THE other day a gentleman asked me why it is that the Mohammedan religion has a stronger hold upon Mohammedans as a people, than the Christian religion has upon Christians as a people. The answer is, Because the Mohammedans have a Mohammedan education [Voices: “Amen;” “that is right.”] The book of Mohammedanism is the Koran; and all children are instructed in the Koran alone until they reach—I don’t know what age—the age of manhood, anyhow. That is what makes them Mohammedans. If Christians would use the Bible as the Mohammedans use the Koran, Christianity would be to those Christians as real, as all-absorbing, and would hold them as certainly and as firmly, as Mohammedanism holds the Mohammedans. Yet it is not enough to say that it would hold them, AS certainly, AS firmly, comparatively: but it would hold them AS MUCH MORE SO as Christianity is stronger, broader, higher, and purer than is Mohammedanism, and as the Bible is above the Koran: so much as the Bible is more than the Koran, so much more would Christianity have a hold upon Christians than Mohammedanism has upon Mohammedans.ARSH November 7, 1899, page 715.1

It has been remarked by many, and many times, that Catholics, as a people, are more firmly established in their religion than Protestants, as a people, in theirs; and here the same reasoning holds. Let Protestants use the Protestant book of religion as the Catholics use the Catholic books, and Protestantism will have a hold upon Protestants as much stronger than Catholicism has upon Catholics as the Protestant book, the Bible, is above Catholic books. Everybody knows that Catholics, as a people, teach their children, from the beginning, as long as possible, the Catholic religion, from Catholic books; while Protestants do not do that from the Protestant book, the Bible.ARSH November 7, 1899, page 715.2

This brings us to the consideration of the literature—the Book—of Christianity, as the basis of Christian education—as the Text-book in Christian schools. That book we profess to believe, we profess to hold, as the word of God,—as the word, the instruction, the teaching, of him who is the fountain of knowledge,—as the teaching of him who is perfect in knowledge, and like unto whom no man, no one, can teach. We profess that; why not then, stick strictly to your profession? [Voice: “Amen.”] Why not give that book, the word of God, that instruction, that knowledge, which comes from the Fountain of knowledge, which is given by him who is perfect in knowledge—why not give all this the place that belongs to it in the profession we make concerning it?ARSH November 7, 1899, page 715.3

Pagan literature is still extant in the schools, not simply in the schools of the world, but also in the denominational schools of the Protestant churches of the world. Pagan literature, infidel philosophy, atheistic ideas, are in the text-books and the books of study not only in the schools of the world, but also in the denominational schools of the churches of professed Christians in the United States.ARSH November 7, 1899, page 715.4

Now, let me ask you this question: How long must a person study pagan literature before he shall become a Christian by that? How long will he have to study it in order to become a Christian? How much is there in it that will help him become a Christian? [Voices: “Nothing.”] Is pagan literature the channel to Christianity? [Voices: “No, no.”] How long, then, must persons who desire to be Christians study text-books through which the only thread, from beginning to end, is infidel, atheistic, or pagan, before, by such study, they shall become Christians? Are such books, is such instruction, such education, the channel to Christianity?ARSH November 7, 1899, page 715.5

But it is said that “these studies are not primarily to teach paganism: the idea is not that the student shall gather the philosophy, or the instruction, that is in this literature; but it is used primarily as the best means of developing the mind, of creating mental vigor, of increasing intellectual power.” Let us look at that: that is some philosophy on the opposite side of that question. Suppose that I, a student, enter a school where that kind of books is used for the purpose of developing capacity and intellectual power. Suppose I take the course unto completion. I have an immense capacity developed; but what is in it? It is not expected that I shall gather from the literature what is in it, because that is intensely, basely, immoral. Everybody knows that, who knows anything of paganism. [Voices: “Amen.”] Greece and Rome sank into irretrievable ruin through the corruptions that they gathered from this identical literature they gathered from this identical literature, and from the men who made the literature, which forms the study books in the schools both of the churches and of the world to-day,—Homer, Plato, Vergil, Cicero, Cesar, and others of their kind.ARSH November 7, 1899, page 715.6

