Earlier text: EditorialSTUDY OF THE BIBLE—ITS IMPORTANCE AND BENEFITS. NO. 3.
By Elder M. Larsen
We should study the Scriptures by subject, "comparing spiritual things with spiritual." 1 Cor. 2:13. "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." 2 Tim. 2:15. Then, in order to arrive at a proper understanding of it, a work of "comparing" and of "dividing," or separating out, will be necessary. Here is the material before us. There may be more than a dozen different subjects mentioned in a single passage. In order to understand each subject mentioned, it must be compared with other texts bearing upon the same questions. Suppose I want to understand the subject of baptism, a very important question, yet a question over which the religious world is all divided. How shall I come to a correct understanding of this duty? Must I take the whole Bible right along to get at it? It would not afford me much light on the subject by reading, "In the beginning God created the heaven and the earth" (Gen. 1:1), for that text does not say a word about baptism. Then how shall I do? Confine my study to some individual text, or chapter? The result would be equally unsatisfactory. Let us try it. Says one: "I just like the idea of taking some certain text or verse in the Bible, and then explaining or preaching from that. This hop, skip, and jump method, taking a text here and a text there all through the Bible to prove it by, doesn't suit my fancy at all." Very well, let us just apply this idea to the subject of baptism. We have known some persons who did thus,—took a certain text to preach from, and it has occurred to us at times that they managed to get so far away "from" it as to never get back. But to proceed. We will go to the gospel commission. Says Christ:— "All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you." Matt. 28:18-20. Would this verse explain to me the nature and object of baptism, how, and why, I should be baptized, or who should be baptized?—Not at all. If I were brought up to believe that sprinkling or pouring was baptism, this text alone would not be very likely to change me. It would only confirm me in the obligation. I would be very apt to read the idea of my mind right into the text, and be stronger than ever in pouring or sprinkling. If I believed in "trine immersion," dipping a person three times face foremost for baptism, it would probably serve to strengthen me in that idea. So of immersion. How then shall I settle it? Says one, "Take the whole chapter." Very well. But there is not another verse or word in the entire chapter that mentions baptism, or says anything about it. Then let us let the Lord settle it in the very way we need to have it answered:— "Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line." Isa. 28:9, 10. Then it will require "precept upon precept," or text upon text, "comparing spiritual things with spiritual." But where may we find all this testimony? in one verse, or one chapter? "But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little." Isa. 28:13. Then we will not find it all in one place? There will be a little here and a little there. The Psalmist maybe has introduced the question. The prophets, Isaiah, Jeremiah, Ezekiel, and others, have added still more testimony; and the evangelists, Matthew, Mark, Luke, or John, may have joined in to confirm it. Now, what must I do?—I must collect from each of these their testimony on that question, put it together, compare it, make it the foundation upon which to reason, and from which to draw my conclusion. Now, if all would do the same thing, would it leave us very much room to differ?—Not at all. So of baptism I find the obligation stated in the great commission, and before a person is baptized he should be taught (Matt. 28:19); he should believe (Mark 16:15-16). "Faith comes by hearing, and hearing by the word of God." Rom. 10:13-17. He should also repent. Acts 2:37, 38. Then before one should be baptized, he must have come to years of accountability, since the child cannot be taught, cannot believe or repent. Again, they baptized in the river. Mark 1:5. Both go down into the river. Acts 8:38, 39. If sprinkling were baptism, this would not have been necessary. It required much water (John 3:23), but sprinkling does not. Baptism is immersion, and is represented as a burial. Rom. 6:3-5; Col. 2:12. We do not bury persons by putting a little dust on their heads, nor face foremost. There is but one baptism. Eph. 4:5. From this we could now draw a safe conclusion. I take another illustration,—the idea that God has fixed by an eternal and unchangeable decree that some men shall be saved and that others shall be lost, irrespective of their power to choose or their conduct in the matter—an idea that has prevailed more or less ever since the days of Calvin. There are certain passages of Scripture which, if taken alone, would seem to confirm the idea. Thus: "Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth." Rom. 9:18.165"Now," says one, "God has foreordained that he will have mercy on certain ones, irrespective of their choice, and others he will harden. There can be no choice in the matter." And then the text is made to prove it. But hold, does the text say he willed to have mercy on the individual irrespective of that individual's choice or course in the matter, and that on him he will have mercy, etc.?