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We consider each subscriber permanent until he orders his paper discontinued. When you order It stopped pay up to date. Remittances by registered letter, money order, postal note For the Index. Destruction of Jerusalem. Lesson for May 31 Luke 21:20 36 BY S. G. HILLYER. The lesson is a part of the Sav ior’s discourse delivered on the Mount of Olives a few days before his crucifixion. Jesus, as he was leaving the temple with his disci ples, while they were admiring the buildings within the sacred enclosure, said to them : “As for these things which ye behold, the days will come in which there shall not be left one stone upon another, that shall not be thrown down.” He then went on to the Mount of Olives with his disci ples. There they sat down to gether And as they sat, the disciples asked him concerning the things he had spoken while looking at the temple and its adornments. They said; “Master, when therefore shall these things be? and what shall be the sign when these things are about to come to pass?” Matthew reports the question thus: “When shall these things be? and what shall be the sign of thy coming (or presence) and of the end of the world? for the con summation of the age. ”) The first question in the two reports are certainly identical in meaning. Jesus had, while yet in the city, predicted the utter destruction of the temple, with its adjacent buildings. The dis ciples were obliged to be deeply affected by such a catastrophe as that would be. Hence their ques tion was natural: “Master, when shall these things be?” It was a question of time—pure and sim pie—they wanted to know when the dreadful catastrophe would come. The second question as given by Luke is this: “What shall be the sign when these things are about to come to pass?” The disciples wanted to know both the time of the catastrophe, and also the signs that should indicate its coming. To these questions the Savior replied in one of his most inter esting and extended discourses. Luke reports only a part of it; as far as he goes,however,he agrees substantially with Matthew. The Savior begins his discourse with a warning. (Luke 21.8-19, inclusive.) It is too long to quote. The substance of it is, that they should take heed lest they should be deceived; for false Christs would appear who should deceive many. They should henr of wars, of great commotions, of earthquakes, of famines, of pes tilences, etc. They were warned to let none of these things trou ble them. For these things must needs come to pass, “but the end is not yet.” He then further warned them that they themselves should suf fer persecution. They should be arraigned before the synagogues, and the civil tribunals. But they should endure all these trials with patience. None of these oc currences would indicate that the great catastrophe was nigh at hand. This brings us to the 20th verse,in which the Savior begins to answer the questions of the disciples. It is worthy of notice that he answers the last question first He was asked to tell the time of the coming event, and then to give the sign of its approach. This he first gives them. After he had closed the warnings above men tioned, he gave them a sign whose significance none could mistake. He said, “And when ye shall see Jerusalem compassed with armies then know the desolation thereof is nigh. ” The masses of the people did not understand the sign. As the army of was making its way toward Jerusalem, many THE CHRISTIAN INDEX. OPTION, Pis YxAk.---.55.00. ) ITO \ STERS, 1.00.1 thousands of the Jews—perhaps all who were able—fled to the city as the place of safety. So did not the Christians. Their numbers had greatly multiplied since the day of the Pentecost. No doubt they had learned from the “twelve,” the words of Jesus, touching the impending fate of Jerusalem, and the sign that should suggest its near approach. Hence they did not tarry till the investment was actually accom plished, but while there was yet opportunity, with one accord, they fled in haste, as Jesus had advised them to do, and sought refuge in the regions of Perea beyond the Jordan. The prophetic description which Jesus gives to his disci ples of the sign and its fearful consequences to the Jews, and of the signs that shouli appear in the heavens and on earth, is sub lime. Having finished giving the signs, Jesus then to an swer the first question “When shall these things be?”