December 22, 1887

“Explaining Miracles” The Signs of the Times, 13, 49.

E. J. Waggoner

Many very good persons have in the past been zealous to explain the miracles of the Bible. Of late years the number of these zealous souls have been increasing. Their motive is a laudable one, for they think that if they can take out of the way of infidels some of the difficulties of the Bible, and thus remove their objections to that book, many will accept its teachings. But however honest the motive may be, it is certain that they are engaged in a thankless task. If they knew the cause of infidelity, they would not think to cure it by such methods; and if they would stop to consider, they would see that if it were possible to explain the miracles of the Bible, there would be no inducement for an infidel or anybody else to accept its teachings.SITI December 22, 1887, page 774.1

Miracles lie at the very foundation of the gospel, and are the principal part of its superstructure. The very existence of God is a miracle; the creation of the world was a miracle; the fact that it is upheld by the same word that brought it into existence, is a miracle; our own existence is a miracle; and the plan of redemption is a stupendous miracle. A belief in miracles underlies all knowledge, and all true science. The first element of knowledge is to perceive that things exist. Before any advancement whatever can be made in science, the fact that things exist must be accepted. And this requires no reasoning, for we cannot help believing it. But the apostle says: “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” Hebrews 11:3. We look at the heavens and the earth, and ask, How were they framed? And the answer is, God formed them out of nothing; he created the matter which composes them: “He spake and it was; he commanded and it stood fast.” By his own word he caused matter to exist where the instant before there was nothing. Who can understand this? Nobody. It is a miracle; but the acceptance of it by faith underlies all true science.SITI December 22, 1887, page 774.2

But the devotee of “science falsely so called,” attempts to account for the existence of the worlds in some other way. He says that all these things which we see were evolved from a single particle of matter. But when he has gone back to that atom, which, as he claims, has by repeated self-multiplication, produced the worlds, he is still confronted by the question, How did this atom come into existence? And he can never get back of that “How?” So after all his contempt for miracles, he bases his theories on a greater miracle than does the believer in the word of God. For he assumes that inanimate matter created itself out of nothing; while the Bible brings to view an intelligent Creator.SITI December 22, 1887, page 774.3

Suppose that our zealous friends should, by some miracle, succeed in explaining the miracles of the Bible; would the infidel then accept that book? Certainly not; for all reason for accepting it would be taken away. The Bible would then have been brought down to the level of man; it would be nothing more than any man could produce. We might go further, and say that if it were possible to explain the miracles of the Bible, there would be no God in whom to believe. The very existence of God implies the existence of miracles. God could not be God, and not work miracles. An infinite God must do things which are above the comprehension of a finite mind. They are not miracles to God; there can be no miracles to him,-for he simply does his own will. But the simplest acts of God must necessarily be above the comprehension of man. If it were not so, man would be equal to God. That the simplest acts of God are beyond human comprehension is demonstrated every day, in the growth of plants, the sunshine, the rain, and a thousand other things which we think we understand, because they are so common, but which no man can explain. We know that under certain conditions, certain results will follow; but why? God alone can answer.SITI December 22, 1887, page 774.4

And so it is a mistaken zeal which prompts one to try to explain the miracles of the Bible. No man can do it, but the very attempt to do so tends to lower God and the Bible in the estimation of unbelievers. It tends to make them think that God does not work in so very mysterious a way after all. Moreover, when believers attempt to explain miracles, the world accepts that attempt as an evidence that everything that God has done may be understood; and consequently when they read of something that absolutely defies comprehension, they reject it as false.SITI December 22, 1887, page 774.5

The reason why men are infidels is not because of the difficulties in the Bible, but because of the difficulties in their own hearts. When men lost the knowledge of God, it was not because they had nothing to reveal God to them, but “because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man.” Romans 1:21-23. The fault was all in themselves. It is an evil heart of unbelief that causes men to depart from God, and it is the same thing that keeps them from coming to him.SITI December 22, 1887, page 774.6