—Not at all. Well, then, how shall we learn who it is upon whom God has willed to have mercy? Let the Scriptures answer: "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon." Isa. 55:7. Then on whom has God willed to have mercy?—On all who will turn from their unrighteousness unto God. And on them "he will have mercy." Whom will he harden? "And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." 2 Thess. 2:10-12. Hardness is the natural consequence of a rejection of light. The same rays of sunshine and showers of rain that clothe nature with its verdure of green, that scatter blessings everywhere, that cause life and health to spring forth, and the earth to blossom as the rose, likewise scatter death and desolation, destruction and devastation, pestilence and famine in their path. Those same rays of sunshine which melt, and soften, and subdue the wax, harden and parch the clay, from the fact that the one admits, receives, and absorbs that light into itself, whereas the other resists, rejects, and shuts it out, and in consequence is hardened. Just so with God's truth. Those same rays of truth shining forth from God's throne, which are intended to, and which do, bring light, peace, joy, and comfort to our hearts and our homes, which scatter the blessings of freedom, of pardon, of life, and hope, which soften and subdue our hearts when we submit, accept, and receive, will, when we resist, reject, and turn away, harden our hearts, and bring coldness, darkness, despair, and death. In this there is no injustice of God. It is a just consequence of man's choosing. It is in this sense that God is said to have hardened the heart of Pharaoh. Ex. 4:21; 7:13. And yet Pharaoh hardened his own heart. Ex. 8:15-32. God, by sending the light of truth and mercy; Pharaoh, by resisting and rejecting. So we find God's people commanded to cleanse themselves, and yet God cleanses. Man is required to work, and yet it is God who works. Titus 2:14; 3:8, 14; Phil. 2:12, 13; Isa. 26:12. There is a coöperation between God and man. 1 Cor. 3:8, 9; 2 Cor. 6:1. When we will to do on our part, God has promised to second our efforts, and prosperity will attend us. "SEEK THOSE THINGS WHICH ARE ABOVE."
By Ellen G. White
BY MRS. E. G. WHITE.
(Concluded.) WE are looking forward to the change from mortality to immortality; but what more can we have than it is now our privilege to have? We may have Jesus abiding in our hearts by faith. He died on Calvary's cross, that he might abide in you, and you in him. We may have the presence of Christ with us, as had Daniel in Babylon. God gave him wisdom in all knowledge, and he had understanding in all mysteries. But we may be as was Daniel. The Source of Wisdom is open to us. We may come to God, we may grow in wisdom. There is no need of our being ignorant. James says, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not." The exhortation is given, "Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." How is it possible that we may grow in grace? It166is possible to us only as we empty our hearts of self, and present them to heaven, to be moulded after the divine Pattern. We may have a connection with the living Channel of Light; we may be refreshed with the heavenly dew, and have the showers of heaven descend upon us. As we appropriate the blessing of God, we shall be able to receive greater measures of his grace. As we learn to endure as seeing him who is invisible, we shall become changed into the image of Christ. The grace of Christ will not make us proud, cause us to be lifted up in self, but we shall become meek and lowly in heart. It was the grace of Christ that made Moses the meekest man on earth. As we learn of the divine Master, we shall manifest this precious attribute. How long did it take Moses to learn the lesson of meekness, and become fitted to be a general to lead the armies of Israel out of Egypt? He went through a long discipline. For forty years he tended sheep in the land of Midian, learning how to be a good shepherd to the flock. In his position of shepherd he was