Earlier text: Rome’s Growing Power in GermanyREVISING HISTORY.
By N. Y. Observer
AMERICAN public schools have a double warfare with Romanism, warfare without and warfare within. Not content with building their own parochial schools and enforcing attendance upon them by ecclesiastical authority and penalties, the Romanists are equally energetic in trying to control the entire system of public education in their own interest. It is only necessary to read the names of those who are engaged in the work of public education in this city, to see that those who drive out the Roman Catholic children from the schools have no such purpose in regard to Roman Catholic teachers. Boston has had public spirit enough, and patriotism enough, to meet this Roman Catholic attack upon the internal management of the schools in such a way that it is an admirable object lesson for the whole country. Swinton's "History of the United States" was removed from the Boston schools at the dictation of the Roman Catholics, because it contained offensive mention of the sale of indulgences as one of the causes of the Reformation. Professor Anderson's "New Manual of General History" was introduced to take its place, a book which the author had revised for the special purpose of making it acceptable to different classes of religionists. Of course the question of practical interest is in regard to how much history is to be concealed or distorted in order to make it pleasing to any one or another religious or irreligious class. In order to ascertain what had been actually accomplished in this direction by the introduction of Professor Anderson's book, a special committee, consisting of the Rev. Joseph Cook, the Rev. Dr. A. A. Miner, the Rev. James M. Gray, the Rev. Dr. William F. Warren, President of Boston University, and the Rev. Dr. Edward Everett Hale, was appointed to examine the book, and report to the committee of one hundred, under whose direction the defense of the public schools against Roman Catholic aggression has been conducted. We have not space for the entire report, which maintains that Professor Anderson's book has been so thoroughly revised for the pleasure of Roman Catholics that it is practically misleading and untrustworthy in vital points. His avowed purpose to make the book inoffensive "has been executed with such painstaking thoroughness that the volume in its present form is in effect a partisan and Romanized production. In this statement we do not intend to affirm that Professor Anderson wrote at the dictation of Catholic critics, but that he has been successful in his purpose of making his history inoffensive to them. At the same time he has not been successful in making it inoffensive to fair-minded Protestant scholars and educators, who ask for nothing but impartiality and truth, and expect in a textbook only the vital outlines of history." In regard to that extremely tender point, indulgences, the word itself is actually left out, as Professor Anderson contends that the "subject of indulgences is so open to bitter dispute, as the history of the last three hundred years shows, as to be unfit for even mention in our school histories." Consequently a word which is graven in the stone above the doorways of European churches cannot be mentioned in an American school-book lest it should offend religious sensibilities. This is making history ridiculous. It would be far better to omit history altogether than to teach it in this puerile way. Imagine the Presbyterians combining and conspiring against any school history that mentions the name of Servetus in the history of Geneva, the Congregationalists doing the same against any book that alludes to witchcraft in Salem, and everyone eliminating everything that he considers disrespectful to his ancestors. It is right and kind never to speak of rope in the house of one who was hanged, but it is wrong and absurd to write and teach history in such a way that it shall be pleasant at all hazards. Certainly the committee is very moderate in saying that "in a book written on this plan it is impossible to follow the great lines of cause and effect in the succession of events, for the very hinges of history are hidden from the pupil." We cannot tell what will be the result of the committee's recommendation that Professor Anderson's history should be superseded by a better book. We are sure, however, that the result of their work will be influential throughout the country in showing to what extent the Roman Catholics can actually mould the education of all American youth while in the very act of making war on our public schools. Side by side with ecclesiastical fulminations against parents who send their children to these schools, we find ecclesiastically-directed manipulations of the textbooks directly in the interest of Romanism, and avowedly for the purpose of preventing the children from learning the most important lessons taught by the struggle of our fathers for civil and religious liberty. This is the age of toleration. It will be the age of national deterioration, if we permit our schools to be either controlled or impaired by ecclesiasticism, which has every reason in the world to dread the light of history. PRAYER AND POWER.
