Earlier text: The Origin of EvilConstantine.—III.
By Editor
THE superstitious nature of his religion is shown by such testimony as the following. Theodoret's history contains the emperor's letter to Sapor, king of Persia, in which he said:— "My soldiers believe in this God; they bear his standard, and through him they gain the most famous victories."—Theodoret, p. 76. Another ancient writer speaks as follows:— "Moreover, Constantine caused the nails with which Christ's hands were fastened to the cross, to be converted into bridle bits and a helmet, which he used in his military expeditions."—Socrates Eccl. Hist., p. 48. These, as the labarum or standard of the cross, were superstitiously regarded as charms, by which victory was to be gained in battle. A very interesting article was published in the Christian Union, being an extended notice of a book of "Voyage and Travail, which treated of the way to Hierusalem, and marvayles of Ynde, with other Llands and Contrees." It was written by a Sir John Mandevil, in which he describes the place where the nails were found, and gives us to understand that virtue was ascribed to them in procuring victory. The following is an extract verbatim:— "Also, within the Mount of Calvarye on the right side, is an Awter, wher the piler lyzth that oure Lord Jhesu was bounden to whan he was scourged, and ther besyde iiij fote, ben iiij pilers of ston that allweys droppen water. And summe seyn that thei wepen for our Lordes deth! And nygh that Awter is a place under erthe, xlij degrees of depnesse, where the only croys was founden by the wytt of Seynte Elyne, under a roche wher ther Jewes hadde hidde it. And that was the verray croys assayed. For thei founden iij crosses, on of oure Lord and ij of the ij thiefes. And Seynte Elyne preved hem on a ded bodye that aros from death to lyve whan that it was leyd on it that our Lord dyed on! And there by in the wall is the place where the iiij nayles of oure Lord were hidd; . . . and one of these the Emperour of Constantinople made a brydill to his hors, to ber him in bataylle, and through vertue thereof he overcam his enemyes and wan all the land of Asye the lesse." A rendering of the above will be necessary for some readers to enable them to discover the point of the historian's statement:— "Also within the Mount of Calvary on the right side, is an altar, where the pillar lieth that our Lord Jesus was bound to when he was scourged, and there beside four feet, are four pillars of stone, that always drop water. And some say that they weep for our Lord's death. And nigh that altar is a place under earth, forty-four degrees (steps, probably) deep, where the true cross was found by the wit of Saint Helena, under a rock where the Jews had hid it. And that was the true cross proved (identified). For they found three crosses, one of our Lord, and two of the two thieves. And Saint Helena proved it on a dead body that arose from death to life when it was laid on it that our Lord died on. And near there in the wall is the place where the four nails of our Lord were hid. . . . And of one of these the emperor of Constantinople made a bridle to his horse, to bear him in battle, and through virtue thereof he overcame his enemies and won all the land of Asia the less." The "Seynte Elyne," here mentioned, was no other than Helena, the mother of Constantine. Some historians say she caused the nail to be made into a bridle bit, and had the others wrought into his helmet for the benefit of her son. "She gave orders that some of the nails should be driven into the royal helmet, in order that the head of her child might be preserved from the darts of his enemies; and she ordered some of the other nails to be fixed in the bridle of his horse, not only to insure the safety of the emperor, but also to fulfill an ancient prophecy."—Theodoret, p. 63. It appears evident that the mother and son were infected with the same spirit of superstition; and that much of Constantine's regard for Christianity sprung from the benefit which he supposed he had received in battle from the sign or standard of the cross, and from the nails of the crucifixion found by his mother at Jerusalem. Waddington speaks of his character thus:— "The year which followed the final success of Constantine was disgraced by the execution of his eldest son; and it is not disputed that the progress of his career was marked by the usual excesses of intemperate and worldly ambition. Some of his laws were severe even to cruelty, and the general propriety of his moral conduct cannot with any justice be maintained."—Church History, p. 83. Dr. Carl Hase speaks emphatically of his character and life after his profession of Christianity:— "The Emperor still remained Pontifex Maximus, and some of his enactments indicate that he honored, or at least favored, the magical arts of the old paganism. Political interests seemed imperatively to require that Christianity should be established as the religion of the State, that those religious questions which were then producing innumerable divisions might be decided." The same sign which had originally given him the victory (Labarum 312), had also conducted him to universal dominion, and he therefore regarded himself as the favorite of Heaven, called to secure an equal dominion for the cross of Christ. And yet he was not restrained from desecrating that very cross by hands deeply imbued with blood—the blood of his own son (326).