 46th St. bet. Michigan and Wabash Ave. Public services: Sabbath 9:30 and 11 A. M. and 12:30 P. M., Sunday 7:15 P. M., Tuesday 7 P. M., and Thursday 7:30 P. M.
Cleveland, Ohio.—249 Cedar Ave., bet. Sterling and Hayward. Public services: Sabbath 10 and 11 A. M. (sun time), Sunday 7:30 P. M., Wednesday 7:30 P. M. Willard H. Saxby, Pastor.
Detroit, Mich.—424 Trumbull Ave., bet. Perry and Bagg Sts. Public services: Sabbath 10 A. M., Sunday 7:30 P. M., Wednesday 7:30 P. M. A. O. Burrill, Pastor.
Duluth, Minn.—123 First Ave., East. Public services: Sabbath 2 and 3 P. M. John Clark, Elder.
Hartford, Conn.—Room 6, 254 Main St. Sabbath-school at 2, and preaching at 3:15 P. M. O. M. Hatch, Clerk.
Jersey City, N. J.—Public services: At church, 27 Oak St., Sabbath 10 and 11 A. M.; at hall, 242 Hancock Ave., Sabbath 2:30 and 3:30, Sunday 7:45 P. M. both places. Amos Mitchell, Elder.
Louisville, Ky.—Second S. D. A. Church (white) mission rooms 2431 W. Broadway. Public services: Sabbath 10 and 11 A. M., Sunday and Wednesday 7:30 P. M. J. W. Collie, Pastor. First S. D. A. Church, Broadway, bet. 8th and 9th Sts. Sabbath-school at 9:30 and preaching at 10:30 A. M. J. R. Buster, Pastor.
Lynn, Mass.—Lee Hall. Public services: Sabbath 1:30 and 3 P. M., Tuesday and Friday 7:30 P. M. A. B. Jernegan, Elder. A. B. Felton, Clerk, 35 Union St.
Nashville, Tenn.—Hall 415 Woodland St. Public services: Sabbath 10 and 11 A. M., Sunday and Wednesday 7 P. M. Minnie M. Hoyt, Lib., 56 Ramsey St.
New Bedford, Mass.—Church at Willow St., west of Cedar. Public services: Sabbath 10:30 A. M. and 12 M. J. B. Hall, Clerk, Box 72, Acushnet, Mass.
New Orleans, La.—Jefferson Hall, cor. Magazine and Philip Sts. Public services: Every Sabbath at 10 and 11:15 A. M. J. E. Evans, Pastor, 6325 Patton St.
Philadelphia, Penn.—Public services at 1724 N. 15th St.; Sabbath 10 (Sabbath-school 11:15) A. M., Sunday 7:45 P. M. E. A. Merrell, Pastor, 1724 N. 15th St.
Pittsburg, Pa.—Hall of Bank Building, cor. 5th Ave. and Stevenson St., entrance on Stevenson. Public services: Sunday 3:30 P. M., Sabbath 10 and 11 A. M. J. G. Excell, Pastor, 211 Dinwiddie St.
Portland, Me.—Williams' Hall, Congress St., Sabbath-school 2 P. M., social meeting 3:15 P. M. H. C. Basney, Elder, North Deering.
Providence, R. I.—Olney St. Congregational (Unitarian) Church. Public services: Sabbath 2 and 3 P. M., Friday 7:30 P. M. Wm. H. Warfield, Clerk, 27 Susan St., Providence.
Richmond, Va.—Meetings at 501 North 25th St. Public services: Sabbath 10 and 11 A. M. J. P. Neff, Pastor.
Washington, D. C.—On 8th bet. F. and G. Sts., N. E. Public services: Sabbath 10 and 11:15 A. M., Sunday 7:30 P. M., Wednesday 7:30 P. M. V. H. Lucas, Pastor, 209 8th Street, N. E.
Wilmington, Del.—Red Men's Hall, 515 Shipley St. Public services: Sabbath 10 and 11 A. M., Sunday 2:30 P. M. Edwin F. Eckel, Clerk.
Worcester, Mass.—118 Austin St. Public services: Sabbath 10 and 11:15 A. M., Wednesday 7:30 P. M. F. C. Bee, Clerk, No. 6 Furnace St.

The Sabbath School

International Series.

LESSON VIII.—SABBATH, MAY 22, 1897.

THE ECCLESIASTICAL TRIAL; THE CIVIL TRIAL.