Says the apostle: “But without faith it is impossible to please him; for he that cometh to God must believe that he is.” Hebrews 11:6. This proposition is self-evident. No one can come to God unless he first believes in the existence of God. And no one believes in the existence of God if he has conjured up in his mind some image to take the place of God, which is totally unlike God. And he who believes that God is, must believe in his power to work miracles. More than this, he must believe in the absolute necessity for the performance of miracles, because from the very nature of the case the infinite God must do things that are too wonderful for man to comprehend.SITI December 22, 1887, page 774.7

The fact that God is a wonder-working God is the great source of consolation to the Christian. To be sure the Christian rests in the promises of God, but what would those promises avail if infinite power were not behind them. When Christ commissioned his disciples to preach the gospel, he fortified them with the assurance, “All power is given unto me in heaven and in earth.” And thousands have read the promises of God, and have confidently rested in them, because of the words: “There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms.” Deuteronomy 33:26, 27.SITI December 22, 1887, page 774.8

The miracles of the Bible are not to be explained, but believed. Our belief in them is the measure of our belief in God. We believe that God exists, that he is the Creator of all things, and accepting this fact, we do not find it at all difficult to believe that he caused the shadow on the dial of Ahaz to turn backward; that he caused the sun to stand still in the heavens, so that one day was as long as two; that he divided the Red Sea, and the River Jordan; that he caused iron to swim, and made the dumb ass speak with human voice; that he preserved Jonah alive three days in the whale’s belly; or that he raised the dead. Why should he not do such things? “Our God is in the heavens; he hath done whatsoever he would.” He made all things; why should we suppose that he has less power to control than he had in creating? No; it is the most natural thing in the world for our God to do wonderful things, because he is a wonderful God.SITI December 22, 1887, page 774.9

So we do not seek to explain any miracles; we cannot afford to waste time in so fruitless a task. And we know of no better way to convince infidels of the truth of the Bible than to put before them its plain declarations. The promises of God are not to those who understand them, but to those who believe them. Men may say that they can’t believe; it is not so; they can believe; they must believe or else be lost; for “he that believeth and is baptized shall be saved; but he that believeth not shall be damned.” W.SITI December 22, 1887, page 774.10

“The Deep Things of God” The Signs of the Times, 13, 49.

E. J. Waggoner

When a man has gazed into the starry heavens through a telescope, he has an idea of depth that he never had before. Let him, for instance, point his telescope toward some portion of the Milky Way, where to the naked eye only a faint haze is visible, and he will see not only countless multitudes of stars, but will be impressed with the fact that there is an infinite depth beyond, which the strongest telescope cannot fathom.SITI December 22, 1887, page 774.11

Suppose now that as the enthusiastic astronomer is dilating upon the wonders of the starry worlds, someone should say to him, “Oh! you see more in the heavens than is really there; those little shining specks are not so important as you think they are, but you have been gazing at them so intently for so long a time that everything is magnified to your vision.” Almost any intelligent person would tell such an one that it is impossible to overestimate the extent and wonders of the heavens; that the telescope magnifies nothing, but simply helps us to get an approximate idea of the actual size of the heavenly bodies; and that it is just as impossible for any man to comprehend the vastness of the universe as it is for him to comprehend God.SITI December 22, 1887, page 774.12

This train of thought was suggested by one who, after a conversation upon the law of God, said: “You have been studying the subject so long that, to you, everything is magnified. It is always the case that when one thinks on a certain subject a great deal, little things assume an importance which they do not actually possess.” Is this true? Can a person look into the perfect law of liberty so intently that some portions of it will assume undue proportions? Many who would agree with us in our statement concerning the heavens, will agree with our friend in his statement concerning the law; but it can be shown that the human mind can no more fathom the depths of the divine law, than it can compass the bounds of the universe.SITI December 22, 1887, page 774.13

If the law were of human origin it could be fathomed, for what one finite mind has evolved, another finite mind can comprehend. But who can know the Almighty to perfection? And the law of God is the righteous will of God. It is a transcript of his own character. This fact alone should convince anyone that there is no danger of overestimating any portion of it.SITI December 22, 1887, page 774.14