called upon to care for the weak, to guide the wayward, to seek for the wandering. This was an essential training for him who was to be the leader of Israel; for in the care of the flock of God he would be called upon to nourish the weak, to instruct the wayward, and to bring the lost one back to the fold. This is the work of the follower of Christ. We are to watch for souls as they that must give an account, to do all in our power that those with whom we associate may grow to the full stature of men and women in Christ Jesus. We are to realize to what we are called in Christ; for by faith we are to attain unto his righteousness. Since this is the standard for our attainment, how can any of us be satisfied with our present attainments? If we have been dwelling upon things seen and temporal, let us turn our attention to the things unseen and eternal. Let us not wait for a revival in the church, or for special conviction; but, realizing our need, and knowing that all heaven is at our command, let us now yield our hearts to God. Let us not think that we may wait until some Conference meeting, until a large company is called forward, to seek God's blessing. It is best for us to be awake individually, to-day yielding our hearts to God. Decide now to dedicate yourself to him, not only as a congregation, but as individuals; decide to seek those things which are above, where Christ sitteth on the right hand of God. Do not wait one for another. Do not look about you to see if your neighbor is going to make the surrender, but, realizing that each one of us must give an account of himself to God, that we have a living Saviour, who is our substitute and surety, draw nigh to God. The word of the Lord says, "Draw nigh to God, and" perhaps he will draw nigh to you? No, the promise is, "He will draw nigh to you." God does not do anything for man without his coöperation. He draws you by the tender cords of his love, and as you respond to this drawing, you draw nigh to him. As you are seeking his face, the angels minister unto you. He has at his command ten thousand times ten thousand, and thousands of angels. They are constantly ascending and descending; for are they not all ministering spirits sent forth to minister for those who shall be heirs of salvation? They are ministering in the cities, towns, and villages. They receive their commission from God, whose eye beholds all things; and when a soul is in discouragement, he sends help from heaven, even before the prayer for help is uttered. Before we ask, he commissions his ministers to go forth with divine aid. During the sleepless nights I have passed through the months of my illness, I have taken indescribable comfort in these thoughts. As soon as my mind was fixed on Jesus, the clouds of darkness were transformed, and all was light in the Lord. My soul was melted with his love. Fix the eyes upon Jesus, and say, "Lead me, guide me." Your prayer will ascend before the Father as fragrant incense; for the merit of Christ will make it of value before God. When Christ's righteousness is your plea, you will be accepted in the Beloved. Jesus encourages us to present his merit at the throne. He says, "If ye ask anything in my name, I will do it, that the Father may be glorified in the Son." Oh, educate the soul to believe the promises of God. Would he make such promises if he did not love us? We are his purchased property, bought at an infinite price. Would you know the manner of love that has been bestowed upon you? I point you to the cross of Calvary. "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Christ died in behalf of the world. Our Heavenly Father has valued us at the price of Jesus, and, having been bought at such a cost, what right have we to spend our God-given capabilities in the service of the world and sin? What right have we to fritter away our time, to use our talents in aiding the work of the powers of darkness? "Set your affections on things above, where Christ sitteth on the right hand of God." It means something to be a Christian, a joint heir with Jesus Christ. To what?