February 11, 1889

“Front Page” The Signs of the Times, 15, 6.

E. J. Waggoner

Baron Hirsch, the intent of Jewish philanthropist, who recently gave $40,000,000 for unsectarian education in Russia and elsewhere, has advised his co-religionists to abandon their exclusiveness and merge themselves in other nations, and religions, especially the Christian. The suggestion is not, however, received with much favor by Jews generally. Judaism has been modified much of late years, but not in the direction of real Christianity; its trend seems to be toward infidelity, or rationalism, so-called. The synagogue graduates more skeptics than Christians.SITI February 11, 1889, page 75.25

The Voice publishes some interesting statistics relative to the liquor business of the country for the year ending June 30, 1888. During the year the number of liquor dealers decreased to 20,843, but notwithstanding this fact, the amount of liquor consumed was greater than for the previous year. This condition of affairs is attributed to the fact that high license in several States has driven small dealers out of the business, but without diminishing liquor drinking. These figures are eloquent in condemnation of high license, and in behalf of absolute prohibition of the liquor traffic.SITI February 11, 1889, page 75.26

The Jesuits rule. In the New Catholic University of Montreal, the Jesuits have two colleges which they wish to remain independent of university control. The bishops were determined that these colleges should be dependent on the university. Appeal was made to the Pope, and his decision is that the colleges are to retain their independence, but to give no higher degree than Bachelor of Philosophy. In all such contests the society founded by Ignatius Loyola always wins. Few indeed know the influence it is exerting in the politics of nations as well as in the early Roman church.SITI February 11, 1889, page 75.27

That leprosy is really contagious has been demonstrated by actual experiment in the Sandwich Islands. A Hawaiian convict who had been condemned to death, had his life spared on condition that he should be inoculated with leprosy, by way of experiment. The inoculation took place three years ago, and the unfortunate man is now a tubercular leper. The experiment was, however, scarcely necessary, as the fact that Father Damien, the priest who went to reside in the leper island some years ago, has become a leper. Men have now learned by actual experiment, that which they might have learned long since from the Bible, if they had only been willing to receive its testimony.SITI February 11, 1889, page 75.28

Never was there a period in the history of the world when the followers of Christ had need of greater watchfulness than the present. Deceptions are abroad in the land, and on every side men are striving to draw away disciples after themselves. With feigned words they would make merchandise of souls, and they do they do lead away the unwary. But none need be deceived. The Lord says: “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” The law and the testimony means simply the commandments of God, and the testimony which from time to time he has given through inspired men; these are the touch-stone, and whoever rejects any part of God’s truth is not to be trusted. However plausible the teaching, however smooth the words of such teachers, the Lord says, “There is no light in them.” This is the test to which everything must be brought, and that which will not stand the test must be rejected.SITI February 11, 1889, page 75.29

In commenting upon the late address of the Pope before the Sacred College, America, a Chicago paper remarks that “this address of Leo XIII. possesses the deepest interest for Americans. It is a notification to the 7,200,000 Roman Catholics in the United States that their supreme allegiance is due not to the Republic, but to the pontificate. If this claim were merely the garrulous utterance of an old man jealous of the authority and the prestige that has departed from his office, Americans could afford to dismiss it with a smile. But it is the expression of the pivotal dogma upon which revolves the mighty system of Roman supremacy over its children among the children of the earth. It is the doctrine subscribed to by over eight thousand priests, and preached by them to over ten thousand organizations, to over seven million American citizens. Worse than this it is the un-American theory inculcated by alien teachers in 2,700 parochial schools to over five hundred and thirty-seven thousand American children.”SITI February 11, 1889, page 75.30

Those who reject the writings of Moses must get very little satisfaction, comfort, or help from the record of our Saviour’s temptation in the wilderness, and how he met successfully the prince of darkness at that time. Three times he is assaulted by the powerful tempter (Matthew 4:1-11); three times Jesus meets his assault with scriptures drawn from the great treasure house of the writings of Moses. The first time he uses Deuteronomy 8:3; the second, Deuteronomy 6:16; the third, Deuteronomy 10:20. He, in whom dwelt “all the treasures of wisdom and knowledge,” drew from the arsenal of God’s word his weapons of defense. If Divinity veiled by humanity needed these to conquer, how much more do we. But those who reject Moses will virtually reject the temptations of Christ, as being merely traditional or allegorical. Most truly said the Master: “For had ye believed Moses, ye would have believe me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” John 5:46, 47. There are the same evidences to the truth of the Pentateuch as to the truth of the Gospels. The Bible as one.SITI February 11, 1889, page 75.31

“Thoughts on John 14” The Signs of the Times, 15, 6.

E. J. Waggoner

The fourteenth chapter of John is one of the most comforting chapters in the Bible. It was intended to comfort those to whom it was spoken, and not them alone, but all the disciples of Christ, till the end of time. The opening words indicate this: “Let not your heart be troubled.” Christ had told them that he was going to leave them, and their hearts were troubled. They loved Jesus; they wanted to be with him. And so he proceeds to comfort them with words that have been a joy and solace to many a weary, troubled heart. “In my Father’s house are many mansions.” “I go to prepare a place for you.” There is abundance of room, but it was necessary that Christ should prepare a place for each one, by his death and subsequent ministration in the heavenly sanctuary. But this is not all. “And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am there ye may be also.” And this promise is as sure as the word of God. Many times is this promise repeated. “To them that look for him shall he appear the second time.” When the time came for him to depart, and the sorrowing disciples saw him ascend to Heaven, the assurance was given, “This same Jesus...shall so come in like manner as ye have seen him go into Heaven.” Separated from him whom they love, sojourners in a strange land, the children of God have the blessed hope that their Lord himself will some day come to take them home.SITI February 11, 1889, page 75.32

Some who profess to be followers of Christ say, “Don’t be scared with the idea that the Lord is coming; he may not come for a thousand years. There is no need for alarm.” What reason has the child of God for fear? Paul says that we are to comfort one another with the promise that the Lord will come to receive us unto himself. Christ says that when we see the signs that indicate his speedy approach, we must look up and lift up our heads, for our redemption draweth nigh. The willing and obedient child does not run and hide at his father’s return. The wicked may tremble, and call for the rocks to fall on them and hide them from the wrath of the Lamb; but the righteous will say, “This is the Lord; we have waited for him, we will be glad and rejoice in his salvation.”SITI February 11, 1889, page 75.33