—when shall the great catastrophe come to Jerusalem? The answer was not definite; nevertheless, it assured the dis ciples that the great event was not remote —that it would be ac complished in that generation. At the time that Jesus pre dicted the destruction of Jerusa lem, Pontius Pilate, the procon sul of the Roman emperor, was ruling in peace the city of Jeru salem and its adjacent territory. There were, then, no political in dications of a coming conflict with Rome. Hence the Savior’s words were truly prophetic. He foresaw the approaching storm and warned his disciples how they should be prepared to meet it. And he let them know that it would come before that gener ation had passed away. But the Apostles had about finished their labors and their writings, before the destruction of Jerusalem occurred. Hence there is no allusion to the fulfill ment of the prophecy in the New Testament. We are indebted for all we know about it to secular history. And this is no doubt the reason we find so much difficulty in understanding a few sentences in the discourse. The Savior did employ here and there words of imagery and metaphor of which we might find the analogies if we only knew all the facts. It is, however, a great comfort that we know enough to convince us, that the destruction of Jeru salem, the breaking up of the Jewish commonwealth, and the dispersion of its people among the nations did not occur before the generation, in which it was spoken, had quite passed away. And we know also that the great catastrophe was preceded and ac companied, in great measure, by j ist such facts as Jesus describ ed. Moreover, when Jerusalem was rebuilt, it was rebuilt by Gentiles, and for nearly nineteen centuries they have trampled un der foot the site of the ancient city—thus fulfilling to the letter the words of Jesus. In view of all that has been said, the destruction of Jerusalem, followed by the subsequent his tory of the Jews, stands for all Christians as the most important event in human history second only to the resurrection of the Son of God. The facts occurred under circumstances that exclud ed, almost entirely, the possibil ity of Christian testimony, yet the heathen writers have, with out knowing it, verified the pre dictions of Moses and ancient prophets as well as the later and more specific testimony of our blessed i^ord. The Jews to-day afford a mighty argument in favor of revealed re ligion. What will that argument become when they shall at length accept their own great Messiah whom their fathers crucified? Let us all fervently pray for the conversion of Israel and for their safe return to the land of their fathers and to the Son of David, their King. 563 S. Pryor st., Atlanta. For the Index. Buddhism as Opposed to Christianity. MRS. M. M. PRICE. Buddhism, a system of Morals, was once the religion of a large part of India; and is now profess ed by the people of Ceylon, Siam and Burmar, also those of Nepal, Tibet and China. It is exceedingly diffiult to separate the true and false in Hindoo his tory. They are people of gorge ous imaginative powers—a very mild regard for truth, and great veneration for antiquity. Hence their account of their wonderful god dates too far back in the dim past to coincide with the data ac cepted by the rest of the world, and even their own histories dif fer by thousands of years; and are obscured by many fables and legends. Sifted carefully the following is the result condensed: Buddhism was principally founded and perfected by Sidd hartha Gautama. He was son and heir of a Hindoo chief of the Sakyas—an Aryan clan seated during the fifth century B. C. about one hundred miles north of Benares, and fifty miles south of the Himalaya mountains. Until he was twenty-nine years old he led the usual idly luxuri ous life of a young prince; at which time a complete change took place in his habits and life. The cause of this was an in sight into the miserable side of life. During a ride he saw an aged man bending with decrepi tude, he saw a person loathsome ly diseased, and later he saw a decomposing corpse. For the first time these sights stirred his heart deeply, and he realized the utter misery of hu man life. His heart was so torn with troubled thoughts that he resolved to seclude himself from his family and meditate until his mind became clear, that is en lightened—till he became Buddha. Buddha is a title, not a name, and it means “The Enlightened One.” It is said to have been broad moonlight on the full moon in the month of July, when the young chief, with only one com panion, leaving his father’s home, his wealth and power, his wife and child, went out into the wilderness to become a penni less and despised student, and a homeless wanderer. This is called “The Great Renuncia tion.” Then Mara, the evil one, tempts him with gorgeous promises of empire over the four great Con tinents if he will only give up his enterprise; but all in vain. Adding vigil to vigil, and pen ance to penance, he denied him self sustenance until his physical powers gave way and he fainted. Upon recovering, he saw the folly of such a course, and ever afterwards took sufficient nour ishment. On this account a few followers who had gathered to him, left him, for they ihought him weak and wicked to break his vow of abstinence. But Gaulama ever after taught that there is no merit in penance. It was when sitting under the sacred “Bo Tree” after an ago nizing mental struggle with temptation that the religious side of his character won the victory and he came out purified fro n th.e