—History, pp. 103, 104, § 93. That he retained throughout his life the title of Pontifex Maximus, or high priest of the pagan rites, is worthy of note. It certainly leads to the conclusion, which some writers have boldly declared, that he never came to consider the Christian religion as the only true one, or the God of the Christians as the only one worthy of being worshiped. But that, while he worshiped the gods, or at least honored them, he selected Christ as his "tutelary god," and honored him above the rest. Thus Gibbon says:— "His liberality restored and enriched the temples of the gods; the medals which issued from his imperial mint are impressed with the figures of Jupiter and Apollo, of Mars and Hercules; and his filial piety increased the council of Olympus by the solemn apotheosis [deifying] of his father Constantius."—P. 251. It is also to be noted that, while he retained the pagan title of Pontifex Maximus, he also took upon himself the office of a minister of the gospel of Christ, and preached in the congregations, as well as presided over a Christian Council. It is needless to say that he was flattered by his Christian courtiers on account of his wonderful discourses! Dr. Schaff says one of his sermons "is still extant, in which he recommends Christianity in a characteristic strain, and in proof of its divine origin, cites especially the fulfillment of prophecy, including the Sibylline books and the Fourth Eclogue of Virgil."—Church History, vol. 2, p. 34. This gives us at once an idea of his ministry and the character of his religion. We have always been surprised that Christian people of this day, with all the facts within their reach, persist in styling Constantine a "Christian emperor." But our wonder has been greatest to hear them speak of the happy time when "the empire became Christian." So far from the empire becoming Christian the church in that day became anti-Christian. Dr. Dowling, in examining the rise of the great apostasy, says:— "Many of the errors, indeed, of several centuries, the fruit of vain philosophy, paved the way for the events which followed; but the hindrance was not effectually removed until Constantine, the emperor, on professing himself a Christian, undertook to convert the kingdom of Christ into a kingdom of this world, by exalting the teachers of Christianity to the same state of affluence, grandeur, and influence in the empire, as had been enjoyed by pagan priests and secular officers in the State. The professed ministers of Jesus having now a wide field opened to them for gratifying their lust of power, wealth, and dignity, the connection between the Christian faith and the cross was at an end."—History of Romanism, p. 29. Neander informs us distinctly that this state of things was brought around by Constantine's influence, who planned the condition of the church to conform to his own ideas for the peace and strength of his empire. In his remarks on Constantine and the Council of Nice, he says:— "The heathen, he said, would be most easily led to salvation, if the condition of the Christians was made to appear to them in all respects enviable. They should consider that the advantage to be derived from preaching could not belong to all. Some, he said, might be drawn to the faith by being seasonably supplied with the means of subsistence; others were accustomed to repair to that quarter where they found protection and intercession (alluding to the intercession of the bishops); others would be won by an affable reception; others, by being honored with presents. There were but few who loved the exhibitions of religious doctrine; but few who were the friends of truth (therefore, few sincere conversions). For this reason, they should accommodate themselves to the characters of all, and, like skillful physicians, give to each man that which might contribute to his cure, so that in every way the saving doctrine might be glorified in all. A course of proceeding upon such principles must naturally have thrown open a wide door for all manner of hypocrisy. Even Eusebius, panegyrist of Constantine, blinded as he was by the splendor which the latter had cast over the outward church, although he would gladly say nothing but good of his hero, yet even he is obliged to reckon among the grievous evils of this period, of which he was an eye-witness, the indescribable hypocrisy of those who gave themselves out as Christians merely for temporal advantage, and who, by their outward show of zeal for the faith, contrived to win the confidence of the emperor, which he suffered them to abuse."—History, p. 28. Nothing can be added to the above words of Neander to make them impressive. Nothing more should be needed to put us on our guard against trusting to that age for any just decisions of truth. Gibbon says Constantine carried out the policy which he advised before the council by offering valuable presents to those who would embrace Christianity. It was an age of great moral and religious darkness. The following words fitly describe it:— "The simplicity of the gospel was corrupted; pompous rites and ceremonies were introduced; worldly honors and emoluments were conferred on the teachers of Christianity; and the kingdom of Christ in a great measure converted into a kingdom of this world."—McClintock and Strong's Cyclopedia, Art. Constantine. Humility and Self-Surrender