At the request of Philip, “Lord, show us the Father,” Christ presents another comforting thought: “Have I been so long time with you, and hast thou not known me, Philip?” Indeed they knew Christ. They had seen his labors of love and self-denial. He had never slighted the poor and needy. They had seen him moved with compassion when he miraculously fed the famishing multitude. They had seen him stop to heal the sick, when excessive labor had well-nigh exhausted his strength. They had seen him moved to tears at the grave of Lazarus. They had heard his gentle words of reproof and encouragement to the erring. And as he saw the care and trouble caused by sin, they had heard him say, in tones of love and pity, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” They knew him to be a tender, loving, pitying friend. And so he says, “Have I been so long time with you, and hast thou not known me?” The answer might be, Yes, but how does this answer the question? Why, “He that hath seen me hath seen the Father.” “I and my Father are one.” All the goodness and loveliness, the tenderness and pity, exhibited in the life of Christ, were but a representation of the nature of the Father. As Paul says, “God was in Christ, reconciling the world unto himself.”SITI February 11, 1889, page 75.34

Many persons picture God as the stern Judge, and Christ as the loving Saviour; but they do not thus divide their offices. “God is love.” That is his nature. “God commendeth his love toward us, in that while we were yet sinners Christ died for us.” Comforting thought, that both Christ and God are interested in, and anxious for, our salvation. Would we know the extent of God’s love? “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.” It was an infinite sacrifice, and was the result of infinite love.SITI February 11, 1889, page 75.35

But blessings rejected turn into curses, and the fact that God is love will not prevent his wrath from being visited upon those who despise his love. And in this, still, Christ and the Father are one. It is “from the face of Him that sitteth upon the throne, and from the wrath of the Lamb,” that the wicked seek to be hid. But none need to suffer this wrath, for all Heaven is interested in our behalf. They that are for us are more than they which are against us. God is willing that we should be called his sons. “And every man that hath this hope in him purifieth himself even as He is pure.” W.SITI February 11, 1889, page 75.36

“Unprofitable Servants” The Signs of the Times, 15, 6.

E. J. Waggoner

A very important lesson is conveyed by our Lord’s illustration in Luke 17:7-10. It is not among Catholics alone that it is considered possible to perform works of supererogation. There are very many who, by their actions at least, hold that they can place God under obligations to them. Love of approbation, and the overvaluing of one’s own deeds, are so universal that there are very few who do not at times have some traces of that disposition. With some the idea obtains that God keeps a debit and credit account, charging each individual with his evil deeds, and giving him credit for all his good deeds, and that if the good overbalance the evil, then God owes him a reward. With this idea, more or less clearly defined, most worldlings flatter themselves that their case will be all right at the last.SITI February 11, 1889, page 75.37

Many professors often imagine that God is under some obligation to them, and they manifest it in various ways. If they have given somewhat liberally to the cause of God, and have not been prospered as they think they should be, they withhold their gifts. They do not propose to work for the Lord unless they can receive at once large returns on the investment. Others find it difficult when times are hard to make as good a living for their families as they desire, and so they say, “We cannot afford to keep the Sabbath.” As much as to say, “If God does not furnish me with everything I want, he need not expect my services.” Still others look for their reward in appreciation of their work by their brethren. If their efforts are not estimated at their true value, they become discouraged, and refuse to work because they are not appreciated.SITI February 11, 1889, page 75.38

Now against all feeling of this kind, our Lord utters a rebuke. Summing up the case, he says: “So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do.” The truth is that the obligation is upon the side of man. The fact that God created us and preserves us alive, places man under obligation to give his whole service to God. Jeremiah says, “It is of the Lord’s mercies that we are not consumed.” Every moment of man’s life places him under greater obligation to God than he can ever hope to fulfill. And as this mercy is extended to all, it is not alone the professed Christian who owes service to God. Sinners are under as much obligation to God as though they had made a profession to serve him. But if we repent, and obey the commandments of God in every particular, how does the case stand then? We are still unprofitable servants. God is none the richer for our service. There is a vast amount of sin that we have committed in the past, and as we can do no more than our duty from day to day, we are still largely in debt. Were it not that Christ has been set forth “for the remission of sins that are past, through the forbearance of God,” the best of men would fail to obtain Heaven.SITI February 11, 1889, page 75.39

And so after all that has been done, eternal life must be “the gift of God, through Jesus Christ our Lord.” A proper appreciation of this would serve to keep us humble, and prevent many mistakes made on account of our self-sufficiency. Let us be careful lest we become lifted up because of the faith that we have, and so lose the grace of God which is promised to the humble. The more real faith we have in Christ the more will we acknowledge our entire dependence upon him, and our own utter weakness. Let us heed these words of the apostle: “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.” Romans 12:3. W.SITI February 11, 1889, page 75.40

“Perils in Both Country and City” The Signs of the Times, 15, 6.

E. J. Waggoner

That not only in difference to spiritual things, but positive factor religion, is rapidly increasing throughout the land in both city and country, is a fact no longer to be disguised. Our readers are aware of the facts recently brought out in the conference of the evangelical ministers in New York, relative to the deplorable spiritual condition of the city; and it will be remembered that in the Syracuse convention one minister made the statement, which was not challenged, that the proportion of church-goers was no greater in the country than in the city. The following from the New York Christian Advocate is to the same import:-SITI February 11, 1889, page 75.41

“Spirits in Prison” The Signs of the Times, 15, 6.