Lesson Scripture, John 18:19-40, R. V.
19 "The high priest therefore asked Jesus of his disciples, and 20 of his teaching. Jesus answered him, I have spoken openly to the world; I ever taught in synagogs, and in the temple, where all the Jews come together, and in secret spake I nothing. 21 Why askest thou me? ask them that have heard me, what I spake unto them; behold, these know the things which 22 I said. And when he had said this, one of the officers standing by struck Jesus with his hand, saying, Answerest thou the 23 high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? 24 Annas therefore sent him bound unto Caiaphas the high priest. 25 "Now Simon Peter was standing and warming himself. They said therefore unto him, Art thou also one of his disciples? 26 He denied, and said, I am not. One of the servants of the high priest, being a kinsman of him whose ear Peter cut off, 27 saith, Did not I see thee in the garden with him? Peter therefore denied again; and straightway the cock crew. 28 "They lead Jesus therefore from Caiaphas into the palace; and it was early; and they themselves entered not into the palace, that they might not be defiled, but might eat the Passover. 29 Pilate therefore went out unto them, and saith, What accusation 30 bring ye against this man? They answered and said unto him, If this man were not an evil-doer, we should not have de- 31 livered him up unto thee. Pilate therefore said unto them, Take him yourselves, and judge him according to your law. 32 The Jews said unto him, It is not lawful for us to put any man to death; that the word of Jesus might be fulfilled, which he spake; signifying by what manner of death he should die. 33 "Pilate therefore entered again into the palace, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered, Sayest thou this of thyself, or did others tell it 35 thee concerning me? Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee unto me; what 36 hast thou done? Jesus answered, My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but 37 now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 38 Pilate saith unto him, What is truth? "And when he had said this, he went out again unto the 39 Jews, and saith unto them, I find no crime in him. But ye have a custom, that I should release unto you one at the Pass- 40 over; will ye therefore that I release unto you the King of the Jews? They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber."

QUESTIONS.

  1. On what points was Jesus then examined?
  2. To whom did Jesus say he had spoken? Where had he taught? What plan of teaching had he avoided?
  3. What course did he recommend to the high priest? Why ought this to be satisfactory?
  4. What did one of the officers then do? What inquiry accompanied the blow?
  5. How did Jesus respond to this insult?
  6. To whom was Jesus then taken? See Revised Version.
  7. Where was Peter? What inquiry was addressed to him the second time? How did he answer?
  8. How was he questioned the third time? Who asked him this time?
  9. How did he meet the question? What then happened?
  10. To what place did they now take Jesus? What time was it? Did the Jews accompany him? Why not? What did they wish to do?
  11. Who came out to them? What did he demand?
  12. What charge did the Jews make in reply?
  13. What did Pilate instruct them to do?
  14. Why did this not satisfy them?
  15. What prediction was thus being fulfilled?
  16. Where did Pilate then go? How did he begin his examination of Jesus?
  17. What response did Jesus make?
  18. With what inquiry did Pilate answer him? Who did he say had brought Jesus for trial? What did he ask?
  19. How did Jesus explain the fact that he had been delivered up without any outbreak?
  20. What inquiry did Pilate again make?
  21. What did Jesus say of his mission?
  22. With what inquiry did Pilate close his examination?
  23. Where did he then go? What did he say of Jesus?
  24. To what custom did he then refer? What question did he ask in reference to it?
  25. How did the Jews respond to this effort to release Jesus? Who was Barabbas?

WISCONSIN CAMP-MEETING.

By William Covert

THE annual conference and camp-meeting will be held at Madison, June 1-14, including a workers' meeting. The camp will be on the Monone Lake Assembly Grounds, and the Chicago and Northwestern, and Chicago, Milwaukee, and St. Paul Railroads will provide stations conveniently near. Conference delegates are requested to attend the first meeting. WM. COVERT.

CHURCH SERVICES WEST OF THE MISSISSIPPI.

