The Advent Review and Sabbath Herald, vol. 76

October 24, 1899

“The Sermon. Christian Education” ¹ Advent Review and Sabbath Herald, 76, 43, pp. 679, 680.

A. T. JONES

SAID Jesus: “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and LEARN OF ME; for I am meek and lowly in heart: and ye shall find rest unto your souls.” All that is true. Jesus calls no one to him to receive anything without giving in perfect fulness that thing. ARSH October 24, 1899, page 679.1

One of the things, the chief and particular thing in this calling here, is rest. He gives rest to every one who will receive it. He has given it, indeed. He has prepared it for all the world. It is for every heaven laden soul, and is free to every soul. Hundreds of you know that this is true—that he gives rest to all who come to him. You have received that rest unto your souls. ARSH October 24, 1899, page 679.2

You worked a long time to get rest yourself; but nobody can ever find rest by working; he has to stop working before he can find rest. That is true in your every-day experience, whether you are washing or plowing, or whatsoever your work may be; and the only way any one can ever obtain rest in Jesus Christ, is to stop working. And the only way that any one can stop working his own works is by finding the works of God, which satisfy to perfection. Having obtained the works of God that are in Jesus Christ, which is the righteousness of God, which is by faith of Jesus Christ; having perfection of conduct, which every soul is longing for, and can not rest without having obtained in Christ,—then you can rest. Therefore it is written that every one who “hath entered into his rest” “hath ceased from his own works, as God did from his.” ARSH October 24, 1899, page 679.3

I thus cite, at the beginning, your experience, as a groundwork for something further, which you must admit, and which you must know, if you do not yet know it. I ask your special attention to the clause, “Learn of me.” In this you shall find rest to your souls. I wish you to see and acknowledge that to learn of Christ will give you rest, just as well as to come to him and receive the gift of rest. ARSH October 24, 1899, page 679.4

He does call us to him to learn of him: “Learn of me.” Any one who calls another to him so that that person may learn, in that act says that he has something to teach. Jesus Christ, then, has something to teach to all whom he calls. And he calls everybody. Therefore to every one who comes to him, Jesus Christ has something to teach. He expects to become the teacher to that person. ARSH October 24, 1899, page 679.5

But I have learned that many of those who come to Christ for rest, and professedly to learn of him, will not allow him to be their teacher. Therefore let us inquire whether Christ is, in himself, and properly, a sufficient teacher,—such a teacher as will justify a person who comes to him in taking him as his teacher.—his true, supreme, and only teacher. ARSH October 24, 1899, page 679.6

It is said of Christ, and you know it, that in him “are hid all the treasures of wisdom and knowledge.” Do you admit that? Will you hold to it? For that is your test nowadays, and will be, until you get out of this world. Therefore is it a settled thing with you—do you believe it?—that in Jesus Christ “are hid all the treasures of wisdom and knowledge”? And that THERE is the only true place to obtain wisdom and knowledge? ARSH October 24, 1899, page 679.7

In other words, are ALL the treasures of WISDOM and KNOWLEDGE sufficient for you? That is the question. Is that storehouse, that fountain of wisdom and knowledge, of all wisdom and all knowledge, sufficient to satisfy you? Can you drink at that fountain and be filled? Or must you go to some other source for additional knowledge? These are fair questions: they are not vain questions; they are not questions at random; they are not questions asked into the air; they are asked directly to you. ARSH October 24, 1899, page 679.8

In another place it is spoken by the Lord Jesus to every believer: “All power [all authority] is given unto me in heaven and in earth. Go ye therefore, and teach all nations, ... and, lo, I am with you always, even unto the end of the world.” Therefore it is written in yet another place: “He that is perfect in knowledge is with thee,” and, “Who teacheth like him?” Is Jesus Christ with you? What do you say? Is he? [Voice: “Amen. Yes, sir.”] In that then you acknowledge that he who is perfect in knowledge is with you. And he is with you to teach you? Then, is he really your teacher? Is he who is perfect in knowledge, in whom are all the treasures of wisdom and knowledge,—is he a sufficient teacher for you? Has he sufficient wisdom to satisfy all your needs? [Voice: “Yes.”] Does he know enough to supply all that you need to know? [Voice: “Yes, sir.”] ARSH October 24, 1899, page 679.9

It is written in another place, appealing to us all, thus: “He that formed the eye, shall not he see?” Whoever made the eye knows what it is to see. Before he made your eye, before he made any eye at all, he knew what it is to see. And knowing that, he was able to make that wonderful thing, the eye. ARSH October 24, 1899, page 679.10