Things of human origin may often be comprehended at a glance, and then if one spends time poring over them, minor points assume undue importance. But the Scriptures, which are a commentary on the law, must be searched in order to be understood. One may imagine that his casual glance has enabled him to grasp all that is contained in a passage, and it may seem to him that there is little in it; but Paul says: “But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” 1 Corinthians 2:14. And he says: “But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God.” Verse 10.SITI December 22, 1887, page 774.15

These deep things of God are revealed only to those who have Christ, for in him “are hid all the treasures of wisdom and knowledge.” Colossians 2:3. The psalmist David did not think there was any danger of thinking upon the law so much as to unduly exalt any portion of it, for he said: “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night.” Psalm 1:1, 2. And of himself he said “O how love I thy law! it is my meditation all the day.”SITI December 22, 1887, page 774.16

“God is love;” all men who profess to know God, make much of this fact. His love is infinite, because he is love, and he is infinite. But no man can understand any more of the love of God than he does of the law of God, for the love of God runs parallel with his law. The love of God is just as extensive as his law, and no more so. Just consider: His law is a law of love, and we read that it was in love that he gave it to men. Deuteronomy 33:2, 3. He desires that all men should have life; but they cannot have life unless they are like him; for only those who are like God can dwell in his presence, and soon the glory of the Lord is to cover the earth as the waters cover the sea. Then those who are not like God will be destroyed. But no man can see God, so as to know what it is to be like him, and so God has given us his law,-the transcript of his character,-that we, by conforming to it, may be like him, and so have life. Thus the law was ordained to life. The angels who have never sinned, but who “do his commandments, hearkening unto the voice of his word,” have life for that reason.SITI December 22, 1887, page 775.1

But as for men, “All have sinned, and come short of the glory of God;” and “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” Why did Christ die? He himself answers: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16. “Sin is the transgression of the law,” and “the wages of sin is death.” Hence we know that all men were doomed to death, because they had trampled upon the law of life, and God in his great love for them gave his only begotten Son, in order that they might, through faith in him, escape that awful fate. We say that this was infinite love; that in that one gift God gave all that Heaven had to bestow; and that the infinite power of God himself could do no more for guilty man than he has done. But would God take steps that were unnecessary? To give up his own Son was a sacrifice that a finite mind can never understand; would he have made that sacrifice if man could have been redeemed by any easier way? No, indeed; the love of God was no greater than was necessary to satisfy the righteous demands of his broken law. But that love was infinite; therefore the law itself is infinite. The love of God in Christ helps us to understand the law; the law of God, carefully studied, helps us to understand the love of God. Both work together.SITI December 22, 1887, page 775.2

The danger with men is that they will take too narrow and too shallow views of the law, and not that they will get too exalted ideas of its breadth and depth. Christ came to earth to “magnify the law, and make it honorable.” He did not make it larger than it was before, but exhibited it in his life, so that its hidden beauties might stand out prominent. He was the living embodiment of the law. He who studies the character of Christ, with a longing desire and an earnest purpose to emulate it, is studying the deep things of God,-the treasures of wisdom and knowledge,-that are hidden in him. As we grow in grace and in the knowledge of our Lord and Saviour Jesus Christ, we learn that the greatest things in the law are those things which to the natural mind appear trivial, or which do not appear at all; and with the psalmist we cry to the Lord, “Open thou mine eyes, that I may behold wondrous things out of thy law.” W.SITI December 22, 1887, page 775.3

“The Sure Word” The Signs of the Times, 13, 49.