—To an inheritance incorruptible, undefiled, and that fadeth not away. But are we preparing for such an inheritance when the mind is all full of lightness and trifling and folly, when we devote our God-given time to that which has no substantial value? We need the baptism of the Holy Spirit. Jesus said to his disciples, "It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. . . . When he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me; for he shall receive of mine, and shall show it unto you." We are to commune with God through the agency of the Holy Spirit; and when we pray, the Spirit helpeth our infirmities. The plow-share of truth must go deep. We are full of "Thou sayest I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked; I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see." We must fall on the Rock and be broken, and then the Spirit of God will take possession of us, and mould us after the divine Pattern. Then make the surrender at once. Don't wait till you get home, but make it manifest that you realize what is required of you. "Thou shalt love the Lord thy God with all thy heart." You are to set your affections upon God. In order to do this it is not necessary to sound a trumpet before you, to make a proclamation to the world that you have turned from darkness to light, and that you do not wish anyone to come near you to cast a cloud of darkness over you. Religion means the making of a daily consecration of yourself to God; it means meekness and lowliness of heart; it means to take everything that comes to you as a blessing, to let praise flow back to God. The Lord says, "Whoso offereth praise glorifieth me." As we praise God, the soul becomes strong in spiritual power. At morning, noon, and night we should meditate upon the goodness and love of God, that we may know God; for this is life eternal. The Father has given the best gift, the greatest treasure of heaven, to us, and we are of value to God, and should render praise to him. But when we surround ourselves with a dark atmosphere, we forget that the Father knows our trials, and has sent them to us in love. The praise that should reach him never comes to his throne; for our affections are not centered upon him. We should lay hold upon God with all our strength, and love him with undivided heart. Do not look to see what others are doing, but be yourself a copartner with him, a laborer together with God, a partaker of the divine nature. We are to consecrate ourselves to God, to help others, to surround ourselves with a fragrant atmosphere. Our words are to be cheerful and kind; we are to come heart to heart as members of the family of Christ. We are to be one, as Christ is one with the Father. Let us seek for this oneness, and by and by we shall see him as he is, and enjoy his presence through the ceaseless ages of eternity. We shall have the life that measures with the life of God. It will take all eternity to comprehend the science of redemption, to understand something of what it means that the Son of the infinite God gave his life for the life of the world. Then shall we not seek for glory, honor, and eternal life? Shall we not make it our first business? We can have but a short lifetime here, but the life to come is eternal. We may attain unto this through daily consecration of ourselves to God, through the aid of the Holy Spirit, through following the example of Christ, who was tempted in all points like as we are, yet who sinned not, that he might be able to succor those who are tempted. Let us come to the throne of infinite love, and there wait and watch to see the fulfilment of the promises of God. Make your appeal to heaven, knowing that what God hath said he will do, and will make his light shine through you to others. You may not know that you are giving light to others, but God will know it. To those on the right hand the Lord will say: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me." Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the167King shall answer and say unto them, Verily I say unto thee, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." They did not know that they were doing good to others; for it was the Spirit of Christ that wrought with them, and others took knowledge of them that they had been with Jesus, and learned of him. Let us have personal religion, and become rooted and grounded in love. While the Conference was assembled at South Lancaster, Mass., a faithful old sister was dying, and she sent in this message to those assembled, "The anchor holds." This is what we want, a hope that we can cast like an anchor, entering into that which is within the veil. We want to be able to bear testimony that the anchor holds in the time of sickness, trial, or bereavement. In our darkest hours we want to be able to see matchless charms in Jesus, to set our affections on things above, where Christ sitteth on the right hand of God, that our life may be hid with Christ in God, that when Christ, who is our life, shall appear, we also may appear with him in glory. Perfect Faith Rises Above Fear
By George MacDonald
A PERFECT faith would lift us absolutely above fear. It is in the cracks, crannies, and gulfy thoughts of our belief, the gaps that are not faith, that the snow of apprehension settles, and the ice of unkindness forms.—Macdonald. CHRISTIAN DEVELOPMENT.