Again: “He that made the ear shall not he hear?” Before he made the ear, he knew what it is to hear; and, knowing that, he made the ear. ARSH October 24, 1899, page 679.11

Finally: “He that teacheth man knowledge, shall not he know?” As he who made the eye knew, before the eye was made, what it is to see; as he who made the ear knew, before the ear was made, what it is to hear; so he who teacheth man knowledge knew, before man was made, what it is to know. Thus he is revealed as the source of knowing; he is the fountain of knowledge. What is it then for any one to go elsewhere for knowledge? What is that but to forsake the fountain of knowledge? ARSH October 24, 1899, page 679.12

Where would be the wisdom of the man, who, knowing, and having approached unto, a fountain of living water, would leave that and go down to drink of the slow-moving waters of the valley? Would that be even common, every-day, human discretion? At the fountain is the pure, clear, ever-flowing waters, which have gathered impurities as they have flowed along, and which have lost their cooling, refreshing, vivifying spirit. What then is it, compared with that water which flows from the fount, at the fountainhead? Mark, it is not a question of merely drinking of the slow-moving, murky waters of the valley: that water might do for those who know not of the fountain, and have never drunk there. The question is, What of the man who knows of the fountain, and has drunk its refreshing water, yet who leaves this and drinks of the slow-moving, murky waters of the valley? ARSH October 24, 1899, page 679.13

What is it then for persons who profess to know God, who profess to be Christians, who profess to believe in Jesus Christ, and who profess to have Christ, and God in Christ, dwelling with them,—what is it for these persons to leave God in Jesus Christ, the fountain of knowledge, the perfect teacher, and go to some other place to drink in wisdom and knowledge? What is it for Christians to leave the fountain of knowledge and go to worldly sources, perhaps absolutely pagan sources, for wisdom and knowledge—philosophy and learning? Such knowledge as that may do for those who do not know the fountain of knowledge; but what can be the taste of those who, knowing the fountain of knowledge, leave this blessed fountain, and are satisfied with that which is found in the swamps and bogs of worldly science and pagan philosophy? ARSH October 24, 1899, page 679.14

Education of Christians must be Christian education. If it is not Christian education, then what kind of education have those Christians, and whence can come Christian education? Can Christianization come from paganism? Are Christianity and paganism one? Can Christian education come from infidelity and atheism? Are Christianity, infidelity, and paganism all so nearly one that in learning from authors that are infidel, atheist, or pagan,—adopting their ideas, accepting their views, imbibing their thoughts,—we shall learn Christianity? Are Christianity and the world the same thing? Are Christian education and the education that is of the world the same thing? ARSH October 24, 1899, page 679.15

He said to his disciples, whom ye are: “Ye are not of the world.” He said of his disciples, to his Father: “They are not of the world, even as I am not of the world.” To his disciples he said, “I have chosen you out of the world.” And you know it is written, to you and me: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.” There is a separation between Christians and the world. There is a separation between Christianity and worldliness. There is a separation between Christian things and worldly things. There is a separation between Christian education and worldly education. And the separation between Christian education and worldly education is as wide as that between Christ and this world. That is as certain as that there is a separation at all between Jesus Christ and the world; for Christ is Christianity: without him, there is no Christianity; and there is no Christianity in anything that is outside of him. ARSH October 24, 1899, page 679.16

Therefore, Jesus Christ himself Christianity; all that is of Christ being Christianity; and that only being Christianity; as certainly as Christ has education for the people; as certainly as he is an educator; as certainly as he has that which the people must learn; as certainly as he is a teacher: so certainly he is a Christian teacher; and so certainly that which he has for the people to learn is Christian learning and Christian education. And outside of that, there is no Christian education. ARSH October 24, 1899, page 679.17

Any education that is not Christian is not fit for a Christian to have. For when we enter through the wide-open door of the kingdom of God, at the coming of Christ, for which coming we are looking,—in that day I can take nothing with me through those gates that is not Christian. Whatever education I may have received that is not Christian, will have to be left outside in that day; it can not go in. Then, as I am preparing to enter, alive, through those wide-open gates, at his coming; and as you are preparing, and profess to be looking, for that day in which you and I shall enter, alive, though those gates of the city; you and I must now, in this time, be sure that we have nothing in us, about us, or of us that is not Christian, even to the material of our education. ARSH October 24, 1899, page 679.18

Now, have I said too much? [Voices: “No.”] Why are we professing Christians unless we intend to be nothing but Christians? What is my profession of Christianity worth to me, or to the world, unless I am through and through, up and down, entirely Christian? Unless my whole heart is set unto that one thing, and is welcoming any of the searching of the Spirit of God, by whatever means he may employ to search me through and through, to find in me what is not of Christ, and separate it from me—why do I profess to be Christ’s, unless I stand in that place? ARSH October 24, 1899, page 680.1

(To be continued.)