E. J. Waggoner

A few weeks ago we commented on the transfiguration scene, showing that it was a miniature representation of the coming of the Lord in glory, to raise the righteous dead, and to translate the living. That this was the intent of that wonderful scene is shown by the words of Christ, which immediately precede the record of that event: “Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.” Mark 9:1. And also by the words of Peter, who says with reference to that event: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount.” 2 Peter 1:16-18.SITI December 22, 1887, page 775.4

Even after that memorable day, the coming of the Lord must have been a more vivid reality to Peter, James, and John, than it had been before. Jesus said to them, “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory,” and now these three disciples could realize what that glory would be. They had been eye-witnesses of his majesty, and had beheld the glory of his coming.SITI December 22, 1887, page 775.5

Perhaps some may be inclined to say, “If I could have such evidence as that, I would have no doubt about the matter. If I could only see for myself, I should know that these things are so.” Well now read what Peter says immediately after his reference to the transfiguration:-SITI December 22, 1887, page 775.6

“We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts; knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” 2 Peter 1:19-21.SITI December 22, 1887, page 775.7

Here is something that is more sure than anything that man has seen: it is something that comes direct from “the Spirit of truth.” Men’s eyes may deceive them; but the word of prophecy does not depend upon any human faculty; it “came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.” Men were simply the unresisting mouth-pieces of the Spirit of God; it spoke the words, and they had no voice in the matter.SITI December 22, 1887, page 775.8

An instance of how the prophecy came not by the will of man, is afforded by the case of Balaam. It is true that Balaam was not a “holy man of God;” but the fact that he intended to pronounce a curse makes it more apparent that the prophecy came not by the will of man. Balaam was tempted by the promise of a great reward to go and curse Israel, but God, in his great love for his people, “turned the curse into a blessing.” When Balak reproached Balaam for not cursing Israel, the latter replied, “If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of mine own mind; but what the Lord saith, that will I speak.” Numbers 24:13.SITI December 22, 1887, page 775.9

While Balaam was thus passive in the hands of the Lord, he uttered this prophecy: “I shall see him, but not now; I shall behold him, but not nigh; there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.” Numbers 24:17-19.SITI December 22, 1887, page 775.10

Here we have one instance of the “sure word of prophecy” concerning the coming of the Lord. Considering the circumstances under which it was uttered, it is a notable instance. It shows most fully that prophecy is something that has in it nothing of the human, but is wholly divine. No human frailty enters into it, but it comes direct from the Holy Spirit. Thus it is “more sure” than human eyesight. For this reason it is that it was said: “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”SITI December 22, 1887, page 775.11

Still more ancient than the prophecy given through Balaam is the one uttered by Enoch. Jude speaks of the destruction of the wicked, and says (verses 14, 15): “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.”SITI December 22, 1887, page 775.12

The well-known prophecy uttered by Job is perhaps more ancient than that spoken by Balaam. After expressing a wish that his words might be graven in the enduring rock, he said: “For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.” Job 19:25-27.SITI December 22, 1887, page 775.13

This prophecy brings to view the Christian’s hope, namely, the resurrection of the dead at the coming of the Lord, showing that from the earliest times this was the hope of God’s people. It was “the hope of the promise made of God unto our fathers.” Acts 26:6. But more explicit than any yet quoted, as showing “the power and coming of our Lord Jesus Christ,” is the following by “the sweet psalmist of Israel,” who could say, “The Spirit of the Lord spake by me, and his word was in my tongue.” 2 Samuel 23:2. The word of the Lord, which was in his tongue, said:-SITI December 22, 1887, page 775.14

“The mighty God, even the Lord, hath spoken, and called the earth from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice.” Psalm 50:1-5.SITI December 22, 1887, page 775.15

Again the Lord spoke by him to the same intent: “Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. Let the field be joyful, and all that is therein; then shall all the trees of the wood rejoice Before the Lord; for he cometh, for he cometh to judge the earth; he shall judge the world with righteousness, and the people with his truth.” Psalm 96:11-13.SITI December 22, 1887, page 775.16

With this we must close for this week. Next week we shall quote further from the “sure word of prophecy” concerning the coming of the Lord, and shall then give further evidence that the word of prophecy is sure. W.SITI December 22, 1887, page 775.17

“‘A Desert Place’” The Signs of the Times, 13, 49.