By I. E. Kimball
WE are born of the Spirit of God, "new-born babes," to grow up into the measure of the stature of the fullness of Christ. The milk and meat wherewith we are nourished by the Spirit is "the word." "The word of the beginning" is the milk. But the Holy Spirit says that those who shall be taught knowledge and who should be made to understand doctrine, must be weaned from the milk; for line must be upon line, line upon line, precept upon precept. They must "leave the word of the beginning" and "go on unto perfection." As the Lord's word of truth is more fully taken into the heart, to him that hath is given, until the Lord's mind and purposes are fully manifest in him. The Saviour likened this development to the seed which grows night and day, "first the blade, then the ear, then the full corn in the ear." And, like the mustard seed, which increases from slight beginnings to a wonderful growth, so we are to increase more and more in love, and more and more in faith, and "all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ." "I beseech you that ye increase more and more," said Paul. As the soul expands to take in the deep things of God, broader views of righteousness are received, so the apostle says of the gospel, "For therein is the righteousness of God revealed, from faith to faith." As from faith to faith we develop up into men and women in Jesus, the righteousness of God is revealed to us more and more. Faith has been likened to a grain of mustard seed, which is the least of all seeds, but when it is grown, it becomes the greatest among herbs. Such an expansive strengthening faith as this will take hold upon the power of God, to cast out devils, to heal the sick, yea, to remove mountains if necessary. Such faith will overcome the world. Such power will make Satan tremble, and will shake his kingdom to its foundations. As the gospel is the power of God, who then will take hold upon it? Who will seek it more sedulously than for silver and gold? Who will have the witness of the Spirit that their ways please God? Who will be sealed with the Holy Spirit of promise and have the pledge of eternal inheritance? No one who does not thus receive the earnest of the Spirit can stand with God's children in those days when the mystery of God is being finished and Satan is bringing all his power upon us. But you say, I am a babe, and years must be had for development. God has thus been waiting for this very thing; but he will wait but little longer. Zealously follow the Spirit, which God, as freely as he gave his Son, gives to you now, and let your conscience bear you witness in the Holy Ghost, from day to day, and the progress which you have made in years will be doubled in months. Nor think it a hard task, a bitter struggle, for you may be strengthened with "all might according to his glorious power," and surely win today, according to all your heart; and this victory will give you more confidence for the next, until, although evil angels press upon you, they shall have no power over you, for you are clothed with the armor of righteousness on the right hand and on the left. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."—John 3:16. AM I A SOLDIER OF THE CROSS?
By Rev. J. S. Norris
AM I a soldier of the cross?
I'm sure I hardly know;
I like to shuffle cards and "trip
The light fantastic toe." Then of the horse race I am fond,
And almost every game;
Some preachers are, and deacons too,
So I need feel no shame. I go to church and Sunday school,
And bow the suppliant knee;
But when a play is on the boards
I like to go and see. Of course some shows are not the thing,
Some actors go astray;
But when that kind is advertised
I always stay away. I know some can't discriminate
Between the wrong and right;
But why should I e'er think of them?
God cares for those not bright. 'Tis said, Paul would not do these things,
Nor to such places go;
But he was 'way behind the times,
And always rather slow. Had he been cultured as are we,
What might he not have done?
At any rate with greater ease
He might the race have run. Must I be carried to the skies
On beds of fluffy down?
I must, or I shall never want
To leave this lovely town. Are there no foes for me to face?
Yes, conscience—when awake;
And then, there are the Scriptures too;
These sometimes make me quake. Well, I must fight if I would reign;
True soldiers never run;
I'll send my invitations out
And drown my fears in fun. Am I a soldier of the cross?
I truly hope I am;
If there's one thing I really hate,
Believe me, 'tis a sham. HISTORY REPEATING ITSELF.