conflict. His mind wa? clear. He had become Buddha; i. e., “The Enlightened One.” His whole heart went out in pity for the hopelessly doomed and lost around him. This love and sympathy made him resolve to announce his doctrine to the w T orld. At this point it is essential to remember that the Hindoo is a materialist; he knows nothing of the life-giving belief of the soul, and of its glorious immortality. Existence to them is an unending series of transmigrations from one material body to another. Vicious lives condemn their next existence into inferior condi tions, even into bodies of animals, insects and reptiles. And their heaven—their fondest hope of deliverance, annihilation can never be attained so long as even one sin has been committed through life. Only the complte eradication of all evil from the heart will at last free him from the chains of existence and carry him to the “other side” where he will be no longer tossed about by the waves of the ocean of transmigration. What are called the “Four Great Truths” of Buddhism are, 1. That misery always accompa nies existence. 2. That all modes of existence (of men or animals, in earth and heaven) result from passion or desire. 3. There is no eseape from existence except by destruction of desire. 4. That this may be accomplished by fol lowing the fourfold way to Nirvana. These four stages are called “The Paths.” The first is an awakening of the heart. There are few who do not acknowledge the fact that no man can be really called happy. All are liable to troubles and misfortunes; but the majority glide through life buoyed by hope, filling their time with business and pleasure. When the scales fall from their eyes; when they realize, as ad juncts of life, the great mystery of sorrow, pain, and vexation of spirit; when they turn for com fort and guidance to the “En lightened One,’’they may be said to be awake and to have entered the first stage in the Buddhist way of salvation. When the awakened one has gone further and got rid, firstly, of all impure desires; and then of all revengeful feelings, he has reached the second stage. In the third he successively becomes free (l) from all evil de sires; (2) from ignorance; (3) from doubt; (4) from heresy, and (5) from unkindliness and vexation. “As even at the risk of her own pfe a mother watches aver her ATLANTA, GA., THURSDAY, MAY 28, 1896. child, her only child, so let him (the Buddhist saint) exert good will, without measure, towards all beings. The believer who has gone thus far has reached the last stage, and has escaped the net of transmigration, and when this one short life is over, his reward is utter annihilation. We have given a synopsis of the best points in Buddhism and have ignored the wild extrava gances which overlie its modern form. And now the question arises, What can be urged against this system when there is much in it that accords with Christ’s teach ings? The foundation of Buddhism is Atheism. They know not God. They are of the heathen who have forgotten God. And through all the ramifications of the system runs the poisonous, fungus growth of Meternsichosis. The rot of it ft in their heart, and in their agony they proclaim existence a calamity. God created man for his own glory, and in a Christian family each newly-born is welcomed as a gift from a loving Heavenly Father. The Buddhist knows nothing of the soul, nor of the comfortinginfluences of the Holy Spirit of truth, and, unlike the Christian, has no hope of a glori ous immortality beyond the grave. • Theirs is a religicr of utter de spair; and practically has no heaven, for consciousness ends forever in the grave. It is pitiful to think of the thousands who live and die tangled in this web t f error. No wonder that they in their delirium have woven an endless chain of fantastic and unnalural fables, and added to, and explained away their rules of living until the system seems labyrith of confusion. In what sublime contrast stands the simplicity of Gospel teach ings. “God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, b it have ever lasting life.” Those unhappy people have never heard the loving appeal from a Divine Savior: “Come unto me all ye that labor and are heavy laden and I will give you rest. ” “Come, for- lam 'he Light of the wirld: be the* tyWoweth me shall not walk in darkness, but shall have the light of life.” “And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom I have sent. ” Buddhism is opposed to Chris tianity, for though at first read ing we might think some sweei lessons in it would give some vi tality, but not so; it is like the apples of Sodom. It is like a stately arch built on the sand whose keystone is lack ing. By and by it will sink down forever. Brethren, believe not every spirit, but try the spirits whether they are of God, because many false prophets are gone out into the world. And John the beloved bears this testimony also: “For many deceivers are entered into the world who con fess not that Jesus Christ is come