HUMILITY does not consist in self-abasement; it consists in self-surrender. Christ asks a transfer of title, not a destruction of property. You and I are worth something; what is needed is that we be utilized. One of himself is not available. "Without me ye can do nothing." To realize this truth is humility. Without its realization all show of being humble is pretentious. We are all strong in him, and in him only.—Bible Banner. The Gospel Hid.
By John Henry Durland
SOME one asks, Does not the Bible teach that the gospel is hid from some, and they cannot understand it? Such persons generally think they are of this class. They try to avoid the plain truths of God's word by saying it is hid from their eyes, and they cannot see it, hence they are not responsible for not obeying the truth presented before them. But let us look at the text that is supposed to teach their theory. "But if our gospel be hid, it is hid to them that are lost." 2 Cor. 4:3. If we read the next verse, we will find how it is hid. "In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." The things of this world have such a strong hold upon them that they cannot give them up. They see the truth is very plain, yet how can they accept it and lose their position in life? They cannot have both. They want to be saved, yet, like the young man (Matt. 19:22), they wish to be saved and have the world also. Presently the God of this world makes them believe that they need not be so particular, and thus they become blinded. The gospel is hid from them, their judgment becomes void, and they think that they are all right. When the claims of the fourth commandment have been presented to people who have been conscientiously observing the first day of the week as the Sabbath, how plain they seem at first. They wonder why they never saw it before. They wish the whole world would see it and change to the right day. But after considering the matter, they see it will interfere with their business affairs. The man in the shop sees that it will take the best day in the week from him, if he obeys what he knows to be God's truth. The mechanic fears he will lose his place, and he cannot see how he may support his family and obey God. The builder does not see how he can obey the truth and carry on his business. After dwelling upon these thoughts for some time they begin to think that God is so merciful that he will save them if they do not do just as he says, when it is so inconvenient. They soon begin to think that it makes no difference which day they observe, although the Bible plainly says the seventh day is the day God has appointed to be observed. Then the world gets so round they cannot observe any day, and time is lost, so they cannot tell which day is the Sabbath. What is the trouble with these persons? The god of this world is blinding their eyes. Their business comes between them and the God of Heaven, and they turn against the light of truth, because it is inconvenient. The same principle is true of every truth that has been presented before the world. The rejection of it has brought darkness, for "he that walketh in darkness knoweth not whither he goeth." How many of the readers of this paper have seen light in the articles on the Sabbath question? Have not the evidences produced been so plain that you dare not deny that it is truth? Have you thought that you should obey, but have yielded to convenience? Do you say you would like to keep all of God's commandments, but you do not see how you can and support your family? Ah, be careful, my dear reader! The light is shining upon your pathway, and you may stand still until it passes by, and then you will be left in darkness. "Walk while you have the light," says our Saviour. Trust in his promises and walk out by faith. Do not let Satan deceive you and make you think that God is not particular. God is merciful to those who obey him. "But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children; to such as keep his covenant, and to those that remember his commandments to do them." Ps. 103:17, 18. God has not promised to be merciful to those who willfully disobey him. May the Lord help you, my kind reader, to walk where you can have the blessing of God resting upon you. If his truth is unpopular and it costs all you have, yea, even life itself, step out and trust in him who was able to shut the lions' mouths that they hurt not his servant Daniel. Remember those who stood at the stake and burned to ashes for the precious truth. Are you not willing to suffer something to have a part with them? "Walk while you have the light, lest darkness come upon you, for he that walketh in darkness knoweth not whither he goeth."—J. H. Durland, in Present Truth. A False Hope.