E. J. Waggoner

Somebody, we do not know who, asks for an explanation of certain texts which he thinks seem to conflict with the doctrine of the sleep of the dead. We herewith answer the last text that he mentions; the others will receive attention at another time. He says:-SITI February 11, 1889, page 75.42

“It has been suggested that the preaching to the spirits in prison, referred to in 1 Peter 3:19, 20, was done by Christ between his death and his resurrection. Please explain through the SIGNS OF THE TIMES.”SITI February 11, 1889, page 75.43

We wish first to say that a suggestion does not prove anything. The man who reads a plain declaration of the Scripture, and then listens to suggestions of doubt, will have all the opportunity that he desires for doubt. Satan is always ready with suggestions against the truth of God, and those who entertain them do so to their own ruin. If suggestions were to be considered as worthy of comparison with plain, positive proof, nothing could stand; for it is possible to suggest anything.SITI February 11, 1889, page 75.44

Following are the verses referred to, together with the eighteenth:-SITI February 11, 1889, page 75.45

“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit; by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.” 1 Peter 3:18-20.SITI February 11, 1889, page 75.46

Now let us read this carefully, to see just what it tells us. After stating that Christ, the Just One, once suffered for the sins of the wicked world, it tells us how he suffered—“being put to death in the flesh.” Next it tells us that he was made alive by the Spirit; then it says that it was by this same Spirit that he went and preached to the spirits in prison; and lastly, it tells us when this preaching was done—“when once the longsuffering of God waited in the days of Noah, while the ark was a preparing.” There you have the whole story. There is not a hint that the preaching was done by Christ between his death and his resurrection. On the contrary, it is stated that the preaching was not done at all by Christ, but that he did it by the Spirit. Now turn to Genesis 6:3, and you will see that in the days of Noah, while the ark was preparing, the Spirit of God was working among the people: “And the Lord said, My Spirit shall not always strive with man, for that he also is flesh; yet his days shall be an hundred and twenty years.”SITI February 11, 1889, page 75.47

The preaching, then, was done by the Spirit, the same Spirit which brought Christ again from the dead. But how about the spirits being in prison? How were they in prison? A few texts will answer this. First, we remember that the antediluvians were exceedingly wicked. The Bible says that “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” Genesis 6:5. But sin is a bondage, as the wise man says: “His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.” Proverbs 5:22. And the apostle Peter, speaking of those who by their deceitful wantonness seduce those who have escaped from the snare, says: “While they promise them liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought in bondage.” 2 Peter 2:19.SITI February 11, 1889, page 75.48

The work of Christ is to save men from the bondage of sin. Matthew 1:21; Galatians 1:4. Read also Paul’s account, in the seventh of Romans, of his bondage to sin, and of his deliverance. And it is by the Spirit that this deliverance is effected. When Christ stood up in the synagogue at Nazareth, he read these words, which he said were fulfilled in him:-SITI February 11, 1889, page 75.49

“The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.” Luke 4:18, 19.SITI February 11, 1889, page 75.50

In the passage from which Christ read (Isaiah 61:1), it says plainly, “the opening of the prison to them that are bound.” Bound with what? Why, with the cords of their sins.SITI February 11, 1889, page 75.51

Read now Psalm 102:19, 20, where it says that the Lord “hath looked down from the height of his sanctuary; from Heaven did the Lord behold the earth, to hear the groaning of the prisoners; to loose those that are appointed to death.” From this we learn that those to whom the Spirit preaches deliverance are not dead, but are only “appointed to death.”SITI February 11, 1889, page 75.52

And now read Hebrews 2:14, 15, where the apostle says of Christ:-SITI February 11, 1889, page 75.53

“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; and deliver them who through fear of death were all their lifetime subject to bondage.”SITI February 11, 1889, page 75.54

Whom did he come to deliver? Those who all their life-time were subject to bondage? How were they thus in bondage? Through fear of death? What is it that brings the fear of death? It is sin; for “the wages of sin is death.” Romans 6:23. So then, Christ came to deliver them who were held in the bondage of sin. This is just what he came for, and this he does by the Spirit, which both convicts and converts. It was this same Spirit by which the gospel of deliverance was preached to the antediluvians; but they rejected it, and so were lost.SITI February 11, 1889, page 75.55

This is just what we learn from 1 Peter 3:18-20. It is Scriptural and reasonable. In an article in another column, entitled “Charging God Foolishly,” we shall show how contradictory and dishonoring to God is the theory that the preaching referred to was done by Christ himself, in the interval between his death and his resurrection. W.SITI February 11, 1889, page 75.56

“A Fallacy Exposed” The Signs of the Times, 15, 6.

E. J. Waggoner

A short time ago we heard one of the ministers of Oakland read an essay to his congregation on Sunday observance. It was one of a combination of discourses designed to stir the people up to see the necessity of a State Sunday law, but one of the illustrations used was most unfortunate. It is well known that the strongest plea for a Sunday law is on the ground that the working man is ground down by soulless corporations. Pathetic stories are told of conscientious men who would like to keep Sunday, and who feel that they ought to, but who are not able to follow out their conscientious convictions lest they should lose their place.SITI February 11, 1889, page 75.57

The preacher was showing how strictly Sunday ought to be observed, and how God’s blessing follows its strict observance. He told of a man with whom he was acquainted in Chicago, who was forced to drive on a street-car for a living. When it came Saturday night his employers required him to work the next day, but he refused, saying that he could not work on “the Sabbath,” and that he would throw up his job. The managers, however, concluded that so conscientious a man would be valuable, and did not discharge him, but gave him constant employment after that. He also mentioned the case of the young man who was discharged by Stephen Girard, because he refused to help load a ship on Sunday. The young man wandered around for several weeks in search of employment, and finally found an excellent place in a bank, to the managers of which he was recommended by Girard himself, as a model of conscientious honesty.SITI February 11, 1889, page 75.58

If this proves anything, it proves that the talk about a Sunday law being a necessity in order that the laboring man may keep Sunday in accordance with the dictates of his own conscience, is all cant. It proves that there is no necessity whatever for any Sunday law. Everybody who wants to keep Sunday can do so without a law, and nobody can hinder him; while those who do not want to keep Sunday will not think those who make a law compelling them to. The only necessity there is for a Sunday law is in the selfishness of those who are clamoring for it.SITI February 11, 1889, page 75.59

“Saints of God. Romans 1:7” The Signs of the Times, 15, 6.