“Editorial” Advent Review and Sabbath Herald, 76, 43, p. 684.

WHEN, in order to accomplish a certain object, a miracle must be performed, it is evident that the object to be accomplished is of more importance than the miracle. ARSH October 24, 1899, page 684.1

And when, in order to accomplish a certain object, a miracle has been performed, and the object has been accomplished, then that object accomplished is a greater miracle than the miracle itself. ARSH October 24, 1899, page 684.2

Now the Lord never wrought a miracle merely for a show: it was always with a definite purpose, and would not have been wrought had it not been needed. If his object could have been attained without the miracle, it would have been so attained. But where his object could not be attained without the miracle as a means of attaining it, then plainly the thing attained was greater than the means by which it was attained. Then plainly, also, the thing attained by means of a miracle is a greater miracle than is the miracle by which that thing is attained. ARSH October 24, 1899, page 684.3

The object of this writing is to impress upon every reader the vital truth that miracles are of no importance in themselves. The importance lies in the thing that is to be accomplished by the miracle. ARSH October 24, 1899, page 684.4

The object of all the miracles that the Lord ever wrought was to bring people to the keeping of the commandments of God. The gift of miracles is one of the gifts of the Spirit. And all the gifts of the Spirit are to bring men to charity, which is the love of God: and “this is the love of God, that we keep his commandments.” The object of the gift of all gifts, and the embodiment of all miracles,—the object of the gift of Christ,—is to bring men to the keeping of the commandments of God. ARSH October 24, 1899, page 684.5

Jesus did many miracles; and all in order that people might believe on him. And he said: “Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.” John 14:11. And when the record was made of the many things that Jesus did, it was all “written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name.” John 20:31. And in Christ Jesus nothing avails “but faith which worketh by love,“—the love of God,—and “this is the love of God, that we keep his commandments;” for “love is the fulfilling of the law.” ARSH October 24, 1899, page 684.6

Therefore the greatest of all conceivable miracles is the bringing of human souls to the place where it can be said of them by the Lord, “Here are they that keep the commandments of God, and the faith of Jesus.” ARSH October 24, 1899, page 684.7

It has required miracles to make this possible to human souls. It requires now to accomplish it in human souls. But the one important thing to be remembered always is that this thing accomplished is greater than all the miracles that are required to accomplish it. ARSH October 24, 1899, page 684.8

No miracle is worthy of any attention whatever if the purpose of it is not directly the keeping of the commandments of God. ARSH October 24, 1899, page 684.9

Miracles of the Lord’s working are always directed definitely to this one object. Consequently the keeping of the commandments of God IS THE TEST OF ALL MIRACLES. ARSH October 24, 1899, page 684.10

And so it is written: “If there arise among you prophet, or a dreamer of dreams, and giveth thee sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; thou shalt not harken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.” Deuteronomy 13:1-4. ARSH October 24, 1899, page 684.11

Is it so, then, that with you it is a settled thing that the keeping of the commandments of God and the faith of Jesus is a miracle greater than all other miracles? If so, you will be in no danger of being deceived by a miracle, or any number of miracles. But if not, you are in danger of being deceived by the first astonishing thing that occurs to your sight. ARSH October 24, 1899, page 684.12

And it is high time that with every soul this question should be settled. ARSH October 24, 1899, page 684.13

“Editorial Note” Advent Review and Sabbath Herald, 76, 43, p. 684.

A REMARKABLE scene in the late Congregational council at Boston illustrates the power of the plain old gospel truth, and shows how ready people are to recognize it and to welcome it. the crowds that had been in attendance daily and nightly, had been treated to eloquent sermons extolling evolution, displaying higher criticism, and magnifying science, when at last a genuine preacher of the gospel, Peter Taylor Forsyth, of Cambridge, England, stood up and preached the gospel,—and the reporter declared that “if he had cried ‘fire,’ he could not have succeeded better ‘in waking up the audience.’ ARSH October 24, 1899, page 684.14