By The Christian
THE worldling may succeed in life by carefulness, by skill, by intelligence, and by force; but in the work of God no man can succeed without prayer. No human power can effect the changes and accomplish the work required in the service of God. There is a superhuman work to be done, and a superhuman energy is required for its accomplishment. To be prayerless is to be powerless. No matter what qualifications men may have for the work, unless they have the power of God they will never succeed in accomplishing the service of God. Multitudes of men and ministers may trace their failure to their prayerlessness. They are eloquent, but they do not pray. They are enterprising, but they do not frequent the mercy-seat. They belong to secret societies and clans, but they do not know the secret of the Lord which is with them that fear him. They may have education and all that learning can give them, but without prayer they will be like a sounding brass and a tinkling cymbal. They may be abundant in labor, fervid in speech, and zealous in good works, but all this will not avail unless they have the power and that presence which comes only in the answer to prayer. Let Christians learn the lesson, and as they desire to be useful and to do effective work for God, let them see to it that they watch and pray, that they continue instantly in prayer, and thus draw from heaven that power and help without which they can do nothing, and without which all that they undertake to do will amount to nothing in the end. SCIENCE AND MIRACLES.
By Sir J. William Dawson
THE time is past when any rational objection can be made on the part of science to the so called miracles of the Bible. Christianity founds itself, its founder himself being witness, on the early chapters of Genesis, as history and prophecy, and the treatment which these ancient and inspired records have met with in modern times at the hands of destructive criticism is doing its worst in aid of the antichristian tendencies of our time. To remove the doubts that have been cast on these old records is therefore a clear gain to the highest interests of humanity, and if theology and philology are unable to secure this benefit, natural science may well step forward to lend its aid. Another connection with present interests depends on the fact that, while superstitions akin to that which deified the mother of the promised seed, and introduced the world-wide cults of Astarte and Aphrodite, still reign over great masses of men, absolute materialism and desperate struggle for existence among men and nations are growing and extending themselves as never before since the antediluvian times, and are provoking a like signal and direful vengeance. In the midst of all this, Christians look forward to the second coming of Jesus Christ to destroy the powers of evil and to inaugurate a better time; and it was he who said, "As it came to pass in the days of Noah, even so shall it be in the days of the Son of man." Let us remember the old story of the flood of Noah lest that day come on us unawares.—Sir J. William Dawson, in Contemporary Review for December. God’s Promises and Prayer
"THE promises of God are the motive power of prayer. Who could pray without the assurance of a prayer-hearing God? And who could expect answers to prayer if there were no promises to plead at the throne of grace? As soon as great need or emergency is upon us we lay hold on some promise suited to our case. Happily there are 'exceeding great and precious promises,' and we are encouraged to accept and lean upon them." So speaks the Christian Inquirer, and our hearts are led to respond: What a pity it is that our prayers do not more clearly reach the height and depth of God's promises. We are so busy praying for the Master's table, when we might be pleading for the riches of his grace. If Christians studied God's promises more thoroughly, their prayers would become more noble, and bring them larger blessings from the skies.—New York Observer. Rich and Poor Understanding Each Other
By Edward Atkinson
THERE are two things needed in these days: First, for rich men to find out how poor men live, and second, for poor men to know how rich men work.—Edward Atkinson. The Happiness of Being Busy
It is almost the beau ideal of happiness for a man to be so busy that he does not know whether he is or is not happy. THE WICKEDNESS OF CHURCH AND STATE UNION.