By William L. Wells
THERE is scarcely an individual who does not indulge some degree of hope that he will be admitted into a happier world when he leaves this earthly scene. Even the man of the world, the profligate and the debauchee, notwithstanding their consciousness of guilt and the opposition of their affections to the divine law and the duties of the Christian life, frequently buoy themselves up with the vain expectation that an all-merciful Creator will let them off in some way, and not inflict the punishment which they feel they deserve. They cannot think that God will suffer them to sink into an awful perdition. They cling to a hope that he will pity their weaknesses and follies, and receive them, when they die, into the joys of Heaven. Such hopes arise from false notions of the divine character, and of that in which true happiness consists, and from erroneous views of the character of the future state, and the nature of its enjoyments. In order to enjoy happiness in any state, the mind must be imbued with a relish for the society, the contemplations, and employments peculiar to that state, and must feel an ardent desire to participate in its enjoyments. As in the present life there are certain mental endowments necessary for securing substantial happiness, so there are certain moral qualifications indispensably requisite in order to prepare us for relishing the entertainments and employments of the life to come. All the arrangements of the celestial state would have to be changed; angels and redeemed men would have to be banished from its abodes before an unregenerate soul could find entertainments agreeable to its capacity and desires. Although wicked men were admitted into "mansions of bliss," they would be miserably disappointed. They would feel themselves to be in a situation similar to that of a rude savage, were he to be introduced into an assembly of highly cultivated men and women. They would find nothing congenial to their tastes. They would want to fly away to regions and companions better adapted to their affections. It is a decree of Heaven—a decree of the intelligent universe, and which, like the law of the Medes and Persians, cannot be changed—that, "without holiness, no man shall see the Lord." "The soul that sinneth, it shall die." "The wages of sin is death." The sinner will get his "wages." He will receive that which he merits—that which is his proper pay. As a man sows, so he must reap. Every man is his own poisoner, his own executioner. If the sinner dies it will be because he deserves to die. He will not have the compassion of the universe in his favor. He will have no one to take his part against God. He will suffer as the culprit pines in the dungeon—as the murderer dies on the scaffold. This is not a question of arbitrary punishment. It is a question of wages. It is a question of traveling on a certain road, which, if you travel long enough, you will necessarily reach the end; and the end is death.—Rev. W. L. Wells. The Religion of Morals.
By Churchman
It ought to be understood better than it seems to be on all sides, that religion is nothing if it does not concern moral conduct. Ritual, order, dogmatic teaching—everything is vain and lost unless the man is changed and made better in all that concerns the duties and relationships of life. Morals, indeed, are not religion—though, in the higher and better sense, it is impossible to distinguish between the two even in thought—but morals are an essential part of religion. Morals concern right-thinking and right-doing in the manifold every-day relations and employments. What is truthful, just, honest, right in principle, whether in speech or action, in buying or selling, and in the whole ordering of life—that is what is meant by the religion of morals. It means that religion is largely made up of morals, by as much as a life of right-doing chiefly consists in what men rightly think, do, and say in all common and ordinary affairs. This saying, doing, and thinking the right thing is not a matter of discretion, but a matter of obligation. More than that, it is a religious obligation. It is to be done because it is right, as for that reason, also, it is commanded of God. It is as right and obligatory as prayer or worship, or anything else which God commands. The whole thing, indeed, is summed up in the Lord's prayer, and the ten commandments, as everything is gathered up in the twofold but essentially one requirement, to love God and one's neighbor. This religion of morals, as the world looks at the matter, is chiefly the test of religion. "Those who profess and call themselves Christians" are almost wholly judged by the standard of moral conduct. The church is, by the world, judged in the same way. So, too, is the Christian religion. So, also, is its Founder. It is true he is acknowledged to have kept the whole law, not offending in one point, but his example, his teaching, and his church are conceived to be a success, and only so in proportion as they bring about a right way of acting and dealing between man and man. "And They Were Speechless."