E. J. Waggoner

“Paul, a servant of Jesus Christ, ...to all that be in Rome, beloved of God, called to be saints; grace to you, and peace, from God our Father and the Lord Jesus Christ.”SITI February 11, 1889, page 75.60

The first seven verses of the book of Romans constitute the introduction to the epistle-the salutation; but those who have read the preceding articles of this series will conclude, if they never thought of it before, that there is a world of thought conveyed even in one of the greetings of the apostle Paul. Not one word did he write in vain. The expression to which we wish to call especial attention in this article is, “called to be saints,” or, more properly, “called saints.”SITI February 11, 1889, page 75.61

The word “saints,” is used throughout the Bible to denote the people of God, both while they are in this world, and after they have been redeemed. Paul, when on his missionary journeys, gathered money for the poor saints at Jerusalem. Romans 15:25, 26; 1 Corinthians 16:1. Three other epistles he addressed respectively as follows: “To The saints which are at Ephesus” (Ephesians 1:1); “to all the saints in Christ which are at Philippi” (Philippians 1:1); and “to the saints and faithful brethren in Christ which are at Colosse.” Colossians 1:2. In short, it is generally used as synonymous with “Christian.” This should serve to give us an exalted idea of what it is to be a Christian, rather than an inferior idea of what it is to be a saint.SITI February 11, 1889, page 75.62

The Roman Catholic Church, with the arrogance characteristic of it, has assumed the prerogative of making saints. It holds that a saint is far different from the ordinary Christian, and confers the title of “saint” upon men long dead, much as a college will grant a post-graduate degree to one who since graduation has been particularly successful in certain lines of work or study. But this is wholly a perversion of the Bible use of the term, for it properly belongs to all who are in Christ.SITI February 11, 1889, page 75.63

A saint is one who is sanctified. The two words have a common derivation. Paul addressed his first epistle to the Corinthians, “unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints.” 1 Corinthians 1:2. Sanctification is not, as some imagine, a special grace bestowed upon certain Christians, but is the condition of all who are truly Christians. All who are in Christ Jesus are sanctified, and for this reason they are called saints. The modern idea that a many may live for years in a justified state before God, and still know nothing of sanctification, is but another phase of the Roman Catholic idea that a saint is an extraordinary Christian-something more than a Christian. To be sanctified is looked upon, not as a necessity, but as a privilege granted to a few; and the result is a lowering of the standard of simple Christianity.SITI February 11, 1889, page 75.64

The word rendered “sanctified,” means to consecrate, to devote to religious uses. The word rendered “saint,” signifies the person or thing so devoted or set apart. I will quote the first definitions both of the Greek and the Latin words that are so rendered: “Agios (hagios) “devoted to the gods, (Latin, Sacer); and so I, in good sense, Sacred, holy.” Liddell and Scott. The Latin word sanctus, which is rendered “saint,” is from the verb sancio, which is defined, “to render sacred or inviolable by a religious act; to appoint as sacred or inviolable.” As used of legal ordinances, or other public proceedings, it meant, “to establish, appoint, decree, ordain; also to make irrevocable or unalterable.” Harper’s Latin Dictionary. These definitions will materially aid the reader in his understanding of sanctification, a subject which we can at this time scarcely more than hint at. In harmony with these definitions is the following comment by Dr. Barnes on the word “saints“:-SITI February 11, 1889, page 75.65

“The radical idea of the word is, that which is separated from a common to a sacred use, and answers to the Hebrew word Kadosh. It is applied to anything that is set apart to the service of God, to the temple, to the garments, etc., of the priests, and to the priests themselves. It was applied to the Jews as a people separated from other nations, and devoted or consecrated to God, while other nations were devoted the service of idols. It is also applied to Christians, as being a people devoted or set apart to the service of God. The radical idea, then, as applied to Christians, is that they are separated from other men, and other objects and pursuits, and consecrated to the service of God. This is the peculiar characteristic of the saints.”SITI February 11, 1889, page 87.1

To be a saint of God is to be sanctified or consecrated to his service. The process is this: God calls all men. “The Spirit and the bride say, ...Whosoever will, let him take the water of life freely.” Revelation 22:17. This call is extended to all men indiscriminately. The Spirit strives with every soul. At the door of every heart Christ stands and knocks. Some hear his voice, and open to him. This is an invitation for him to take complete possession. It is a surrender of self to God; a yielding to him to be his bond-servant. This surrender of self to God, that his will may be the rule in every act, word, and thought, is the act of consecration to God. It must be a voluntary act on the part of the individual, yet it is the love of Christ which constrains to the act. The individual, having counted the cost, has deliberately given up the world with its sinful pleasures, has renounced all purpose and desire to have his own way, and has accepted Christ as his sole Master. He is then devoted to the service of God, and is therefore sanctified, a saint of God.SITI February 11, 1889, page 87.2

From this is appears that sanctification does not necessarily imply perfection of character, in the sense that the expression is commonly used. The individual at first has no Christian character. The character is not changed in a moment from imperfection to perfection; but the yielding of one’s self to Christ, for him to work in the soul that which is good, may be the work of a moment. Old things are now passed away, and a new life begins. Although he does not attain at a single bound to the measure of the stature of the fullness of Christ, he is not condemned, because all his acts are wrought in God. He is not sanctified because he is holy, but he is sanctified because he has put himself into the hands of God to be made holy.SITI February 11, 1889, page 87.3

Perhaps the following criticism by Olshausen, upon the word rendered “saints,” may make the matter more clear:-SITI February 11, 1889, page 87.4

“The word in its immediate signification denotes no degree of moral perfection (the Corinthians, who were in so many respects deserving of blame, are called hagioi, saints), but refers to the separation of believers from the great mass of the kosmos, the Gentile world. Yet it doubtless also implies that Christians have been made partakers of the principle of a higher moral life, which, as in a course of development, is gradually to pervade the whole man, and produce perfect holiness. Now this principle is the Spirit of Christ, so that Paul’s idea ‘made us accepted in the beloved,’ is also applied to the conception of hagios. Christians are holy on account of Christ who lives in them, and who is their true life.”SITI February 11, 1889, page 87.5