Let me repeat that Greece and Rome were sunk to the depths of immorality that ruined them, under the teaching, and BECAUSE of the teaching, of the men who wrote the literature that is “classical” in the schools of to-day. And upon that awful fact, I inquire, How can the study of that same literature save people nowadays, and make them Christians? I want to know how long people who wish to be Christians can study that literature to profit? And when the colleges and the State schools throughout the nation are teaching these things to their students, and are turning out these students by the thousands every year, how long will it be before, under such teaching, this nation shall be brought to the same condition, which must end only in the same sort of ruin to which the Greeks and the Romans, as nations, were brought by like teaching in their day? That is worth thinking of by all Christians, by all those who profess to be Christians, and by all who desire to be Christians.ARSH November 7, 1899, page 715.7

Now to the thought of the “object of these studies being to develop capacity.” Let it for the occasion be admitted. Of what use is this capacity when the student has not taken into it anything valuable? He has the capacity, if you will; but as to any real good, it is empty. And don’t you forget that every degree of capacity that is made and not filled with that which is good, will, in these days, inevitably be filled with that which is NOT GOOD. [Voice: “Amen.”] That is the evil that there is in that system of education; while the philosophy of true education is to develop capacity only by putting in the good, and develop it no faster than it can be filled with that which is good.ARSH November 7, 1899, page 715.8

The very idea of what the world supposes to be education is an error; that is, that education is a drawing out. The Latin word educare means to draw out; and therefore it is said that this means that we are to draw out, to develop, the powers that are within. But all the powers that are within are only the powers of self; and this development is only the development of self.ARSH November 7, 1899, page 716.1

Now, the truth as to education is just the opposite of that. True education is the putting the good INTO the man. The true definition of education, and the true philosophy of it, is to “restore the image of God in the soul.” That is the taking of something from without, and putting it within the man; and that is true education. The false education is that which takes a man, and develops him as a balloon—puffs him up. It is that which develops a vast intellectual capacity, with nothing in it except what he can gather from the world, which is nothing but bad. Then, when he really desires to receive Christianity, he must throw out all that is there before Christianity can ever possibly get in.ARSH November 7, 1899, page 716.2

Let Christians hold to only such education as will put into the minds of the children nothing but the truth. And as the word of God is the truth, this demands that the Bible shall be the text-book in all education. It is literally true that there is nothing in the world that will develop intellectual capacity and power as well the word of God. [Voices: “Amen.”] The true philosophy of it is this: The word of God is known and understood only by faith. Faith, as it is exercised, “growth exceedingly,” and thus develops the mind on its own part. On the other side, the righteousness of God is revealed to each degree of faith, “from faith to faith.” And the righteousness of God is an expanding principle. And so the mind being developed from the side of the individual by the growth of faith, and from the side of God by the expanding power of the righteousness of God revealed to each degree of faith, the Bible is the greatest educating power in the world. And it never develops a degree of capacity that is not filled to the full by the truth of God, by the word of God, by the Spirit of God himself. [Voices: “Amen.”] This principle is expressed in the Scriptures thus: I cease not “to pray for you, and to desire that ye might be filled with the knowledge of his will, ... that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.” Filled, and increasing,—filled, and yet increasing.ARSH November 7, 1899, page 716.3

Thus in Christian education you have the double advantage: you have that which develops most of all, the human mind; and that which fills all the capacity as fast as it is developed.ARSH November 7, 1899, page 716.4

Morality is the only security in education. And Christianity is the only true morality. Therefore the only secure, the only true, education is Christian education. The book, the literature, of Christianity is the Bible. Therefore the only true Christian education is that of which the Bible is the sum and the substance, the warp and the woof.ARSH November 7, 1899, page 716.5

Christian education is more than the cultivation of the intellectual part of man: it is the cultivation of the moral as supreme, and the highest possible cultivation of the intellectual only as tributary to the supremely moral. Yet neither is it the cultivation of only the intellectual and the moral: it is the cultivation of the physical as well. And this, too, as tributary to both the intellectual and the moral. Christian education, therefore, is the symmetrical and the highest possible cultivation of every faculty,—physical, intellectual, and moral,—in order to glorify God on the earth, and finish the work that he has given Christians to do.ARSH November 7, 1899, page 716.6

Therefore as certainly as we are Christians, as certainly as we profess to be Christians, as certainly as we would be Christians, is it not most proper, and high time, that you and I, and all such, should diligently seek a Christian education in its veriest sincerity and its highest perfection?ARSH November 7, 1899, page 716.7

“Editorial” Advent Review and Sabbath Herald, 76, 45, p. 720.