“The multitude in the galleries stretched their necks. The audience frequently stopped him with a volley of applause, but he drew his breath, and then rushed on.” And the reporter proceeds: “What was this Peter Taylor Forsyth, who was capturing the audience, talking about?—He was talking about the cross, a very old theme, but a very attractive one to all Christians who are clothed in their right minds. He began with the assertion that the cross is the final seat of authority, and he was proving it. He talked about grace, and that is a joyful message to a sinful world; about forgiveness, and men and women need and want forgiveness; about an atonement that atones, and that too is what the world wants in spite of the floods of words with which theologians have tried to wash the meaning out of the atonement. ARSH October 24, 1899, page 684.15

“When he had come to a climax, he exclaimed: ‘Every man who breaks the law is under the curse of the law; but Jesus took the curse upon himself, bore it in his own body on the tree, and so set us free from the curse.’ It seems to me that I never heard that great gospel truth said with so much effect. My eye swept the galleries, and the people were leaning far forward, grasping every word, eager as dry grass catching the first rain-drops. One man could hold in no longer, and he shouted ‘A-m-e-n!’ No Methodist ever put more fervor into the word. When Dr. Forsyth stopped, the audience applauded, and kept on applauding, and would not stop applauding unto he appeared again. Then Dr. Stimson arose and said: ‘There is only one thing that we can do now, and that is to sing one of the good old hymns.’ And so the mighty throng sang, ‘In the cross of Christ I glory,’ with a will and a fervor that made the great temple vibrate with joy.” ARSH October 24, 1899, page 684.16

Thank the Lord for that! Thank the Lord that his voice of salvation could be heard amid the dismal din of the “sounding brass” and “tinkling cymbal” of worldly wisdom. Oh for preachers who will preach the gospel, who will preach “the power of God unto salvation,” to a hungering, thirsting, perishing world. ARSH October 24, 1899, page 684.17

“Editorial Notes” Advent Review and Sabbath Herald, 76, 43, p. 684.

A LEADING Presbyterian paper says that “all thoughtful Christians are looking and hoping for a revival of the power of the churches, almost buried and swamped, as they are, in secularity; and befogged, as they are, in the universal mist of doubt;” and it says that “this is not the only indication of the opening of the windows of heaven for an outpouring of refreshment from on high.” It is the time for the latter rain. This thirst for it on the part of the churches, emphasizes the word of the Lord: “Ask ye of the Lord rain in the time of the latter rain.” This should be done by the people of God more earnestly than ever before, so that this thirst of the churches may be satisfied from the true source of power and refreshing, and they not be misled by an outpouring of the false. ARSH October 24, 1899, page 684.18

“Studies in Galatians. Galatians 2:20” Advent Review and Sabbath Herald, 76, 43, pp. 684, 685.

“I AM crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” ARSH October 24, 1899, page 684.19

It may not be amiss to emphasize what this scripture does say, by noting what it does not say. ARSH October 24, 1899, page 684.20

It does not say, I want to be crucified with Christ. It does not say, I wish I were crucified with Christ, that he might live in me. It does say, “I am crucified with Christ.” ARSH October 24, 1899, page 684.21

Again: It does not say, Paul was crucified with Christ; Christ lived in Paul; and the Son of God loved Paul, and gave himself for Paul. All that is true; but that is not what the scripture says, nor is that what it means; for it means just what it says. And it does say, “I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” ARSH October 24, 1899, page 684.22

Thus this verse is a beautiful and solid foundation of Christian faith for every soul in the world. Thus it is made possible for every soul to say, in full assurance of Christian faith, “He loved me.” “He gave himself for me.” “I am crucified with Christ.” “Christ liveth in me.” Read also 1 John 4:15. ARSH October 24, 1899, page 684.23

For any soul to say, “I am crucified with Christ,” is not speaking at a venture. It is not believing something on a guess. It is not saying a thing of which there is no certainty. Every soul in this world can say, in all truth and all sincerity, “I am crucified with Christ.” It is but the acceptance of a fact, the acceptance of a thing that is already done; for this word is the statement of a fact. ARSH October 24, 1899, page 684.24

It is a fact that Jesus Christ was crucified. And when he was crucified, we also were crucified; for he was one of us. His name is Immanuel, which is “God with us”—not God with him, but “God with us.” When his name is not God with him, but “God with us;” and when God with him was not God with him, but God with us, then who was he but “us”? He had to be “us” in order that God with him could be not God with him, but “God with us.” And when he was crucified, then who was it but “us” that was crucified? ARSH October 24, 1899, page 684.25