By Ellet Joseph Waggoner
IN the last number of the last volume of the Signs of the Times, in answer to a question, we showed how impossible it is that civil government should have anything to do with the moral law. The argument, in brief, was that the law is spiritual, and civil government cannot enforce spirituality, nor punish for the lack of this. In continuation of that line of thought, we wish to show the consequences that must necessarily result from carrying into practice the idea that it is the province of the civil government to enforce the divine law. We shall do this by making a few quotations. In the Senate document containing the hearing (December 13, 1888) before the Committee on Education and Labor, on the Sunday-Rest bill, we find on pages 65 and 66 certain statements made by Senator Blair, the chairman of the committee, and the author of the bill. He first asked Dr. Lewis the following questions:— "Suppose that human beings trying to live in accordance with the will of God, re-enact his law and write it in their statute-book; is it wrong for society to put in the public law the requirement of obedience to God and his law?" And then after a few words he proceeded to answer his own question in the following manner:— "The will of God exists. He requires the observance of the seventh day just as he prohibits murder; and as we re-enact his law, in making a law and enforcing it against murder, so all the States have enacted laws against the desecration of the Sabbath, going further or not so far, according to the various Legislatures." Let the reader give particular attention to the idea advanced by Senator Blair, that human beings may re-enact the law of God. The same idea was advanced by Mr. Crafts in the Christian Statesman of May 30, 1889. Said he:— "The laws of our statute-books that re-enact the seventh commandment are as distinctly biblical in their origin as the laws that re-enact a part of the fourth commandment." In what position does this place civil government? The only answer that can be given is that it puts it in the place of God, and makes it at least equal with God. Nay, more, in putting it in the place of God, it puts it above God; for if the State re-enacts and enforces the law of God, supposing such a thing to be possible, it takes the law out of his hands, leaving him nothing to do, and requires man to give supreme allegiance to the State. This will be more apparent when we quote another statement made by Senator Blair, in the connection before referred to. Said he:— "Now the question comes right to this point: God having ordained the Sabbath, as you concede with all religious organizations, here is the national government, which alone can make that law of God operative in this sphere of national action. Why shall not the civil government, then, re-enact that conceded law of the Almighty and make it effective?" Do we not say truly that the National Reform idea, as voiced here by Senator Blair, puts the State in the place of God? He ignores God and his Spirit entirely, in the statement that the national government alone can make the law of God effective. We say, with as much reverence as the subject will allow, that we cannot see what use those who hold such an idea can have for God. They have usurped his prerogative. In the second chapter of 2 Thessalonians the apostle Paul describes a certain power, known as the "man of sin," the result of the working of the "mystery of iniquity." This power is described as opposing and exalting itself above all that is called God or that is worshiped, and claiming really to be God. It has generally been considered that this language is a description of the Papacy, and we believe that that interpretation is correct; but surely it describes nothing more accurately than a government which should attempt to do just what Senator Blair says this government ought to do. Therefore, everyone who believes this language of Paul to refer to the Papacy must admit that a government according to the National Reform idea would be nothing more than an image to the Papacy. But there is another point to be noticed in this connection, and that is the inevitable result of putting such ideas into practice. If it were universally conceded that the civil government has the power and the right to re-enact and enforce the law of God, that would involve the conclusion that there is no more to the moral law than civil government can enforce. The result would be the universal prevalence of immorality, and immorality of the worst kind, inasmuch as the individuals would suppose themselves to be acting in harmony with divine law. For example, take Mr. Blair's statement to the effect that as we re-enact the law of God in making a law and enforcing it against murder, so all the States have enacted laws against the desecration of the Sabbath. Suppose the National Reform scheme has become triumphant, and it is understood that the government takes the place of God, and enforces the divine law against murder, the result would be that any individual who did not in his envy and hatred toward his fellows go to the extreme of depriving them of life, would consider himself a moral man, although he might be full of hatred, malice, and envy. Take Mr. Crafts' idea that the State re-enacts the seventh commandment. It needs no argument to show that the State cannot punish man for vicious thoughts, or evil desires, or for any grade of licentiousness short of the overt act of adultery. But ministers and law-makers teach that the State enforces the seventh commandment; therefore the conclusion which the libertine would be warranted in making would be that he is a moral man if he abstains from violence. And so, when this National Reform idea shall be carried into effect, we shall have the State actually teaching vice and immorality. Such a condition of things would be a union of Church and State in its fullest extent. The Dark Ages stand as the great example of the effects of the union of Church and State, yet all that was done then was the enforcement by civil government of what the church claimed was the law of God. We think that our friends can readily see from this that when the United States, or any other government, legislates concerning any one or the whole of the commandments, it effects just to that extent a union of Church and State; and the argument already given shows how dangerous to morality and pure religion is such a union. The state of morality will be just as much below the true morality as the power that presumes to enforce the law of God is below God. Are there any of our Christian readers who wish to see such a condition of things in the United States, or who will lend their influence to bring it about? THE SEVENTY WEEKS.