WHEN the disciples should see Jerusalem encompassed with armies, then they were to know that the desolation thereof was night: and then they that were in Judea were to flee into the mountains.ARSH November 7, 1899, page 720.1

The Roman armies, the only armies there were at that time, were a long distance from Jerusalem; and in the nature of things, it must take them some time to reach Jerusalem, even after they had started definitely for that place.ARSH November 7, 1899, page 720.2

Yet it was not when they knew that the armies were coming toward Jerusalem that the disciples who were in Judea were to flee: it was not till they saw Jerusalem encompassed with armies. But when this should be seen, then they knew that the desolation thereof was nigh, and their flight must be so sudden that he who was on the housetop could not come down to take anything out of his house, and he who was in the fields could not turn back to take his clothes.ARSH November 7, 1899, page 720.3

Then the time of the approach of the Roman armies toward Jerusalem was the time of preparation, in which all who believed should get all things ready, so that when the armies encompassed Jerusalem, the believers could flee suddenly, as they were commanded to do. When Jerusalem was encompassed, the time of preparation was passed; then was the time for flight. Those who were in Judea were to flee, and those who were not in Judea were not to enter thereinto.ARSH November 7, 1899, page 720.4

All this was told to the disciples before the Lord’s death; and they were told to pray that their “flight be not in the winter, neither on the Sabbath day.” Thus that subject was to be ever before them and upon their minds. They were to watch for the sign, and pray always with regard to their flight when the sign appeared. In so doing, they were a light to all people in Judea, and had a message for all, that they too might so watch for the sign, and pray with regard to the flight, and be ready when the sign appeared.ARSH November 7, 1899, page 720.5

These things were spoken before the Lord’s death. After his ascension the gospel was preached with the witnessing of the Holy Spirit in Jerusalem and in Judea. And to all in these places the message was given as to the approaching desolation of the land, the deliverance of all who would believe, and the sign by which it should be known when flight was essential in order that they should be delivered from the certainly coming destruction.ARSH November 7, 1899, page 720.6

Years passed, with much violence, frequent insurrections, and great slaughter; but yet there were no armies marching upon Jerusalem. At last, however, the approach of the Roman armies began. Cestius, the Roman commander in the East, “removed with his whole army, and marched to Antipatris.” Next he came to Aphek, which he captured; and next to Lydda, which, being deserted, he burnt. And so he “marched forward; and ascending by Bethoron, he pitched his camp at a certain place called Babao, fifty furlongs [seven and a half miles] distant from Jerusalem.” Next Cestius “took his whole army along with him, and put the Jews to flight, and pursued them to Jerusalem. He thus pitched his camp upon the elevation called Scopus [or watch-tower], which was distant seven furlongs from the city.” Then “on the fourth day” “he put his army in array,” and brought it into the suburbs, or outer city. The people “retired from the suburbs, and retreated into the inner part of the city, and into the temple.” Cestius burnt the suburbs, or new city, and passed on, and “came into the upper city, and pitched his camp over against the royal palace.”ARSH November 7, 1899, page 720.7

And now the real city was encompassed, and the siege was begun. But after besieging the place five days, when the Jews were fearing that the place would be taken immediately, when a faction had actually started to open the gates from the inside, “and to admit Cestius as their benefactor,” and when, “had he but continued the siege a little longer, he had certainly taken the city, ... that very day,” just then, Cestius, “despairing of any expectation of taking it,” and “without having received any disgrace,” “retired from the city, WITHOUT ANY REASON IN THE WORLD.” And then “many of the most eminent of the Jews swam away from the city, as from a ship when it was going to sink.”ARSH November 7, 1899, page 720.8

The given sign had come to pass. The believers had fled from Judea when the city was encompassed. But those in the city could not flee when it was surrounded. But when the army was withdrawn, then they fled also. Then, as soon as possible, all the armies that could possibly be gathered were brought into Judea, and to Jerusalem, and it, with the temple, was made a heap of ruins.ARSH November 7, 1899, page 720.9

And NOW, “our country shall repudiate every principle of its Constitution as a Protestant and republican government;” and “AS the APPROACH of the Roman armies was a sign to the disciples of the IMPENDING destruction of Jerusalem, SO may this apostasy be a SIGN to US that the limit of God’s forbearance is reached, that the measure of our nations iniquity is full, and that the angel of mercy is about to take her flight, never to return.”ARSH November 7, 1899, page 720.10

Are you watching for this sign? Do you see this “approach”? Are you ready for the flight? And are you praying that your flight shall not be in the winter, neither on the Sabbath day? Now is the time to watch, to prepare, and to pray.ARSH November 7, 1899, page 720.11

“Get ready, get ready, get ready.”ARSH November 7, 1899, page 720.12

“Editorial Note” Advent Review and Sabbath Herald, 76, 45, p. 720.

