Reader, we should deeply ponder this. The effort to induce Israel to worship God in Egypt reveals a far deeper principle than we might, at first sight, imagine. The enemy would rejoice, at any time, by any means, or under any circumstances, to get even the semblance of divine sanction for the world's religion. He has no objections to such religion. He gains his end as effectually by what is termed "the religious world" as by any other agency; and hence, when he can succeed in getting a true Christian to accredit the religion of the day, he gains a grand point. As a matter of actual fact, one knows that nothing elicits such intense indignation as the divine principle of separation from this present evil world. You may hold the same opinions, preach the same doctrines, do the same work; but if you only attempt, in ever so feeble a manner, to act upon the divine commands, "From such turn away" (2 Tim. iii. 5.), and "Come out from among them" (2 Cor. vi. 17.), you may reckon assuredly upon the most vigorous opposition. Now how is this to be accounted for? Mainly by the fact that Christians, in separation from this world's hollow religiousness, bear a testimony for Christ which they never can bear while connected with it. There is a very wide difference between human religion and Christ. A poor, benighted Hindoo might talk to you of his religion, but he knows nothing of Christ. The apostle does not say, If there be any consolation in religion; though, doubtless, the votaries of each kind of religion find what they deem consolation therein. Paul, on the other hand, found his consolation in Christ, having fully proved the worthlessness of religion, and that, too, in its fairest and most imposing form. (Comp. Gal. i. 13, 14; Phil. iii. 4-11.) True, the Spirit of God speaks to us of "pure religion and undefiled;" but the unregenerate man cannot, by any means, participate therein; for how could he possibly take part in aught that is "pure and undefiled"? This religion is from heaven, the source of all that is pure and lovely; it is exclusively before the eye of "God and the Father;" it is for the exercise of the functions of that new nature with which all are endowed who believe on the name of the Son of God. (John i. 12, 13; James i. 18; 1 Peter i. 23; 1 John v. 1.) Finally, it ranges itself under the two comprehensive heads of active benevolence and personal holiness,--"To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." (James i. 27.)