By Editor

This column of church services, especially in our larger towns and cities, will be printed from time to time as we have room, for the benefit of strangers who may read the Signs of the Times, or brethren passing through. We have found it necessary to condense in the smallest possible space. The word "Sabbath" always refers to the seventh day of the week. These services consist of Sabbath-school, preaching, Bible study, missionary, and prayer-meetings. The first Sabbath service is, with but few exceptions, Sabbath-school. The first address is that of the church, or place of meeting; the second, if given, that of pastor or clerk.
Alameda.—Foresters' Hall, cor. Santa Clara Ave. and Park St. Public services: Sabbath 10 and 11 A. M. and 2:45 P. M. W. C. Chamberlain, Elder.
Atchison, Kan.—Cor. 9th and Santa Fe Sts., German M. E. Church. Public services: Sabbath 10 and 11 A. M., Tuesday 7:45 P. M. City Mission, 1124 Atchison St. I. A. Crane, Elder.
Colorado Springs.—311 Boulder Ave. Public services: Sabbath 10 and 11 A. M., and 3 P. M. Prayer-meeting Tuesday 7:45 P. M. D. H. Soggs, Elder.
Denver, Colo.—Cor. W. 11th Ave. and S. 11th St. Public services: Sabbath 10 and 11 A. M., Wednesday and Friday 7:45 P. M. Ira A. Haskins, Elder.
East Portland, Or.—Cor. 11th and East Everett Sts. Public services: Sabbath 10 and 11:30 A. M. and 7 P. M., Wednesday 7 P. M.
Garden Grove, Cal.—Public services: Sabbath 10 and 11 A. M., Sunday 3 P. M. Harriet A. Rainsey, Clerk.
Helena, Mont.—307 N. Warren St. Public services: Sabbath 10 and 11 A. M., Sunday and Wednesday 7:30 P. M. W. T. Henton, Elder.
Kansas City, Mo.—Cor. 12th and Woodland Ave. Public services: Sabbath 10 and 11 A. M., Tuesday 7:45 P. M.
Los Angeles.—145 Carr St., bet. Main and Hill Sts. Public services: Sabbath 9:45 and 11 A. M., Tuesday and Thursday 7:30 P. M. Belle P. Baker, Clerk, 926 Hill St.
Oakland.—Cor. 12th and Brush Sts. Public services: Sunday at 7:30 P. M., Sabbath 9:30 and 11 A. M., Wednesday 7:30 P. M.
Omaha, Neb.—Near cor. N. 25th and Indiana Sts. Public services: Sabbath 10 and 11 A. M., Sunday 6 and 7:30 P. M., Tuesday and Wednesday evenings 7:30 P. M. Also at South Omaha Sabbath at 3 P. M. A. J. Howard Pastor, 941 N. 25th St.
Pasadena.—Cor. of Summit Ave. and Mountain St. Public services: Sunday 7:30 P. M., Sabbath 10 and 11:30 A. M. O. S. Smyth, Clerk, Box 261.
Phoenix, Ariz.—Cor. 4th Ave. and Washington St., upstairs. Public services: Sabbath 9:30 and 10:45 A. M.; Wednesday 7:30 P. M. (Elder, C. D. M. Williams, absent.) Leader, Eugene A. Browne, 306 N. 2d St.
Sacramento.—G St. bet. 18th and 19th Sts. Public services: Sunday 7:30 P. M., Sabbath 10 and 11 A. M., Wednesday 7:30 P. M.
Salt Lake City, Utah.—Room No. 30 East 4th S. St. Public services: Sabbath 10 and 11 A. M., Sunday 7:45 P. M., Wednesday and Saturday 7:45 P. M. J. M. Willoughby, Pastor, 1227 Emerson Ave.
San Diego.—Cor. 18th and G Sts. Public services: Sunday 7 P. M., Sabbath 9:45 and 11 A. M., Wednesday 7:30 P. M. Mary J. Dimock, Clerk, National City, Box 136.
San Francisco.—914 Laguna St. Public services: Sunday 7:30 P. M., Sabbath 9:45 and 11 A. M., Thursday 7:30 P. M.
San Jose, Cal.—Church, San Salvador St., near Delmar Ave. Sabbath school 10, Bible study 11 A. M.; missionary meeting, Sunday 7 P. M.; prayer-meeting Wednesday 7 P. M.
St. Joseph, Mo.—Cor. 15th and Locust Sts. Public services: Sabbath 10 and 11 A. M., Wednesday 7:30 P. M. Mrs. Harriet W. Talbert, Clerk.
St. Louis, Mo.—2955 Sheridan Ave. Public services: Sabbath 10 and 11:30 A. M., Wednesday 7:45 P. M. Mary S. Yener, Clerk.
St. Paul, Minn.—On Wacouta bet. 8th and 9th. Public services: Sabbath 10 and 11 A. M., Sunday 7:30 P. M. H. F. Phelps, Pastor, 1634 Carrol St.
Stockton.—Cor. Miner Ave. and Stanislaus St. Public services: Sabbath 10 and 11 A. M., Wednesday 2:30 P. M. M. C. Israel, Elder.
Tacoma, Wash.—Cor. South 16th and K Sts. Public services: Sabbath 10 and 11 A. M., Sunday 6 and 7:45 P. M., Wednesday 7:30 P. M. F. H. Smith, Elder, 1507 South I St.