THE passages of Scripture printed in these columns last week, place beyond all question the fact that in these days miracles will be wrought by the power of Satan purposely to deceive, if possible, the very elect, and to draw them away from the keeping of the commandments of God.ARSH November 7, 1899, page 720.1

As has been also stated before in these columns, the widest open door that is given for the exercise of this deceivableness of unrighteousness is the many and increasingly numerous diseases of the people, and the longing of the people to get rid of their diseases by whatever means, and especially such as will accomplish this the quickest, and with the least effort on their own part.ARSH November 7, 1899, page 720.2

It is not only true that diseases are constantly becoming more wide-spread, and more numerous, but the offered remedies are multiplying no less rapidly than are the diseases. This of course is but natural enough; indeed, it is inevitable. For when, instead of searching out and intelligently putting away the causes of disease, drugs and medicines are used by which to remove disease, two additional evils are engendered: (1) in the taking of the drugs and medicines the foundation of new disease is laid; and (2) medicines taken frequently, lose what power they at first may have had to give relief. Thus not only are new diseases generated, but new remedies are demanded for the former diseases.ARSH November 7, 1899, page 720.3

But people are discovering that these are tedious processes, and so they are ready fairly to fly to easier processes. And just here Satan crowds himself in with his “magnetic healings,” “Christian science,” hypnotism, and so-called faith healings. We say “so-called faith healings” because there is healing by faith that is true, and not so-called; but this healing is always wrought by the word of God, and the object of it is the keeping of the commandments of God. And this kind only is true healing by faith; because faith comes only by hearing the word of God, and in Christ nothing avails but faith which keeps the commandments of God.ARSH November 7, 1899, page 720.4

By all these means of healing, except that of true faith,—that which leads to the keeping of the commandments of God,—Satan is crowding himself and his power upon the attention, and also into the confidence, of the people everywhere. And, indeed, what channel could be chosen by Satan to get a hold upon the attention and confidence of the people, that would be more sure and effective than just this thing of offering quick and easy relief from their diseases? To physicians, or “healers,” people readily yield their cases with absolute abandon. And when they do find themselves relieved, the one by whom it was accomplished has a hold upon them that hardly anything else can give.ARSH November 7, 1899, page 720.5

Now, in all this there is instruction for Seventh-day Adventists. The word of God has spoken it: “When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him,” and “shall put him to flight.” “The everlasting gospel,” as it is briefly comprehended in the third angel’s message, is this banner which in this time God has uplifted against the enemy’s insweeping like a flood. And God’s “saving health” is, and always has been, an essential part of the everlasting gospel.ARSH November 7, 1899, page 720.6

But this saving health is not bestowed regardless of all procedure on the part of the individual, regardless of all circumstances of cause and effect. It is not assured regardless of principle. In giving it, God will not set himself against himself. He can not, and he must not be asked to, destroy his kingdom in order to give health to men. Satan will do that, especially in these days; for his case is now desperate, because “he knoweth that he hath but a short time” before both his kingdom and himself shall be brought to utter ruin.ARSH November 7, 1899, page 720.7

But the kingdom of the Lord is from everlasting to everlasting. And though he has inseparably connected “his saving health” with his everlasting gospel, it is “saving health” based upon eternal principle. Accordingly he has given in the third angel’s message the principles of his saving health to be proclaimed with a loud voice to every nation and kindred and tongue and people. To the people of the third angel’s message God has revealed the causes of disease, and has called us to the eternal principle of effectually putting away the disease by removing its causes.ARSH November 7, 1899, page 720.8

God intends that his children shall have power with the people. He knows how the enemy like a flood is gaining power with the people, through the channel of ready remedies for their diseases. Therefore in the giving to his people the principles of his saving health for all nations, the Spirit of the Lord is lifting up a standard against that particular inroad of the enemy. Yet, alas! how few of his people are really imbibing these principles of God’s saving health! “Pity ‘t is, ‘t is true” that many even of the Lord’s professed people will resort to quack and satanic remedies, rather than diligently search out and faithfully apply the Lord’s principles of saving health.ARSH November 7, 1899, page 720.9

That will never do. When the Lord has given to any people, even in great detail, the eternal principles of his saving health, and has put it all easily within the reach of every one, what but positive disloyalty can it be for any of his professed people to ignore these divine principles, and then resort to quack, drug, or satanic remedies, even though these remedies be presented in the form of signs, wonders, and miracles?ARSH November 7, 1899, page 720.10

Now; let every one who regards the third angel’s message, let every one who professes to love the truth of God, put heart and mind diligently to the searching into, and the understanding of, the principles of God’s saving health. A number of them have been published in the REVIEW AND HERALD, and more will be. Let these be understood and taught to all people in the Lord’s glorious message and work of the everlasting gospel.ARSH November 7, 1899, page 720.11

“Editorial Notes” Advent Review and Sabbath Herald, 76, 45, pp. 720, 721.