Says the apostle Paul: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God.” Colossians 3:1-3. The phrase, “the higher Christian life,” as applied to a condition higher than that of simple acceptance with God, is false and misleading. The Christian life is the highest life there is. It is a life in Christ, who sits at the right hand of God in Heaven. Less than this is not a Christian life.SITI February 11, 1889, page 87.6

The object of this article is not to lower anybody’s conception of sanctification, or saintship, but to elevate their conception of what it is to be a Christian; to impress upon the mind the fact that one who is not sanctified in Christ Jesus, and thus a saint of God, is not a Christian. Neither is it designed to discourage anybody. It would be false and cruel sympathy that would seek to encourage one by representing the Christian life as a low plane of living. The true way is to set forth the Christian life in its true light, and then point out the source of help.SITI February 11, 1889, page 87.7

The Christian life is continual progression. The Christian is a disciple, a learner; he is one who is engaged in a warfare, continually gaining victories; he is one running a race, ever drawing nearer the goal, which is “the mark for the prize of the high calling of God in Christ Jesus.” His Master in the school is Christ, whose yoke he has taken, and from whom he learns; his leader in the battle is Jesus Christ, who, as Captain of the Lord’s host, has all power in Heaven and earth to impart to his faithful followers, so that they may be more than conquerors through Him who loves them; and in the race that is set before them, they are to run with perseverance, “looking unto Jesus.” And so, “we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” 2 Corinthians 3:18. W.SITI February 11, 1889, page 87.8

“Charging God Foolishly” The Signs of the Times, 15, 6.

E. J. Waggoner

In the article entitled “Spirits in Prison,” we have given the explanation of the words of Peter, that Christ was “quickened by the Spirit, by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing.” We saw that the preaching was done by the Spirit, when before the flood it strove with men who were in bondage to their own corrupt desires. We propose now to show the folly and the wickedness of the theory that the preaching was done by Christ between his death and his resurrection.SITI February 11, 1889, page 87.9

We will first quote the words of two eminent theologians, which voice the popular sentiment concerning this text. Archdeacon Farrar, in “Early Days of Christianity,” speaks of this text as showing that there is hope for those who die in their sins, and says:-SITI February 11, 1889, page 87.10

“Of all the blunt weapons of ignorant controversy employed against those to whom has been revealed the possibility of a larger hope than has been revealed by Augustine or Calvin, the bluntest is the charge that such a hope renders null the necessity for the work of Christ. As if it were not this very hope which gives to the love of Christ its mightiest effectiveness! We thus rescue the work of redemption from the appearance of having failed to achieve its end for the vast majority of those for whom Christ died.”-Chapter 7.SITI February 11, 1889, page 87.11

Dean Alford also, in his comments on the text, says that the inference to be drawn from it, which with him is the same as Farrar’s, “is one which throws light on one of the darkest enigmas of divine justice; the cases where the final doom seems infinitely out of proportion to the guilt which incurred it.”SITI February 11, 1889, page 87.12

And so man, in order to fathom the mind of God, will deliberately belittle sin, and will presume to judge how much punishment is due for the commission of certain sins! If the severest punishment that God ever inflicts is not justly due those who corrupted their way, and obstinately resisted his pleadings for a hundred and twenty years, each year growing more and more bold in their rebellion, we should like to know what sin would merit the vengeance of God, and everlasting destruction.SITI February 11, 1889, page 87.13

Again, the view which we combat actually charges God with acting rashly, in punishing people who did not deserve it. For if there were some of the antediluvians who in the time of Christ were fit subjects for the preaching of the gospel, then they ought not to have been destroyed in the flood. It would seem as though reverence of God ought to be sufficient to deter his professed ministers from making such charges against him.SITI February 11, 1889, page 87.14

It is said that “by the theory that Christ preached while in hades, we rescue the work of redemption from the appearance of having failed to achieve its end for the vast majority of those for whom Christ died.” Who has the right to say that the gospel has not achieved its end unless everybody is saved? The Bible nowhere teaches us to expect that all will be saved. When one came to Christ and asked, “Are there few that be saved?” he replied:-SITI February 11, 1889, page 87.15

“Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in, and shall not be able.” Luke 13:23, 24.SITI February 11, 1889, page 87.16

In the sermon on the mount, he also said: “Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat; because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” Matthew 7:13, 14.SITI February 11, 1889, page 87.17

Thus we see that the Lord himself teaches us that all men will not be saved. Why will men do violence to a text, in order to draw from it an inference which contradicts the plain declaration of Christ?SITI February 11, 1889, page 87.18

Note that the theory Christ descended into hades to preach to the dead, does teach the doctrine of probation after death, and universal salvation. In fact, the doctrine of probation after death, inevitably runs into that of universal salvation. For if God, in order to be just, must grant another probation to those who remain impenitent at the close of the first, he must also grant another to those who remain impenitent at the close of the second, and so on until all have been converted. But this, as we have seen, contradicts the plain word of God.SITI February 11, 1889, page 88.1

The theory of future probation, or probation after death, which is built almost solely on this false interpretation of 1 Peter 3:18-20, is nothing else than the Roman Catholic doctrine of purgatory, with its attendant prayers for the dead. For if we must pray for those who are on probation before death, as we assuredly ought, then it follows that we ought to pray for those on probation after death, if there were any such.SITI February 11, 1889, page 88.2

Not only so, but we ought in that case to pray to them, in the sense that the Catholics pray to them, namely, to ask their intercession for us. For if the dead are on probation, they are in as good ease as we are, who are also on probation; and since we are exhorted to pray for one another, we ought to ask the dead to pray for us, as well as to pray for them. In fact, there is no absurdity of Catholicism or Spiritualism which does not legitimately follow from the theory that Christ went after death to preach to people in hades.SITI February 11, 1889, page 88.3