E. J. Waggoner

Many persons, anxious to find some excuse for sprinkling instead of baptism, have argued that it was impossible that Philip could have found enough water to immerse the eunuch, because the record says that the way which they went “is desert.” Such persons must have a difficulty with the narrative which forms the basis of the present lesson; for the record says that Jesus departed “into a desert place apart,” and that “when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send a multitude away, that they may go into the villages and by themselves victuals;” and yet it says that “he commanded the multitude to sit down on the grass,” before he fed them.SITI December 22, 1887, page 770.1

The answer to the objection concerning the eunuch’s baptism is, as we see in the latter instance, that “a desert place” does not necessarily mean a place where there is no water and no vegetation. It applies to any uninhabited, solitary place. It may be a sandy, barren waste, or it may be a place where there is vegetation. Even in the great Sahara Desert, which is to most minds a synonym for everything barren, there are cases where there are springs of water, and where vegetation flourishes.SITI December 22, 1887, page 770.2

Even supposing that “the way that goeth down from Jerusalem to Gaza,” which Philip and the eunuch traveled, was a sandy desert like the Sahara, we must allow that the two travelers came across a fertile place where there was water enough for immersion, for that the “baptism” means immerse, and that only, is admitted by the best scholars, even though they practice sprinkling instead. When God commands that a certain thing shall be done, and especially when his word says that it was done, it is hardly worth while for men to argue that it cannot be done. W.SITI December 22, 1887, page 770.3

“Back Page” The Signs of the Times, 13, 49.

E. J. Waggoner

The report of the Annual Convention of the National W. C. T. U. say of the one who made the opening prayer:-SITI December 22, 1887, page 784.1

“She opened with a prayer that carried all hearts up to God, ‘Our Mother God as well as our Father.’”SITI December 22, 1887, page 784.2

This is dose enough for our readers at one time, so we forbear giving any more till another time.SITI December 22, 1887, page 784.3

A friend and renewing his subscription refers to Revelation 16:13, 14, and also Revelation 17:13, 14, and asks if it may not be that modern Spiritualism is warring with the word of God. Of course it may be. Modern Spiritualism does nothing else. If it was devised by the great enemy of truth, and its sole object is to lead men away from the truth of the Bible. Our friends need not be in doubt on that point.SITI December 22, 1887, page 784.4

Let it not be forgotten, to the credit of the ladies of the National Woman’s Christian temperance Union, recently assembled in annual convention in Nashville, Tenn., that they passed a resolution deprecating the slaughter of birds in order to decorate ladies’ bonnets. Of course this pledges each member of the Union to abstain from the use of such decorations, and we may hope erelong to see the savage custom a thing of the past among civilized people.SITI December 22, 1887, page 784.5

There is no question that is growing faster in the United States to-day than is the Sunday question. It is coming nearer and nearer to the point where it will be an essential factor in the political field. And the Christian Nation announces the intention of it all, thus:-SITI December 22, 1887, page 784.6

“Let those who will remember the Sabbath to keep it holy from motives of love and obedience; the remnant must be made to do so through fear of law. We have no option.”-Christian Nation, September 28, 1887.SITI December 22, 1887, page 784.7

The Christian Cynosure reports the following church item:-SITI December 22, 1887, page 784.8

Rev. H. C. Heyser, pastor of a German Evangelical Church, has resigned. He says: “The cause of the disagreement is due to the fact that we have socialists and anarchists among the church members. They want a religion without a Christ and a world without a God. That is a kind of theology of which I have no understanding, and not being able to preach it resigned. The most influential members in the congregation, it appears, are either saloon keepers or proprietors of shooting galleries, and the church is unable to discipline them.”SITI December 22, 1887, page 784.9

It would seem that a church that had not the power to discipline such members as that, had better cease to be called a church, because it is in fact just anything at all but a church.SITI December 22, 1887, page 784.10

The National Reformers indignantly deny the charge that they are laboring for a union of Church and State, but insist that what they want is a union of Religion and State. The Rev. Josiah Strong, D. D., General Secretary of the Evangelical Alliance, and author of the well-known book, “Our Country,” has expressed himself to the same effect. He, with the National Reformers, wants not Church and State, but Religion and State. Says Dr. Strong, “I distinguish, as some apparently do not, between Church and Religion.”SITI December 22, 1887, page 784.11