By Editor
LAST week we considered that part of Daniel 8 that related to the symbols of the ram, goat, four horns, and little horn which came out of one of the four horns. We found these to represent, according to the interpretation of the angel Gabriel and the specifications of the prophecy, Medo-Persia, Grecia, and Rome, the little horn representing Rome in its entire career of pagan and papal existence. In addition to the symbols above referred to, Daniel hears one holy being ask another, "How long shall be the vision?" and the answer is directed to Daniel: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed [Hebrew, justified]." Dan. 8:13, 14. Although God commanded Gabriel to make known to Daniel the vision, although he came for that purpose, and did explain the symbols, Daniel says that the vision was not understood. He certainly did not refer to the symbols of the empires and dynasties before mentioned; he must have referred to that part which had special reference to the people of God, namely, the time when the sanctuary—God's dwelling-place, where priestly service for fallen man is performed—and the host—those who worship at the sanctuary—are to be trodden under foot. When, therefore, we come to that time when Gabriel fulfilled his mission, we shall find him explaining the time to the prophet. Let us notice again the question, "How long shall be the vision concerning the daily, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot." Dan. 8:13. We have omitted the word "sacrifice" because it is not in the original Hebrew, neither is it necessary to the sense. Our translators supposed that it must have reference to something taking place each day, and so supplied "sacrifice." But the word from which daily is translated, tamid, means "continual," and is more frequently translated in the Scriptures. The prophecy speaks of Rome as a desolating power as regards the people of God, namely, the continual desolation, or Paganism, and the transgression of desolation, or the Papacy, which came by transgression or apostasy. How long are these phases of desolation to continue to oppress the people of God? The answer is, "Unto two thousand and three hundred days," and then would occur a work comparatively brief, which would bring the great drama to a close. As the long-existing empires are symbolized by comparatively short-lived beasts, so this long period of time is symbolized by a short period. Days in prophecy symbolize literal years. Eze. 4:4-6; Num. 14:34. Analogy requires that this period of time should be understood in this way; for it would be incongruous to use such a short period of time literally in connection with short-lived beasts symbolically. The Scripture rule above referred to proves that this period should be taken to represent years; and the application and explication of the prophecy will prove the same thing. We inquire, therefore, When does this long period of 2,300 years begin? The answer to this question will surely be revealed by Gabriel when he fulfills his mission of making known to Daniel the vision. On account of the weakness of Daniel, he could not bear to hear the whole interpretation when the angel first came, but Daniel had by no means forgotten it. He seems to have connected this 2,300 years with the seventy years of captivity of the Jews. He records some of the petitions he put forth for God's blessing upon his captive people, in the ninth chapter. Babylon had passed, Darius the Mede was on the throne. The people of God were still in captivity; the temple was in ruins. Daniel prayed for forgiveness, and that God might cause his face to shine upon his sanctuary, which was desolate. Dan. 9:1, 2, 17.55And, lo! as he prayed, God answered. Gabriel, who had appeared to him only in the vision of the eighth chapter, appeared to him again. He (1) informed Daniel that he had come to give him understanding (Dan. 9:22) as God had commanded him to do (Dan. 8:16); (2) he called Daniel's attention to the vision in which he, Gabriel, had before appeared (Dan. 9:23). Daniel's consideration of that vision would bring to his mind the part left unexplained, namely, the long period of 2,300 years. (3) Upon this period of time the angel begins his interpretation. We quote verses 22-24:— "And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved; therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy." "Seventy weeks are determined upon thy people." The word "determined" means, according to Gesenius, the standard Hebrew lexicographer, "to cut off." Says Josiah Litch, "Hebraists all admit that the word 'determined,' in our English version, does signify 'cut off.' Not one has disputed it." Determine has a similar meaning. "Thy people" refers to Daniel's people, the Jews. The expression would then mean, Seventy weeks are cut off upon the Jews. Cut off from what?—From the time mentioned in the vision to which Gabriel referred Daniel, the 2,300 years. Seventy weeks of these years were cut off, then, upon the people of the Jews. Seventy weeks of years would be (70x7=490) 490 years. During this period of 490 years the following things would take place: (1) "To finish the transgression." Spurrell renders "to complete the apostasy." The Jews were to fill up the measure of their iniquity. Matt. 23:32. (2) "To make an end of sins." And this was to be done (3) by making "reconciliation for iniquity." 2 Cor. 5:18-21; Rom. 5:10. (4) "To bring in everlasting righteousness;" the righteousness of God in Christ Jesus our Lord. Rom. 3:21, 22. (5) "To seal up the vision and the prophecy." To seal up means to "close up," "to confirm, or ratify." If the former definition be given to this we would understand that this period of time would be plain and open to the Jews till the 490 years had passed, after which it would not be opened to the world till the whole book of Daniel was made known, at the time of the end. Dan. 12:4, 9, 10. If the second definition be given, it would indicate that the events of the seventy weeks of years would greatly confirm the vision and strengthen the confidence of those who believed it. Either may be true. (6) "To anoint the Most Holy." Houbigant's translation, as well as others of good authority, read "holy of holies," referring to the heavenly sanctuary. Whether it refers to Christ or to the sanctuary in which he ministers, matters not to our understanding of the prophecy. Both events occurred during the 490 years. It will be seen from the foregoing how important is this prophecy. It is a prediction of the mission of Christ. It is a part of the divine witness which testified to his divine mission and work. John 5:39. It is important, therefore, to understand it. We have learned thus far that the 2,300 days, or years, cover the period of pagan and papal rule and persecution; that seventy weeks of this period, or 490 years, are cut off upon the Jews, during which time Christ was to come. This latter period is still further subdivided, the beginning noted, and the events to occur as the shorter periods come to an end. This we will consider in our next. M. C. W. Dominion Over Your Faith
By Paul
“Not that we have dominion over your faith.” NOVEL READING.