Finally, take notice that all these absurdities and false doctrines come from the unscriptural theory that the dead are conscious, and thus capable of listening to preaching. If men believed what the Scripture says, that “the dead know not anything,” they could not take the position Farrar and Alford and so many thousands of professed Christians do, in regard to 1 Peter 3:18-20. We have already fully shown the fallacy of that theory; but we will in conclusion quote a few texts which, if men will adhere to them, will keep them from such false and unnecessary conclusions.SITI February 11, 1889, page 88.4

“Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” Ecclesiastes 9:10.SITI February 11, 1889, page 88.5

“The dead praise not the Lord, neither any that go down into silence.” Psalm 115:17.SITI February 11, 1889, page 88.6

“For the grave cannot praise thee, death cannot celebrate thee; they that go down into the pit cannot hope for thy truth.” Isaiah 38:18.SITI February 11, 1889, page 88.7

“Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” Psalm 146:3, 4.SITI February 11, 1889, page 88.8

Let us hold to the plain statements of the Bible, and not be carried away with the suggestions of the enemy. “Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” W.SITI February 11, 1889, page 88.9

“Baptized by Fire” The Signs of the Times, 15, 6.

E. J. Waggoner

How often do we hear people ask the Lord to baptize them with the Holy Ghost and with fire! But they do not know for what they are asking. They connect in a vague sort of way Matthew 3:11 and Acts 2:3, and suppose the latter to be the fulfillment of the former. But even though the cloven tongues were as of fire, and although they were upon all, the disciples were not in any sense baptized with the tongues or the fire. Baptize means to immerse, not to sit upon. They were on the day of Pentecost baptized with the Holy Spirit. The room in which they were was filled with the divine, life-giving influence, and they were literally immersed in the Holy Spirit, and the tongues were but another manifestation of the same Spirit.SITI February 11, 1889, page 88.10

There are two classes spoken of by John in Matthew 3:11. One class-the faithful-will be baptized with the Holy Spirit; the other-the wicked-will be baptized by fire; immersed in the lake of fire (Revelation 20:15), and utterly burned up. Revelation 20:9. This application of Matthew 3:11 is shown to be correct, by the next verse: “He shall baptize you with the Holy Ghost, and with fire; whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.”SITI February 11, 1889, page 88.11

Let no one pray, therefore, to be baptized with fire, unless he wishes the Lord to burn him with fire.SITI February 11, 1889, page 88.12

“Is this Orthodoxy?” The Signs of the Times, 15, 6.

E. J. Waggoner

On a recent Sunday the representatives of the press visited the Chicago churches to find out three things: 1. Why do so many more women than men attend church? 2. Do the ministers still believe in hell? 3. Is orthodoxy dying out?SITI February 11, 1889, page 88.13

The liberals believe that orthodoxy was decaying; that is, if orthodoxy meant the teaching of the Scriptures. Of course this was denied by the conservatives. As regards their belief in hell, the Congregationalist of the 17th ult. says:-SITI February 11, 1889, page 88.14

“With the same exception [the liberals in belief], all expressed their firm belief in hell as a place of punishment, some describing it as made by the sinner himself, and carried in his own breast, but all agreeing that it means banishment from the presence of God. Of course no one believes in it as a place of literal fire and brimstone.”SITI February 11, 1889, page 88.15

If this is not a departure from the orthodoxy of a few years ago, we are not able to comprehend terms. The ministers of those days and their converts who exist still, among the Methodist, Baptist, Presbyterian, and Congregationalist churches, believe in hell as a place of literal fire and brimstone. Many of their ideas were erroneous, contrary to reason and fact, especially as regards eternity of torment. But the present view is not less unscriptural. If hell is within the sinner, the Universalist doctrine is true. If hell is “banishment from God,” that is just what would please the sinner; for “God is not in all his thoughts.” He desires not the presence of God, or thoughts of his presence. Banished alone, then, would, instead of being a punishment to him, be the reverse. And the greater the sinner, the more he would desire to be far from the presence of the Lord, and the less would be his punishment. The more he sinned, the harder would become his heart, the more benumbed his conscience, the less he would suffer. And this is orthodoxy! What more could infidelity ask in this direction? We prefer to believe the word of God. “And whosoever was not found written in the book of life was cast into the lake of fire.” Revelation 20:15.SITI February 11, 1889, page 88.16

“Back Page” The Signs of the Times, 15, 6.

E. J. Waggoner

According to the report of the Board of Excise, there are in New York City 8,780 places licensed to sell intoxicating liquors. Of these 7,391 are saloons, 5,862 of which sell distilled liquors. Commenting on this report, the Christian at Work says that “there are just 5,862 more liquor saloons in that city than there should be.” We think that there are 7,361 more saloons than there ought to be, and just 8,780 more places where liquor is sold than is for the good of the city. The sale of intoxicating liquors, to be used as beverages ought to be absolutely prohibited, not only in New York, but in every city and village in the land.SITI February 11, 1889, page 88.17

The Samoan difficulty seems to be growing more serious each week, and fears are expressed in some quarters that war between the United States and Germany may result from the present condition of affairs in those islands. Certain it is, that there is considerable bad feeling between the two countries over the affair. It seems that Germany is determined to establish a protectorate in Samoa. The United States is under some treaty obligation to the Samoans, but just how far those obligations extend is an open question. Aside from that, however, it is contended that it would be bad policy to allow Germany to gain control in Samoa. Whether or not this Government will take any decided action, remains to be seen. Latest advices state that Germany has declared war against Samoa.SITI February 11, 1889, page 88.18

The Juneau (Alaska) Free Press, prints some most heart-sickening facts relative to vice in that Territory. For the most part the native women are abject slaves, and many of them are bought and sold for the basest purposes. The Press charges that Dr. Jackson, the educational agent, is largely responsible for the existing state of affairs. It says:-SITI February 11, 1889, page 88.19

“Sheldon Jackson, the educational agent, instead of suppressing the sale of these Indian girls to miners and Indians, has put no obstacle in the way of the traffic. His school has been mainly used for teaching the girl’s homework and English, accomplishments which serve to increase their price in the ‘matrimonial’ market.” Again the Press says: “The innocent are now suffering simply through the neglect of duty on the part of those placed here at salaries to religiously instruct a people who were heathens when the territory was purchased from Russia, and who are heathen still.”SITI February 11, 1889, page 88.20