THE shortest of creeds is that of the man who believes only what he understands. It may be stated in four words: "I believe in nothing." He cannot believe in his own existence; for the greatest physiologists know not what life is. He does not believe in magnetism; for Prof. Tyndall says he has no theory to explain it. This pithy anecdote shows how such a person must be a universal skeptic:— "I will not believe anything but what I understand," said a self-confident young man. "Nor will I," said another. "Neither will I," chimed in a third party. "Gentlemen," said one who sat close by, "do I understand you correctly that you will not believe anything you don't understand?" "I will not," said one; and so said the others. "Well," said the stranger, "in my ride this morning I saw some geese in a field eating grass. Do you believe that?" "Certainly," said the three unbelievers. "I also saw the pigs eating grass. Do you believe that?" "Of course," said the three. "And I also saw sheep and cows eating grass. Do you believe that?" "Of course," was again replied. "Well, but the grass which they had formerly eaten had turned by digestion to feathers on the backs of the geese, to bristles on the backs of the pigs, to wool on the sheep, and on the cows had turned to hair. Do you believe that, gentlemen?" "Certainly," they replied. "Yes, you believe it," he rejoined; "but do you understand it?" On Bible Study.
By Ellet Joseph Waggoner
[From an address by Elder J. H. Waggoner, before the General Sabbath-school Association at Battle Creek, Mich., November, 1884.] THERE is a great difference between reading and studying. This is true of the Bible; it is a truth which every Sabbath-school scholar needs to understand. Fifty years ago the principal labor of the Sunday-school scholar was to recite verses. The child who learned the most verses to repeat, received the largest number of credit cards. It is well to have the mind well stored with the words of Scripture, but it is quite possible to be able to repeat many verses, and yet be ignorant of their meaning. Indeed, it is not favorable to the thorough understanding of a subject to tax the memory too heavily. "A well balanced mind" is that where no one power is exalted at the sacrifice of another. I have seen rules for reading the Bible through so many times in a year; so many chapters each day, and so many additional on the Sabbath; and this without regard to the length or subject of the chapters. I was never successful in reading the Bible in this manner. It is not difficult to read several chapters in the historical parts of the Bible; but in most parts, if carefully read, one expression brings to mind another in some other place, and thus a chapter leads to the comparing of many other chapters. This is profitable reading. Paul directed Timothy to "meditate on these things." Unless we meditate and reflect upon the things that we read, our "understanding is unfruitful." We might as well read in an unknown tongue as to read in our own tongue, and yet have no understanding of that which we read. There is far too little attention paid to the understanding of children. With a fair exercise of the memory, a child may answer all the questions in a lesson, and repeat all the texts cited, and yet have no true knowledge of the subject treated in the lesson. There is a needless prejudice against "doctrinal preaching" and doctrinal teaching. This prejudice is not only needless, but it is pernicious. The doctrines of the Bible are neither more nor less than the truths of the Bible. The world is perishing because of the neglect of the doctrines of the Bible. The doctrine of the Sabbath is the truth of the Bible concerning the Sabbath. The distinction usually made between doctrinal and practical teaching should not be made. A correct faith lies at the foundation of a correct life; and a correct faith depends upon a proper understanding of the truths of the Bible. All Scripture has but one and the same object,—"that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. 3:17. Therefore all the doctrines of the Bible are practical; and if they are not made practical, there is a defect in the teaching. Doctrines and duties are closely related; they are inseparable. Children must be early taught to respect authority; and the true foundation of respect for all authority is reverence for God's word. I believe that children, as well as adults, need to understand the doctrines of the Bible. The importance, the necessity, of our present series of doctrinal Bible lessons for the Sabbath-schools, cannot be estimated. The fear is that they will not be thoroughly studied by the scholars, and intelligently and forcibly impressed by the teachers. Our young people need to realize that their eternal life is in the Son of God; that they must soon meet the most terribly trying ordeal. It must be stamped into