This is the mighty truth announced in this text. Jesus Christ was “us.” He was of the same flesh and blood with us. He was of our very nature. He was in all points like us. “It behooved him to be made in all points like unto his brethren.” He emptied himself, and was made in the likeness of men. He was “the last Adam.” And precisely as the first Adam was ourselves, so Christ, the last Adam, was ourselves. When the first Adam died, we, being involved in him, died with him. And when the last Adam was crucified,—he being ourselves, and we being involved in him,—we were crucified with him. As the first Adam was in himself the whole human race, so the last Adam was in himself the whole human race; and so when the last Adam was crucified, the whole human race—the old, sinful, human nature—was crucified with him. And so it is written: “Knowing this, that our old man IS CRUCIFIED WITH HIM, that the body of sin might be destroyed, that henceforth we should not serve sin.” ARSH October 24, 1899, page 684.26

Thus every soul in this world can truly say, in the perfect triumph of Christian faith, “I am crucified with Christ;” my old sinful human nature is crucified with him, that this body of sin might be destroyed, that henceforth I should not serve sin. Romans 6:6. Nevertheless I live; yet not I, but Christ liveth in me. Always bearing about in my body the dying of the Lord Jesus,—the crucifixion of the Lord Jesus, for I am crucified with him,—that the life also of Jesus might be made manifest in my body. For I who live am always delivered unto death, for Jesus’ sake, that the life also of Jesus might be made manifest in my mortal flesh. 2 Corinthians 4:10, 11. And therefore the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. ARSH October 24, 1899, page 684.27

In this blessed fact of the crucifixion of the Lord Jesus, which was accomplished for every human soul, there is not only laid the foundation of faith for every soul, but in it there is given the gift of faith TO every soul. And thus the cross of Christ is not only the wisdom of God displayed from God to us, but it is the very power of God manifested to deliver us from all sin, and bring us to God. ARSH October 24, 1899, page 685.1

O sinner, brother, sister, believe it. Oh, receive it. Surrender to this mighty truth. Say it, say it in full assurance of faith, and say it forever. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Say it; for it is the truth, the very truth and wisdom and power of God, who saves the soul from all sin.” ARSH October 24, 1899, page 685.2

“That Post-office” Advent Review and Sabbath Herald, 76, 43, p. 686.

SEVERAL of our readers are somewhat concerned over a sentence or two in Sister Henry’s answer to the letter of a sister, in the REVIEW of October 10, page 649. Yet we are quite sure that their difficulty is with what is not said, but what they suppose, rather than with what is really said. ARSH October 24, 1899, page 686.1

It is certain that everybody who is acquainted with Sister Henry knows full well that she would never sanction the conducting of the business of a post-office, by Sabbath-keepers, on the Sabbath; and that she would not herself either go to a post-office or send for her mail on the Sabbath. It is therefore gratuitous to suppose that in the passage referred to she had any intention whatever of saying that the conducting of the business of a post-office on the Sabbath by Sabbath-keepers is necessary and legitimate business. ARSH October 24, 1899, page 686.2

Now as an open and definite proposition, it is the truth that the keeping of a post-office is a legitimate and necessary business. ARSH October 24, 1899, page 686.3

For a person who is not a Sabbath-keeper, the business of keeping a post-office is as legitimate as any other business. ARSH October 24, 1899, page 686.4

The sister whose letter Sister Henry answered does not say that her husband keeps the Sabbath. She says, “My husband and I have charge of the post-office; ... I [not we] feel as if I [not we] was in a great hole; ... I wish to get out of this hole, but I can not get out unless I get out of this post-office, so I [not WE] can keep the Sabbath just as I [not WE] should.” ARSH October 24, 1899, page 686.5

The only conclusion that the editor drew from this, and we think the true one, is that the husband is not a Sabbath-keeper. This being so, the business of keeping a post-office is for him as legitimate as any other business. Nor does this prevent his wife from keeping the Sabbath and being a Christian just where she is. We have personally known sisters whose husbands kept post-office even in their own houses, and yet these sisters kept the Sabbath and lived with their husbands, without any difficulty. ARSH October 24, 1899, page 686.6

Even more than this, we have personally known husband and wife to be Sabbath-keepers together, and keepers of a post-office too: it was a Sabbath-keeping post-office—no business whatever was done on Sabbaths. But as evidently this is not the kind involved here, it is not necessary to say more about that. ARSH October 24, 1899, page 686.7

So it seems apparent that the difficulty in the minds of the readers who have written on this is because of what they suppose, rather than what is really said. ARSH October 24, 1899, page 686.8

We make this explanation now, so that inquirers can have response in reasonable time; as Sister Henry is now on the Pacific Coast. If anything more needs to be paid, perhaps Sister Henry will say it herself. ARSH October 24, 1899, page 686.9