By M. C. W.
NEXT to their intimate companions, what people read has more influence over them than aught else. It is a true saying that a man may be known by the company he keeps; and it is no less true that one may be known by the kind of reading he enjoys. There are few evils of like magnitude to that of evil and vicious literature. Evidences of its withering, blasting, blighting influences are seen on every hand. No other evil is so widely extended in Christian lands as that of light literature in the form of serial and sensational stories, love-sick romances, thrilling adventures, sea-side libraries, dime novels, etc., etc. They enter many homes where the wine cup has never been seen. True, we do not find the "yellow-covered" dime novel nor the cheap serial in the gilded mansion of the rich, nor the last popular novel in the beggar's hut, but similar matter is found in each, with the same influence. And this kind of literature is found everywhere. It creeps into the houses of Christians; it comes to us through the religious press; it finds a place in S. S. libraries—different, it is true, in degree of evil, but the same unreal, fictitious literature still. We see its well-thumbed pages often beside the neglected Bible, these pages intently perused by the children of those who are looking for the soon coming of Christ, and not a protest uttered by either father or mother, whose duty it is to protect and care for the intellectual and spiritual welfare of the child as well as to provide for its physical needs. Alas, that these things are so! The danger, however, lies not in its mere purchase and presence, but in its tendency and influence. We know not words to express its banefulness in this direction. It takes a quicker possession of the youthful mind, and lures and fascinates and holds with grip more tenacious and deadly, than that of the wine cup. In fact, it leads to bad habits in the direction of intemperance. How many youth have become users of the vile weed tobacco by reading how gracefully curled the smoke of the fragrant Havana from the lips of the hero of some wonderful story! How beautifully is pictured the pleasing (though frequently corrupt and filthy) reveries which come in the hour's indulgence of an odorous cigar, by pens that might be a power in a better cause! How many have been led to taste the mocking wine by reading a brilliant account in some popular work of fiction of how charming and fascinating was the exquisitely beautiful heroine as she delicately poised the sparkling glass of blood-red wine and sipped its exhilarating contents! How many, the judgment of God alone will reveal. How many girls who might have been ministering angels at home, blessings to father, mother, brothers, and sisters, have left all, to mingle in the unreal and abandoned life behind the scenes of the theater or opera—lured there by the brilliant descriptions and talent worship of prominent actresses, as set forth in the light literature of to-day! How many a promising boy has forsaken his father's roof and the useful, honest pursuits of life, to endeavor to become a second "Claude Duval," "Jesse James," or some other noted desperado, whom dime novels has characterized as a hero! Many instances come to public notice every year through the press. Then there is the great mass of whom the world takes no account, who if not utterly ruined are crippled for life; who become men and women of small mental caliber, at best,—dwarfs in mind and soul. This kind of literature presents before us nothing real or tangible. The pictures of life are either overdrawn or lacking in necessary features. They present before us Utopian views of life which have no existence in this world of ours. Thousands enter the marriage relation thinking it one long happy dream, who become soured as soon as the stern realities of life are encountered. Following this come misery, wretchedness, unfaithfulness to marriage vows, intemperance, divorce. Such are educated to a large extent by the romances of the day. Were it not for this false education, we verily believe that there would be less divorce and crime against marital law. Looking for perfection in their ideal, unreal, selfish fancies, the stern duties and realities of life make a yoke irksome and grievous to be borne. Novel reading takes from its devotee energy and zeal in the stern duties of life, deepens selfishness, and leads to distrust of everything that does not pander to the selfish heart and unreal fancies. To be considered heroes or heroines is the acme of the aspiration of the slaves of light literature, while the work of real heroes lies undone on every hand. They grumble and find fault, they are sickly, simpering, peevish, impatient. They will weep over the abnormal, slighted