The Sunday School

By Editor

International Series.

LESSON VIII.—SUNDAY, MAY 23, 1897.

THE CONFERENCE AT JERUSALEM.

NOTE.—A comprehensive idea may be secured of the whole question which was under discussion in this conference at Jerusalem by reading the entire chapter as far as verse 37. This was one of the most critical times in the history of the early church. A great question had come up, which seemed likely to sever the two factions of the church, the Jews and the Gentiles. The question arose as a natural consequence of the broadening and developing process which had been going on in the church's life thus far. One of the principles of true Christianity is here shown in the conduct of the members. They determined to stand by the truth, even tho it showed them to be in the wrong, and to abandon error as soon as they knew it to be such. The time of this lesson is generally conceded to be about A.D. 50, and the church has been in existence about twenty years, having extended over Palestine, Phenicia, Damascus, Antioch, Cyprus, and South Galatia. For a further account of the conference read Gal. 2:1-10.

Lesson Scripture Acts 15:1-6; 22-29, R. V.

"And certain men came down from Judea and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye can not be saved. And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. They therefore, being brought on their way by the church, passed through both Phenicia and Samaria, declaring the conversion of the Gentiles; and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them. But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to charge them to keep the law of Moses." "And the apostles and the elders were gathered together to consider of this matter." "Then it seemed good to the apostles and the elders, with the whole church, to choose men out of their company, and send them to Antioch with Paul and Barnabas; namely, Judas called Barsabbas, and Silas, chief men among the brethren; and they wrote thus by them, The apostles and the elder brethren unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia, greeting: Forasmuch as we have heard that certain which went out from us have troubled you with words, subverting your souls; to whom we gave no commandment; it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who themselves also shall tell you the same things by word of mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from things sacrificed to idols; and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well."
Golden Text.—"Through the grace of the Lord Jesus Christ we shall be saved, even as they." Acts 15:11.

SUGGESTIVE QUESTIONS.

(1) What teachers besides Paul and Barnabas now appeared at Antioch? Verse 1, first part. (2) What was the doctrine taught by these men? Ib., last part. Note 1. (3) Who met the new teachers in the discussion of this question? Verse 2, first part. (4) What action was taken in reference to the matter? Ib., last part. (5) Through what countries did they pass, and in what were they occupied on the journey? Verse 3, first part. Note 3. (6) What effect did their testimonies have upon the believing brethren in these places? Ib., last clause. (7) How were they met at Jerusalem? Verse 4, first part. Note 5. (8) What account did the apostles at once give of themselves? Ib., last clause. Note 4. (9) What similar opposition did they meet here? Verse 5. (10) In view of this dissension, what action was taken by the church? Verse 6. (11) After the discussion and decision of the question, what further action did the church take? Verse 22, first part. Note 5. (12) Who were the men thus chosen? Ib., last part. (13) What did the church do that there might be no misunderstanding of its attitude? Verse 23. (14) What word did they say had come to them? Verse 24, first part. (15) How did the church deny its responsibility for these erroneous teachings? Ib., last clause. (16) What action did this state of affairs seem to necessitate? Verse 25. (17) What fitting tribute did they pay to the work of Paul and Barnabas? Verse 26. (18) What was the mission of Paul and Silas? Verse 27. (19) What burdens only did it seem good to lay upon the Gentile converts to Christianity? Verses 28 and 29. Note 6.

NOTES.