their very being that there is no knowledge in death; no future life without a resurrection; and that the dead will be raised to glory and immortality when Christ comes. They must fully understand "the power and coming of our Lord Jesus Christ," in order that they be not deceived by false christs and lying miracles. Teachers should not be listless in this work, nor think lightly of it because it is "doctrinal" teaching. The safety of the pupils is concerned in this matter; their eternal life is at stake. Not a doctrine suited to the wants of the present and the future, not a point of "present truth," should be neglected. By careful attention to these things, our children may be made sensible of the dangers which now beset them, and the greater dangers which they soon must meet. They must be made to understand and to realize that the Bible is for them; that its truths are their truths; that Christ is their Saviour from present dangers, and that he is soon to appear for their deliverance if they trust his promises and the power of his blood, and reverence the authority of the word of God. Teachers bear great responsibilities, and they have great privileges. They that turn many to righteousness shall shine as the stars forever and ever. We cannot imagine any greater joy than that of the Sabbath-school teacher who brings his class of little ones, or of the youth rising to manhood and womanhood, and presents them to the Saviour at his coming, as trophies of divine grace, saved through his faithfulness. May God give us wisdom and grace to faithfully strive for such a crown. Hints on Studying.
By George H. Bell
SUCCESS in study depends largely on favorable conditions of the mind. It is a well-known experience that under certain circumstances, impressions are made that last through life. Trifling incidents are remembered without an effort, and unimportant scenes are as fresh after twenty or thirty years as they were on the day they occurred. On the contrary, many things that we labored long to acquire and tried hard to retain, have slipped away from us, we know not how.167 This difference is not wholly due to natural depravity or Satanic influence. These may tend toward causing us to drop the valuable and retain the worthless; but the chief reason why the memory has kept some things without an apparent effort, is because the mind was in a condition to receive impressions when these things happened, or when they were studied. The artist prepares the polished plate, and puts it into the camera; when the sun quietly and silently paints for him, in light and shade, the most perfect pictures. The mind is like the plate; it receives impressions most readily when it is passive; that is, when it is not anxious about receiving an impression; just as water will reflect an image better when placid than when disturbed. We often remember best by not trying to remember at all, but by simply giving the whole mind to the appreciation and enjoyment of our subject. Just as soon as one begins to cudgel his brain with the thought, "Now be sure to remember this!" just so soon the attention is partly turned aside from what he wishes to remember. His hold is weakened upon the very thing he wants to keep. A cloud, slight though it may be, has come between him and his subject; the sunlight is partially cut off, and his picture is dimmed. The best way is to be so wholly given up to the subject in hand that self, time, place, and circumstances will be wholly forgotten. When a thought has once taken possession of the mind in this way, it will be sure to return again. If the theme be historical, descriptive, or narrative, step right on to the scene of action, and let all pass before you in vision. See and hear and feel as you would if you had really been present. It will thus become a part of your own experience, and you will recall it as you do the events of your own life. Time after time these scenes will come back to you, till they will become too familiar to be lost. If the subject be philosophical, or meditative, let your mind drink in and assimilate the thought, without being hindered by any anxiety about remembering it. Whatever thoughts of others you deem worthy to be cherished, will thus mingle with your own until they seem a part of your own mind. If it is mere words you wish to remember, regardless of their meaning, this plan will not serve your purpose; you must look elsewhere for instruction in that art. Many people are much hindered in their studies by a hurried feeling. The thought continually comes up: "Well, now, I must hurry, for I fear I shall not have time to learn all my lesson!" If the time be short, all the more need there is of keeping the mind calm and clear. We cannot afford to have it unbalanced by distracting fears, and so unfitted for healthy action. Be deliberate, though you may not have five minutes for study. This is