in the flesh.” This is a de ceiver and an anti-Christ. “Whosoever transgresseth and abideth not in the doctrine of Christ hath not God. “If there come any unto you and bring not this doctrine, re ceive him not into your house, neither bid him God speed. “For he that biddeth him God speed is partaker of his evil deeds.” Dahlonega, Ga. For the index. Some Words Concerning the Semi nary. BY E. C. DARGAN. The idea in the minds of the founders of the Seminary was to have a theological school of high grade, where the average man could sit side by side with one of more scholarly aptitudes and both be profited. Like any other great idea this can only be par tially realized in any scholastic course. Many may be incredu lous as to whether it admits of a degree of realization near enough to warrant trial. This might have been a good theoretical objection to start with, but the experience of thirty-five years shows that the plan was a wise one and could be put into successful prac tice. Those of us who have passed through the regular course at the E&minary know very well that men of unequal advantages at the start have often come out nearly even on the home stretch. We have loving memories of good fellows who took only an English course, perhaps studied only a few months, and yet have made the world hear from them. We do not need any theorizing to tell us that a man of good sense, piety and earnestness, who has had few advantages of educa tior, can come to the Seminary and derive great benefit fron its English course. I believeour brethren through out the South understand this thoroughly well by this time, and what we need to do now is to hold up the other side of the mat ter a little. The first point to be consid ered is whether a man of excel lent culture will not be held back and annoyed by a lower standard and range of studies than he is fitted to carry on by being classed with men of less school training. This look& plausible. But to one who has taken our course the objection is very thin air. I well remember the im pression made on me by ihe ex perience of my first week or two at the Seminary. I had been at school almost continuously from childhood, and never shirked work. I had had four years of study at Furman University, and supposed that my methods of study and application before pur sued would carry me swimmingly along the Seminary course. The boyish illusion was quickly dis pelled. I found that, compara tively speaking, I had been mostly playing at study in school and college. I had to get down to haid work at the Semi nary. Now n\ mbe sos old students, if they r- a i this, will say, that is just my case. The fact is, that men of the highest academic training, if they ar range their studies wisely, in ways that our flexible elective system easily admits, can find as much stimulus and as much act ual hard work as they want. 1 have never heard of a man’s complaining that he could not find enough to do at the Semi nary. In the English classes such subjects are taught as are needed by all pastors and preach ers, as such, whether they be highly learned or not. Now a well prepared man can take lour or five of these subjects where a man of less culture could profit ably pursue only two or three. Thus while they study the same things and have the same lessons, both grades of men have enough to do. The other point is that in the course of study itself the quality of the learning required is adapt ed to the highest order of minds. Htre again there may be some incredulity on the part of those who have never actually done our work. They may say, how can you offer a course that will satisfy the ambitions’of a well educated man when you must put it in reach of an ill educated one ? There are several ways in which this apparent difficulty is met. (1) The examinations are se vere and real tests. The ill pre pared man often fails. The col lege graduate himself has been known to do likewise. Nov- the man who fails has my sympathy —that is if it is not due to lazi ness—for he often has learned more in fact than the one who passes, because he had so much more to learn ! While the test is made for the good student and thus the standard is high, yet the man who falls below the mark has learned what will be of life long benefit, even though he does not get his diploma (2) The Hebrew and Greek courses and the special courses in Theology are ample and of sufficient inherent difficulty to satisfy the scholarly aspirations of any student, no matter where he comes from. The extent and thoroughness of these will per haps compare favorably with those of other similar institu tions. I have no boastful feel ing about the matter, but I think we need not fear comparison. (3) In addition to the regular studies required for the various degrees, there are a number of special classes connected with all the schools. A man can add to his work any of these that he may desire. For example, if one has taken the Hebrew course and wants to add to it, either in further