love of one who never existed, and sneer over the wants and woes of those who surround them. Their own selfishness and the love of Christ never cause a pang or feeling of gratitude. How many times have we seen a sentimental, love-sick girl weep over the fate of a pen-picture, when the poor, tired, discouraged, heart-sick mother and toil-bent father could not even call forth a word of sympathy! What rays of light these sons and daughters might be in the days of cloud-gloom and darkness, what a power in the church of Christ, if they were willing to grapple with duty, and, in the strength of God, fight the real battles of life! There may be good things said in novels, words which appeal to the purer, holier emotions of our natures, but words nevertheless which make them all the more dangerous. They are the gilded bait which hide from the minds of the well-disposed the poisoned, fateful hook. They are the beautiful flowers which hide the snare. It is this novel reading which oftentimes leads boys to speak of mother as "old woman," or "the old lady," or father as "the old man," or "governor." How many are led to look back over the past and regret the brightest years of life which have been given to such reading,—years when memory was most retentive, when character was forming,—and what would they not now give if they could but recall them. How the memories linger! How the habit of hasty, rapid, unreflecting reading remains! How hard it is to efface their impression! What struggles has it cost to resist their influence—the blighting, baneful influence of this corruptor of minds, this destroyer of memory, this feeder of selfishness! It is called light literature, but it is one of the heaviest of curses. Parents, do your duty. Place before your children the word of God, and truthful, mind-building reading. Novel reader, be admonished before you become a mental wreck. Dear youth, shun such reading, and, as companions, those who prefer such reading. Be real men and women. The greatest heroes and heroines are those who conquer sin and self, and lovingly labor for others' good.
M. C. W. The Christian in the World
A CHRISTIAN living in the world is like a ship sailing on the ocean. It is not the ship being in the water which will sink it, but the water getting into the ship. So the Christian is not ruined by living in the world, which he must needs do whilst he remains in the body, but by the world living in him.—Christian Retirement. A SERMON DEFINED.—A correspondent of the New York Witness writes: "I heard a sermon once that if I should describe it after the fashion of the speaker, the words used would be a concatenation of unearthly misunderstandables." OUR neighbor over the bay, the Herald of Truth, in its issue of August 28, 1889, had this, and much more, to say of Seventh-day Adventists: "They are zealots who compass sea and land to persuade one man to pronounce their seventh day Shibboleth." Of himself the editor says: "We believe that to-day there is something paramount to proselytism, something nobler than narrow dogmatizing about a day, and something more Christ-like than stealing the Lord's sheep from another's fold in order to fill one's own." It is a rather hard implication, isn't it? And now, neighbor, we sympathize with you, seeing that you are in the same category. The following from the Interior is on a par with the foregoing from the Herald:— "Some years ago I lived on the West Side. During my absence from home, a zealous member of a Baptist Church near by made repeated calls at my house with the view of persuading my wife to leave her own church and join his. He was told by her, in a firm, kindly manner, that such a thing could not be considered, and he ceased coming. Later on I moved to another part of the city. My family, by this time, had grown up somewhat. While here, although there were several churches nearer me, another Baptist Church sent cards to my children, giving reasons why they should attend a first-class church like theirs, etc., implying that our own church was of no account. This proselytizing spirit is still at work, manifesting itself in various ways." The above, and we might give more testimony, is wonderfully like your own statements, neighbor. We do not quote it, however, as a charge against Baptists; if they really believed what Baptists profess to believe, they ought to endeavor to win others to the truth of the Lord as regards baptism. Denominational lines are nothing compared with the truth of God. If Baptists have no reason to proselyte (we use the word in its better meaning), they have no reason for existence as a separate denomination. Isn't it so, neighbor? What is not worth teaching to others, in matters of religion and religious truth, is not worth holding ourselves.