not inconsistent with decision and energy. But the most essential condition of success is that the mind should take pleasure in the very act of studying. So long as learning a lesson, or studying a subject, is regarded as a task, there can be but little real success. The mind is nourished by study, thought, as the body is by food; and both study and food should be relished in order to be serviceable. The relishing of food depends upon healthy conditions of the body; and true delight in study, especially the study of the Bible, depends on a healthy condition of body, mind, and spirit. This thought opens up a broad field,—one which we cannot attempt to explore,—but a few hints may be given. Our pleasure in study depends on the interest we take in the subject; our interest depends on the nature of the subject, a complete understanding of it, and a condition of character that will enable us to appreciate the truths presented. What we need to do, then, is to choose a worthy subject; ask the aid of the Holy Spirit to prepare the mind and heart to appreciate truth; and then give ourselves up wholly to the influence of that truth, with the sole purpose of being made better by it. Thorough, persistent study of this kind will soon become a satisfaction and delight, and will yield results that seem marvelous. If we cannot at once achieve all that is here set forth, let us aim in the right direction, follow the plan as nearly as possible, and see what will come of it.—G. H. B., in S. S. Worker. The Sabbath-School.
By Ellet Joseph Waggoner
LESSON FOR THE PACIFIC COAST—APRIL 14.
Inheritance of the Saints.
1. What was the nature and extent of the dominion given to Adam? 2. By what means did he forfeit it? 3. Who usurped the dominion? 5. Since Satan obtained the dominion by conquest, what would take place should he, in turn, be conquered by another? "When a strong man armed keepeth his palace, his goods are in peace; but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils." Luke 11:21, 22. 6. Immediately after the fall of Adam, what did the Lord say to the serpent? "And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." Gen. 3:14. 7. In this address to the serpent, how was Satan's final overthrow announced? "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Gen. 3:15. 8. By what means is the destruction of Satan accomplished? "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil." Heb. 2:14. 9. Who is the one here spoken of, whose death results in the destruction of the devil? "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man." Heb. 2:9. 10. Then who is the "seed" referred to in Gen. 3:15, who was to bruise the serpent's head? 11. When Christ destroys Satan, what will he gain? 12. What prophet foretold the winning back of the dominion which Adam lost? "And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem." Micah 4:8. 13. How extensive was the first dominion? "And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." Gen. 1:26. 14. And how extensive is the dominion over which Christ shall rule? "I will declare the decree; the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." Ps. 2:7, 8. Those who have followed the course of these lessons, will at once turn to Gen. 1:26-28 for an answer to the first review question. God gave Adam dominion "over all the earth," and "over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." This dominion, however, as we have seen, was given to Adam in a sinless state, with the design that it should not be marred by sin. Since it was a perfect dominion, as soon as sin should be introduced, it would be forfeited. The circumstances of the introduction of sin, are given in detail in the third chapter of Genesis. There we learn that the serpent, who is "the devil and Satan" (Rev. 20:2), was the one who caused our first parents to lose the dominion given to them. By this conquest, Satan usurped the dominion. A strong man may keep his goods in peace, but if a stronger than he comes, he will be overpowered, and his goods seized. So if Satan were overcome, it follows that he would lose that power which he usurped. Such an overthrow is announced in Gen. 3:15. In Heb. 2:9, 14 we learn that Jesus is the one who accomplishes the destruction of Satan. Then Jesus must be the "seed" who was to give Satan his mortal wound, by bruising his head. Christ has conquered Satan, and has thus obtained the right to all which Satan claims as his own. He has not yet completed the destruction, but when that is accomplished, then the dominion will be Christ's by right of conquest. At that time Micah 4:8 will be fulfilled, when the "first dominion" is restored. As this dominion embraced the whole world, so the Lord, who, in spite of Satan's usurpation, has ever remained the real owner of the universe, has promised that he will give to Christ "the uttermost parts of the earth" for a possession.