Now we think we know enough about mathematics to work out so simple a problem as is here presented. The three terms are these, the State, the Church, and Religion. They say that they designed to keep Church and State forever separate and distinct, but that Religion must be closely united. The result of our calculation is that if they succeed in their design they will necessarily have to divorce the Church and Religion. If this solution is not correct, we should be glad if someone would point out the defect in our calculation. We verily believe that when the National Reformers, and their many friends who do not go by that name, shall have accomplished their purpose, no one of acute perception will have any difficulty in distinguishing between Church and Religion. There may be a form of Religion but the power will have fled forever.SITI December 22, 1887, page 784.12

The following from a correspondent of the Congregationalist, is an example of the natural working of the theory of a probation after death:-SITI December 22, 1887, page 784.13

“One of our clergymen, not long ago, wrote a paper in defense of the Andover theology. The paper was printed and a copy sent to me. Not far from this time I met the son of this clergyman, and as we were conversing on religious matters, he lightly said: ‘Well, if there’s going to be another chance in the next world, I guess I won’t trouble myself about religion now.’”SITI December 22, 1887, page 784.14

Let it be remembered that this “Andover theology” is but another phase of the well-known doctrine of the Age-to-come, and that all Age-to-come teaching tends to directly lull men into security.SITI December 22, 1887, page 784.15

“Good Words for Rome” The Signs of the Times, 13, 49.

E. J. Waggoner

Quite a sensation was made in one of the meetings of the Christian Conference just held in Washington, D.C., by a reference to the Catholic Church. Mr. Simcon E. Baldwin, of New Haven, Conn., asked what church had best observed and guarded the teachings of the Bible regarding the family and divorce, and replied that no church represented in that conference, but only “the older Christian church with its head at Rome.” He said that he was sorry that in this conference he had listened to unkind words respecting the sole Christian church. At this same member cried out, “I object to that; I don’t believe it is a Christian church at all.” After the buzz of excitement that followed this had subsided, Mr. Baldwin rejoined:-SITI December 22, 1887, page 784.16

“That is exactly the sentiment that I have heard uttered from this platform, and against which I protest. In my work with Mr. Dike in the divorce-reform league, I have found no truer friend than the Roman Catholic Church. One of the great friends to the cause of social advancement is the Roman Catholic Church. It guards the home, it guards the family, it guards the child. We ought to make friends with the Roman Catholic Church, and unless we do it, we reject one of the great factors in the cause of the advancement of Christ.”SITI December 22, 1887, page 784.17

When Mr. Baldwin sat down, Mr. Dodge the President of the Evangelical Alliance, under whose auspices the conference was held, said he was sorry that Mr. Baldwin had so entirely mistaken the sentiment of the Alliance on this question. He said that he knew of no one who had not profound respect for the piety of Roman Catholics, and for the good done by them. The only word that had been uttered was that they did not believe in allegiance to a foreign power, a power that was opposed to our free institutions, especially our public schools, but that for the Catholic Church as a Christian church they had nothing but love and sympathy. Said he: “We will always welcome their assistance, and we will defend with our hearts’ blood rights for them that we claim for ourselves.” The remarks of Mr. Dodge were interrupted by prolonged applause, and the conference broke out in applause at their close.SITI December 22, 1887, page 784.18

Thus we see how the barriers between Catholicism and Protestantism are being taken away, and it is not the Catholic Church that is making the advances. How long will it be before professed Protestants will begin to condemn Luther? The Catholic Church has not changed a particle; and if it is now one of the great factors in the advancement of the cause of Christ and social reforms, it must have been so in Luther’s day; and if so, he made a great mistake. The truth is, the great body of professed Protestants have become so intoxicated with the wine of Rome-the desire for “catholicity” and church supremacy-that they are even now scarcely able to distinguish between Christ and antichrist.SITI December 22, 1887, page 784.19