The Catholic Monitor (San Francisco), of January 9, gives a prominent place to an article from the Irish Catholic World, written by Bernard O’Reilly, on the restoration of the Papacy, from which we quote the following, which shows how Catholics view the matter:-SITI February 11, 1889, page 88.21

“We speak now not merely to our own countrymen, but to our friends and readers of other lands as well, when we say that, knowing what the authoritative teaching of the pontiff and the church on this point is, it is our bounden duty to manfully resolve to exert ourselves to the utmost limits of our power to secure the speedy and splendid vindication of that teaching. After all, as we said but recently, Catholics are stronger than the Freemasons or Atheists, if we will but join hands in the work before us. What a noble sight it would be to see the Catholics of Germany, of Ireland, of France, of Spain, and of America, demanding the restoration of Papal independence. In this way, truly Ireland would take her place among the nations, while a great step would be taken towards securing European peace. There is nothing impossible in this. If the Catholic manhood of the Continent, bearing arms as they do, were only in earnest in sustaining such work as this, one week would find missives from every Christian Power on Signor Crispi’s desk, warning him and his master to depart without delay from the eternal city. This is the duty of the hour for Catholic people; Irishman will be no laggards in discharging their share of it.SITI February 11, 1889, page 88.22

When it is remember that Catholics hold the balance of political influence in nearly every country, such appeals as the above are not to be considered as mere vapor.SITI February 11, 1889, page 88.23

Knowledge alone of the word of God is of no real benefit. It will never build the character. It may “set off” the individual, and bring him worldly admiration and honor; but it will not honor Christ. Divinity is hidden by the human. The individual will find his chief delight in what he knows and what his knowledge brings. But love for God, while it delights in what it knows, finds greater delight in what it is able to do for the Master. Knowledge is possible only when united with love. Love in itself implies knowledge; for one cannot love that which he does not know. The difference between the two is expressed by the apostle in 1 Corinthians 8:1: “Knowledge puffeth up, but charity edifieth;” or better rendered, “Knowledge puffeth up, but love buildeth up.” The difference is that between an inflated bag and a well-built edifice of stone. “Love never faileth.”SITI February 11, 1889, page 88.24

A correspondent sends us the following statement, which is credited to Rev. Judson Smith, D.D. and asks if it is true:-SITI February 11, 1889, page 88.25

“The adherents of the religion of Jesus Christ to-day outnumber the followers of any other faith in the world. Christian missions number more than 2,000,000 adherents on heathen soil, and at the present rate of increase will include 20,000,000 before this century closes.”SITI February 11, 1889, page 88.26

We wish we could say that it is true; but unfortunately it is not. “Cram’s Universal Atlas” gives the number of professed Christians, including Roman Catholics, Protestants, and Eastern Churches, as 388,000,000; Buddhists, 400,000,000 to 600,500,000.The entire Protestant church membership-and it is here that the real “adherents of the religion of Jesus” are to be found-number only about 17,000,000.Cram places the number at 16,500,000-a long way from a converted world, even nominally so.SITI February 11, 1889, page 88.27

The following item, from the San Francisco Chronicle of January 30, will be of interest to many of our readers:-SITI February 11, 1889, page 88.28

“The American ship John R. Kelly has arrived at Havre from this port. On the passage she called in at the Pitcairn islands. Captain Gibbons, in speaking of the matter, said that he anchored off the island on October 13th. A boat commanded by I. Russell McCoy put off, loaded with fruit. The occupants refused to take anything in exchange but medicine and an old mail which Gibbons had brought for the island. The reason for this, they explained, was because the day was there Sabbath (our Saturday), and they did not bargain or contract on that day. They said that there were 150 inhabitants then on the island, all of whom were well. They inquired for friends in San Francisco and said that the Louis Walsh, from New York, had called in, and also the British Amyone, the latter for water, her tanks having burst.”SITI February 11, 1889, page 88.29

Pitcairn is the only community in the world composed entirely of Sabbath-keepers.SITI February 11, 1889, page 88.30

What would many ministers do without “Robert Elsmere,” or “John Ward, Preacher,” to talk about. Sermon after sermon has been preached on these novels, till they are now getting somewhat stale; controversies have raged till people are becoming weary; and now some of the political Christians wish to prevent the inaugural ball of General Harrison, the president-elect. Finding that not easy, they are proposing the same principles as National Reformers use concerning our Government. It is not Christian now, but if it will only adopt our proposed Constitution, in calling itself Christian, it will be all right. So if this inaugural ball can only be given another name, it will not be so bad after all; for it is, say they, “only a reception.” To such we commend the following, from the N. Y. Weekly World of Jan. 23:-SITI February 11, 1889, page 88.31

“A number of Methodist ministers of Boston, Mass., will request the Committee in charge of the inaugural ceremonies at Washington to change the name of the evening entertainment from ‘inaugural reception.’ Just how this substitution would make any difference as regards the moral tone of the affair, is hard to understand. Even if the festivities were called the ‘Inaugural Prayer-Meeting,’ or the ‘Inaugural Aid to an Upright Life,’ nothing would be gained thereby. It is the thing itself, not its name, which counts in the long run. The Lord cannot be fooled by euphemism.”SITI February 11, 1889, page 88.32

A misconception of the meaning of the term “Israel,” leads many to suppose that the Scriptures teach that the Jews will yet be gathered into their own land. We do read of the Root of Jesse (Isaiah 11:10, 12), that “he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gathered together the dispersed of Judah from the four corners of the earth,” but this has no reference whatever to those who are now called Jews. “For he is not a Jew which is one outwardly; ...but he is a Jew which is one inwardly.” Romans 2:28, 29. “Neither, because they are the seed of Abraham,” are they all children; that is, “they which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed.” Romans 9:6, 7. Or as the apostle elsewhere expresses it: “If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Galatians 3:19.SITI February 11, 1889, page 88.33

There will be a glorious gathering, not of the Jews-literal Israel,-but of those who are Christ’s-the truth Israel,-for “they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.” Luke 13:29. And this is the only gathering of Israel yet future, of which the Scriptures speak.SITI February 11, 1889, page 88.34