1. Except ye be circumcised.—The only salvation which the Lord offers sinful men—Jew or Gentile—is by faith. So Peter says to the Jews in speaking of the Gentiles, "And put no difference between us and them, purifying their hearts by faith." Verse 9. When, therefore, the men from Judea said that the Gentile Christians must be circumcised, they were preaching another gospel, the gospel of the works of the flesh, which made the Gospel of Christ of none effect. For if after Christ had justified them by faith they went back to the works of the flesh for justification, Christ should profit them nothing. Gal. 5:2-4. A man might be circumcised if he wished; that made no difference either way unless he did it to be saved from sin; then the circumcision took the place of Christ, and left the individual in his sins, under the "yoke of bondage." It was the circumcision in the spirit, and of the heart, and not in the letter, that was necessary to salvation, and this came only by faith in Christ. The mere carrying out of the form without the renewing of the heart had nothing of redemption in it.
2. PAUL'S devotion to his work is here shown in its true light. He with others was on his way to Jerusalem to discuss a difficult problem, and one which was of vital importance to the work he had been doing; but in the midst of it all, the work of exhorting, teaching, and establishing in the faith, seems to have been uppermost in his mind.
3. Received of the church.—The word here translated "were received" means more than a mere formal reception. It implies a cordial, affectionate reception.
4. They rehearsed all things, etc.—Paul had been sent out particularly to the Gentiles, and he begins at once to give a report of himself and his work in the mission that had been assigned to him. Paul had once been a persecutor of God's people, but he had become one of God's humblest followers; he had been one of the strictest of the Jews, but had now come to be the boldest and most ardent advocate of the cause of the Gentiles.
5. With the whole church.—A united church, because the truth is one. Personal opinions, individual views, had been laid aside, and all had come into that perfect harmony which should characterize those who have the love of the truth. The church was unanimous in the instruction sent out to the brethren at Antioch and Syria and Cilicia.
6. Meats offered to idols.—Sacrifices were very common in the religions of Greece and Rome, as also with the heathen nations whose history is contemporaneous with that of the Jews. A portion of the meat was taken to the altar and burned, and the rest was eaten at home or at their numerous feasts. God would have his people discountenance all forms of idolatry or things appertaining thereto. And from blood.—The eating or drinking of blood was forbidden by the Levitical laws, but it was eaten in various forms by the Gentiles, who considered it a delicacy. It was also a symbol of life, and so had a moral significance. And from things strangled.—It was likewise against the law to eat any animal killed in this way, for the reason that the blood remained in the animal. And from fornication.—This was said to have been the "peculiar and besetting sin of the Gentile converts." It was not regarded as wrong by them; in fact, it was a part of their worship before becoming Christians, and not far from Antioch was situated the pleasure grove of Daphne. But the law of God was very strict on the point of chastity, and it was the duty of the Christians at Jerusalem to instruct their Gentile converts in such important matters as these, at the same time that they exempted them from the rite of circumcision, the significance of which had passed away.

NOTES.

1. "LEST they should be defiled." The accusers of Jesus considered the touch of a Gentile to be a source of defilement, and on this occasion they were so afraid of being polluted that they would not enter the house of a Gentile. They could cherish malice and murder in their hearts, and imbrue their hands in the blood of Jesus, but they were exceedingly careful to avoid defilement by touching a sinner. This shows how much more concerned men will often be to avoid the violation of mere forms of religion than to have the heart pure and the life holy. Some will endeavor to quiet their consciences amid their deeds of wickedness, by the observance of the ceremonies of religion.
2. JESUS had foretold how he would be put to death, and who would do it. Matt. 20:19. He was to be crucified by the Romans, as that was their manner of executing criminals at that time. This explains the statement made in verses 31, 32. Of course the Jews secured his conviction, and were therefore held responsible for his death. John 19:11; Acts 4:10; 7:52.
3. "My kingdom is not of this world;" that is, of this world in its present state; is not given by this world, neither is it of the same nature as earthly kingdoms. They are ruled by force, and their subjects fight to defend them. Not so, however, with Christ's kingdom. He says, "If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews." Verse 36. The Christian is not to fight with carnal weapons to defend his Master or his cause. Christ's reign now is spiritual. His dominion is over the heart, subduing evil passions and corrupt desires. Love, and not force, is the ruling principle; and while there is a warfare to be waged, the weapons are spiritual and not carnal. See 2 Cor. 10:4; Eph. 6:10-17.

Suggestions for Further Study.

1. Why did Jesus answer some questions at his trial and refuse to answer others? See verses 19, 23, 33-37; 19:9-11; Matt. 27:11-14; and Mark 14:60-62.
2. Was it the Church or the State that put Christ to death?
3. Was there a union of the Jewish Church and the Roman State? See Mark 3:6; 12:13; Luke 20:20; Matt. 22:16. Who were the Herodians?

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CHRIST

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