By Ellet Joseph Waggoner
THE agitation of the Sunday question that is going on, especially in connection with the World's Fair, furnishes much matter for thought. All who have read ecclesiastical history to any extent must see the similarity between these times and those when the church was begging the "protection" of heathen emperors, and thereby selling out to Paganism. For the benefit of the many who have not had the privilege of such reading, and of others who may have forgotten some of the incidents, a few quotations will be given. We shall first notice an editorial in the New York Independent, in referring to Bishop Potter's proposition to have the Exposition open in the afternoon on Sundays and closed in the forenoon. The editor says:— The obvious reason for excepting the morning is that the churches occupy it with services. The advocates of afternoon opening seem to think that, while the morning is occupied, the afternoon is free. Take that, they say in substance, and welcome. But is the afternoon free? True, there are no preaching services; but what about the Sunday schools? They are just as legitimate, just as important, as the service which the sermon constitutes. God is worshiped as acceptably, the truth is presented as faithfully, souls are influenced as effectively, as in the morning. Expositions are just as attractive to those who sit in the classes as those who sit in the pews. The superintendents and teachers are as anxious to have every scholar in his place receive the things provided for him as the preacher can possibly be. The afternoon is the young people's time. Why rob them of it? We have no sympathy with the compromise. Conscientious observers of the first day of the week are in no danger of being robbed of their rest or their worship by any number of open shows on Sunday. The admission is plain, however, that the great objection to having the Fair open any part of Sunday is that it will be so great a rival of the churches and Sunday schools. The thoughtful reader can draw his own conclusions, while we present an extract from history. It is from Neander. Speaking of the days immediately following Constantine's reign, he says:— Owing to the prevailing passion at that time, especially in the large cities, to run after the various public shows, it so happened that when these spectacles fell on the same days which had been consecrated by the church to some religious festival, they proved a great hindrance to the devotion of Christians, though chiefly, it must be allowed, to those whose Christianity was the least an affair of the life and of the heart. Church members, such as Chrysostom, were, in truth, often forced to complain that in such competitions the theater was vastly more frequented than the church. And among those who gave up the church for the theater, many might be found not wholly unsusceptible of right feelings, who, if they had not been hurried along by the prevailing corruption, would have employed Sunday in a way more serious and more healthful for their inner life. Moreover, by the civil relations of those times, many were obliged, on account of their particular place among the citizens, to take part in the arrangements necessary for the support of the public shows, and so to be interrupted in their devotion even against their will. Hence, the North African Church resolved at an ecclesiastical convention held at Carthage in 401, to petition the emperor that the public shows might be transferred from the Christian Sunday and from feast days, to some other days of the week. Owing to the prevailing passion for the shows, this petition could not be granted perhaps, without considerable difficulty. First, in the year 425, the exhibition of spectacles on Sunday, and on the principal feast days of the Christians, was forbidden, in order that the devotion of the faithful might be free from all disturbance. In this way the church received help from the State for the furtherance of her ends, which could not be obtained in the preceding period. But had it not been for that confusion of spiritual and secular interests, had it not been for the vast number of mere outward conversions thus brought about, she would have needed no such help.—History of the Christian Religion and Church, vol. 2, section 3. In this Dr. Neander has not only given us the fact, but he has also set forth the true reason for that fact. The reason why the Sunday games and shows proved a hindrance to Christians, was because their religion was not an affair of the life and the heart. And had it not been for the fact that conversions were only outward, the church would not have needed the help that she craved from the State. That is an obvious conclusion. "Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken?" Jer. 18:14. Will a man who has a Rothschild for his patron seek help from a laboring man? Will a church which has the power of God in it, seek support from earthly rulers? But let us have the testimony of another man, celebrated alike for his learning and his piety. Dean Milman says:— The Christians obtained a law from Theodosius, that games should be prohibited on the Lord's day. The African bishops, in the fifth council of Carthage, petitioned that this prohibition might be extended to all Christian holidays. They urged that many members of the corporate bodies were obliged officially to attend on these occasions, and prevented from fulfilling their religious duties. The law of Theodosius the elder had inhibited the celebration of games on Sundays; one of the younger Theodosius added, at Christmas, the Epiphany, Easter, and Pentecost, and directed that on those days the theaters should be closed, not only to the Christians, but to the impious Jews and superstitious pagans. But notwithstanding this law, which must have been imperfectly carried into execution, the indignant preachers still denounce the rivalry of the games, which withdrew so many of their audience.—History of Christianity, Book 4, chapter 2. All this took place in the formation of the Papacy. It was the means by which it grew. The papal power is represented in the thirteenth chapter of Revelation as a beast with seven heads and ten horns, to which an image is made. The appeal of the churches in America for help from the government in the carrying forward of their work, is a step in the formation of the image of the beast. And the granting of that help is the formation of that image. The Bible tells us that the friendship of this world is enmity with God. Therefore, whenever the church makes an alliance with the world, and seeks aid from it, that fact is evidence that it is departing from the Lord. The only saving thing is that in the church now, as well as in ancient times, there are not a few who, both by their lives and their voice, protest against exchanging the power of the Lord for that of the world.