The Church Times (Episcopal), and the Catholic Times, of Liverpool, have been having a bout on the question of transubstantiation. The Church Times asserts that this doctrine “is not now believed in the Roman Church, though the name is kept up.” To which the Church Times retorts that “it appears that it is believed and taught in the Church of England.” And in proof of the assertion, quotes as follows from “Severs’ Mass Book,” written by an Anglican clergyman: “Every crumb on the paten, every drop in the chalice, has now [that is, after consecration] become the whole body, blood, soul, spirit, and divinity of Jesus.”SITI February 11, 1889, page 88.35

After giving the quotation, the Catholic paper dismisses the matter with this parting thrust at its Anglican neighbor:-SITI February 11, 1889, page 88.36

“It is manifest that not only is the Church of England hopelessly divided against yourself, but that even the Ritualists are split into two parties, one believing and teaching what the other declares to be false, and not only false, but impossible of belief, insomuch that if a man says he does believe it he is not to be credited.”SITI February 11, 1889, page 88.37

Another thing is also manifest, namely, that the principal difference between the Roman and the English Church is not in faith, but in paying allegiance to the Pope.SITI February 11, 1889, page 88.38

“Front Page” The Signs of the Times, 15, 6.

E. J. Waggoner

According to one of the San Francisco ministers the numbers attending Mr. Moody’s meetings were greatly exaggerated by the press. “The attendance,” he said, “had been multiplied by two and sometimes by three. The great choir attracted many who did not care so much for the preaching.” This sounds just a little like jealousy at Moody’s ability to “draw.”SITI February 11, 1889, page 88.39

As reported in the San Francisco Chronicle of February 8, Dr. Cruzan thinks that the relations of capital and labor and other political questions should be discussed more in the pulpit. This may be, but nevertheless it does not seem to us that the apostle’s was the better than; he wrote to the Corinthians: “I determined not to know any thing among you, save Jesus Christ, and him crucified.” Has the subject been exhausted? has the world something really better to take its place, or has the time come when men will not endure sound doctrine?SITI February 11, 1889, page 88.40

“If I could only know that the Christian religion is true, how glad I would be,” says many a soul who is struggling in the quagmire of sin and unbelief. But we may know this. Jesus gives an infallible, yet simple test, which all may put to the proof. It is this: “My doctrine is not mine, but his that sent me. If any man will do his will, he shall know the doctrine, whether it be of God, or whether I speak of myself.” John 7:16, 17. Try it. Submit yourselves wholly to God, repent of your sinss, believe in the Lord Jesus Christ, and by faith obey all his requirements, without reserve. This is doing God’s will. Be faithful in the trials, and the religion of Christ will be to you a pleasant reality.SITI February 11, 1889, page 88.41

Political matters in Europe are, as ever, in a turmoil. No one knows how soon there may be a collapse of the Floquet regime; the following of Boulanger is constantly increasing, and many think that the very existence of the French republic is threatened. The Progressive party in Germany, by which is meant those in favor of limiting the royal power, criticize the Government in asking for an additional sum 3,500,000 marks ($830,000) for the royal family. No necessity could be shown by the supporters of the bill for the increase, while it is sufficiently proven that the present income is every way sufficient, and the wealth of the royal family is enormous. Their lands are so extensive as to require division into seventy-seven stewardships, each comprising a number of farms. And thus German imperialism and large standing armies are crushing the very life of the people, not only of Germany but of other countries of the Old World. Meanwhile Germany is ready to enter into a defensive alliance with England; and Prince Bismarck warns England that she “should put her house in order,” that she may be prepared for an attack from France. What turn the affairs may next take, what new figure to-morrows political kaleidoscope may next take, no one can tell. Truly it is but a fulfillment of our Saviour’s words, “Distress of nations with perplexity.” The coming of the Lord draweth nigh.SITI February 11, 1889, page 88.42

It is daily becoming more evident that either riot or revolution, and possibly both, are impending in Paris. It is asserted that the night before the late legislation in that city Prime Minister Floquet proposed to the Cabinet the arrest of General Boulanger as a conspirator against the Republic. The majority of the Cabinet approved the plan, but M. de Freyeinet, Minister of War, protested against it, deciding it would be sure to cause blood-shed. The project was therefore given up. Counting technically illegal ballots cast for Boulanger, his majority was nearly 100,000, and it is almost certain that, had he been arrested, revolution and blood-shed would have followed immediately.SITI February 11, 1889, page 88.43

The French Journal les Missions states that excellent results have followed the establishment of their college among the Basutos in Africa. But the Roman Catholic missionaries are now causing them trouble. One of the heathen customs of the Basutos, proscribed by the Protestants, was the purchase of a wife with cattle. But Rome, with her shrewd craftiness, allows it, and while formerly the Protestants had the favor of the pagan chiefs and their sanction to Christian marriages, now the chiefs complain of the strictness of their religion, and contest the validity of Christian marriage. Such is Rome everywhere. If immorality or crime is necessary to the accomplishment of her objective, she will either condone it on the part of her tools, or will use it herself as a means to success.SITI February 11, 1889, page 88.44

The following dispatch to the San Francisco Daily Examiner of February 10, is an excellent illustration of Catholic liberty. When in the minority without control of power, they believe in equal rights; but give them the power, and the history of the Dark Ages would again be repeated. Dr. Windthorst is a Roman Catholic; the “Center” is a Catholic party; and the object of Jesuit propaganda in the colonies is to place political power in the church of Rome. With this explanation our readers will see how much the motion of Windthorst means:-SITI February 11, 1889, page 88.45

“Doctor Windthorst has given notice that he will offer a motion to insert in the Acts regulating the judicial condition of countries under German protection, guarantees of liberty of conscience to residents and foreigners, free exercise of public worship and right of missionary. propaganda. The motion has the semblance of a simple declaration of religious tolerance, but concealed under the recognition of this general principle, the Center party aims at obtaining the assent of the Reichstag to the Jesuit propaganda in the colonies.”SITI February 11, 1889, page 88.46