study of Hebrew itself or of cognate branches, Protes tor Sampey will-be happy to ac commodate him with Arabic, As syrian, Hebrew Text-criticism,or special exegetical research in the Old Testament. If after taking the regular course in Homilitics he wishes to go deeper into the subject of rhetoric as ap plied to preaching, and to make more careful study of great epochs and great preachers, the professor in that department will be pleased to guide his study. And so of the other de partments. We are prepared to help scholarly men pursue grad uate study in any of the usual theological subjects. We are trying to keep abreast of the times so far as scholar ship is concerned and to “ stay by the stuff” in contending for the faith once for all delivered to the saints. Narrow But Not Hard. My Maxtor, they have wronged Thee and Thy love! They only told me I should tlnd the path A Via Dolorosa all the way 1 Narrow Indeed It Is! . . . Oh, why Should they misrepresent Thy words, and make “ Narrow” synonymous with “very hard” ? For Thou, dlvlnem Wlidom, Thou hast said Thy ways are ways of pleasantness, and all Thy paths are pea e; uud that the path of him Who wears Thy perfect robe of righteous ness Is as the light that shlnelh more and more Unto the perfect day. And thou hast given An olden promise, rarely quoted now, Because It is too aright for our weak taith: “If they obey and serve Him, they shall spend Days In prosperity, and they shall spend Their years In pleasure.” • —F. R Havergai,. Tbe Dynamic of Religion Perhaps the most brilliant in spiration of Jesus was to fling himself on the earliest, latest, strongest passion of our nature, and utilize it as the driving force of his religion. All our life from infancy to age w-e are in the school of love, and never does human nature so completely shed the slough of selfishness, or wear so generous a guise, or offer such ungrudging serivee as when un der its sway. Here is stored to hand the latent dynamic for a spiritual enterprise: it only re mains to make the connection. Do yc u wish a cause to endure hardness, to rejoice in sacrifice, to accomplish mighty works, to retain forever the dew of its youth? Give it the best chance, the sanction of Love. Do not state it in books; do not defend it with argument. These are aids of the second order; if they succeed, it is a barren victory — ihe reason only has been won; if they fail, it is a hopeless defeat —the reason has now been exas perated. Identify your cause with a person. Even a bad cause will succeed for a spe.ee, associ ated with an attraP »man. The later Stuarts were hard kings both to Englard and to Scotland, and yet women sent their bus bands and sons to die for ‘Bonnie Prince Cnarlie,’ and the ashes of that romantic devotion are not yet cold. When a good cause finds a befitting leader, it will be victorious before set of sun. David had about him such a grace of beauty and chivalry that his officers risked their lives to bring him a cup of water, and his peo pie carried him to the throne of Israel on the love of their hearts. Human nature has two dominant instincts —the spring of all ac tion as well as the subject of all literature—Faith and Love. Tne religion which unites them will oe omnipotent. It was Jesus who summoned Love to meet the severe demands of Faith, and wedded for the first time the ideas of Passion and Righteousness. Hitherto Right eousness had been spotless and admirable, but cold as ice; Pas sion had been sweet and strong, but unchastened and wanton. Je sus suddenly identifies Right eousness with Himself, and has brought it 1o pass that no man can love Him without loving Righteousness. Jesus clothes Himself with the commandments, and each is transfigured into a grace. He illustrates His Deca logue in the washing of feet, and compels His disciples to follow His example, ‘if I then, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet.’ By 7 one fe licitous stroke He makes Love and Law synonymous, and Duty, which had always been respect able, now becomes lovely. It is a person, not a dogma, which in vites my faith; a person, not a code, which asks for obedience. Jesus stands in the way of every selfishness; He leads in the path of every sacrifice; He is crucified in every act of sin; He is glorified in every act of holiness. St. Stephen, as he suffered for the Gospel, saw the heavens open and Jesus standing to receive him. St. Peter, fleeing in a sec ond panic from Rome, meets Je sus returning to be crucified in his place. Conscience and heart are settled on Jesus, and one feels within his soul the tides of His virtue. It is not the doc trines nor the ethics of Chris tianity that are its irresistible attraction. Its doctrines have often been a stumbling-block, and its ethics excel only in de gree. The life blood of Chris tianity is Christ. As Louis said ‘L’etat e'est moi;’ so may Jesus say‘l am My Religion. ’ What Napoleon was to his soldiers on the battle-field, Jesus has been to millions separated from Him by the chasm of centuries. No emotion in human experience has been so masterful, none so fruit ful, as the passion for Jesus. It has inspired the Church, it has half saved the world. Before Jesus could utilize this love He had to create it, and this was not accomplished either by His example or His teaching. The effect of His awful purity was terror: ‘Depart from me,’ said St. Peter, ‘for lam a sinful man, O Lord.’ The result of three years’ teaching was per plexity ; an average apostle asked for a theophany: ‘Show us t'he YOL. 76--NO. 22 Father, and itsufliceth us.’ Ho liness compels awe, wisdom com- Sels respect; they do not allure. othing can create Life but Life; nothing can beget Love but Love. He that is not loved hates; he that is loved, loves, is a law of experience. As the earth gives out the heat which it has re ceived from the sun, so the devo tion of Jesus’ disciples to Him in all ages has been the return of His immense devotion to them. He lavished on His first disciples a wealth of love in His friend ship; He sealed it with His sac rifice of Himself upon the cross. ‘Greater love hath no man than this, that a man lay down his life for his friends.’ ‘I am the good Shepherd: the good Shepherd giveth His life for the sheep.’ Twelve men came into His inti macy; in eleven he kindled a fire that made them saints and he roes, and the traitor broke his heart through remorse, so he also must have loved. But Jesus expected that His love would have a wider range than the fel lowship of Galilee, and that the world would yield to its spell. It was not for St. John, His friend, Jesus laid down His life; it was for the Race into which He had been born and which He carried in His heart. No one has ever made such a sacrifice for Human ity. No one has dared to ask such a recompense. The eternal Son of God gave Himself with out reserve, and anticipated that to all time men would give them selves for Him. He proposed to inspire His Race with a personal devotion, and that profound de votion was to be their salvation. ‘Give Me a cross where on to die,’ said Jesus, ‘and I will make thereof a throne from which to rule the world.’ The idea was once atleastcaught most perfectly in an early Chris tian gem, where, on a blood red stone the living Christ is carved against His cross; a Christ with the insignia of His imperial majesty. Twice was Jesus’ im agination powerfully affected once by the horrors of cross, when He prayed, ‘O My Father, if it be possible, let this cup pass from Mek that was the travail of His soui—once by the magnetic attraction of the cross, when He cried, ‘And I, if I be lifted up from the earth, will draw all men unto me’; this is the endless re ward of His travail. The passion for Jesus has no analogy in comparative religion; it has no parallel in human expe rience, It is a flame of unique purity and intensity. Thomas does not believe that Jesus is the Son of God, or that, more than any other man, He can escape the hatred of fanaticism; but he must share the fate of Jesus. ‘Let us also go,’ said this morbid sceptic, ‘that we may die with Him.’ At the sight of His face sevtn devils went out of Mary Magdalene; for the blessing of His visit, a chief publican gave half his goods to the poor. When a man of the highest order met Jesus he was lifted into the heavenly places and became a Christed man, whose eyes saw with the vision of Christ, whose pulse beat with the heart of Christ. Browning has nothing finer than “A Death in the Des ert,” wherein he imagines the love of St. John to Jesus. No power is able to rouse the apostle from his last sleep, neither words nor cordials. Then one has a sudden inspiration: he brings the Gospel and reads into the uncon scious ear, ‘I am the resurrection and the life,’ with the effect of an instanta neous charm. Whereat he opened his eyes wide at once And sat up of himself and looked at us.’ This man had leant so long on Jesus’ bosom—some seventy years—that at the very sound of His words the soul of Jesus’ friend came up from the shadow of death. It is the response of the flower of the Race to Jesus. This passion is placed beyond comparison, because it is inde pendent of sight. St. Paul de nied the faith that was once dear to him, and flung away the world that was once his ambition, to welcome innumerable labors and exhaust the resources of martyrdom, for the sake of one whom he had never seen, save in mystical vision, and formerly hated to the shedding of blood. Men were lit as torches in Nero’s garden, and women flung to the wild beasts of the ampitheatre; and for what? For a system, for a cause, for a Church? They had not enough knowledge of the ory to pass a Sunday-school ex amination; they had no doctrine of the Holy Trinity, nor of the Person of Jesus, nor of His Sac rifice, nor of Grace. They died in their simplicity for Him ‘Whom having not seen ye love,’ and the name of the Crucified was the last word that trembled on their dy ing lips.— The Mind<of the Master —lan Maclaren.