LATELY a pilgrim in India, making his way to a shrine, was so loaded with chains and iron bands that, when he decided to make part of his journey by railroad, the company demanded that he pay for his passage both regular fare and freight. It was estimated that there was on his body about two hundred pounds of iron; and at night, in his journey on foot, he would stake himself out like an animal. To object of all this was to do penance, to make atonement, for his sins. In relating the occurrence, the Interior very justly remarks: “What is Lent, throughout three fourths of Christendom, but an attempt by personal sacrifice to propitiate God? The same thought which lay at the basis of the Indian fakir’s conduct lies at the basis of Lent’s abstention. It is that man must pay at least part of the penalty of his sin in bodily pains. It is that he must atone, in part at least, for that sin which the Bible says was completely blotted out by the one sufficient Redeemer. ‘Old Dan Chaucer’ struck the key-note of the Reformation in his pre-Reformation line, when he wrote, ‘Either he forgives us every whit or not a dele.’ But direct as that lesson is taught in the holy Gospels, it has not yet been mastered by Greek, Romanist, or Protestant.” The REVIEW AND HERALD will help, on this subject, everybody who will read them.ARSH November 7, 1899, page 720.12

“Studies in Galatians. Galatians 3:1” Advent Review and Sabbath Herald, 76, 45, p. 721.

“O FOOLISH Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?”ARSH November 7, 1899, page 721.1

Christ having been set forth, crucified among them, it was easy for the Galatians to understand the words of chapter 2:20: “I am crucified with Christ.” When he was set forth, crucified among them, it was easy enough for all who were willing, to be crucified with him.ARSH November 7, 1899, page 721.2

Paul preached only “Christ, and him crucified.” This he preached wherever he went. And wherever he went, he preached Christ crucified among the people in that place. That is, when he was in Galatia, he preached not only Christ crucified down in Judea, but also in Galatia. When he was in Corinth, he preached not only Christ crucified away over at Jerusalem, but also Christ crucified there in Corinth.ARSH November 7, 1899, page 721.3

In other words, Christ crucified at Jerusalem in Judea, was also Christ crucified wherever there is a man on the earth. And the preaching of Christ crucified at Jerusalem in Judea, to be the true preaching of that fact must be also the preaching of Christ crucified wherever the fact is preached. It is simply the preaching of the universal and ever-present Christ the Saviour.ARSH November 7, 1899, page 721.4

The preaching in Galatia, in Corinth, in Rome, in Britain, in the United States, of Christ crucified only at Jerusalem in Judea, is too far away both in distance and in time for the people readily to grasp it as a power in their own lives. But in preaching of Christ crucified at Jerusalem in Judea, and also wherever there is a human soul,—this brings to each soul, just where that soul is, Christ, the crucified, the risen, and the ever-living Saviour. And then and there each soul who hears the preaching can be crucified with him (Romans 6:6), can rise with him (Ephesians 2:5, 6), and can live with him (Romans 6:8), as the ever-crucified, ever-risen, and ever-living Saviour.ARSH November 7, 1899, page 721.5

Such preaching, and such alone, is the true preaching of Christ and him crucified. Such preaching, and such alone, is the true preaching of the cross of Christ. Such preaching of the cross of Christ is the preaching of “the power of God;” and such preaching of Christ crucified is “Christ the power of God, and the wisdom of God.” 1 Corinthians 1:17, 18, 23, 24.ARSH November 7, 1899, page 721.6

We can do no better than to say again, in this connection, what we said two weeks ago, on chap. 2:20: 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 behoved 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, 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 November 7, 1899, page 721.7

Thus every soul in this world can truly say, in the perfect triumph of Christian faith, “I am crucified with Christ;” my old sinful nature is crucified with him, that this body of sin might be destroyed, that henceforth I should not serve sin. Romans 6:8. 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 November 7, 1899, page 721.8

In this blessed 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 November 7, 1899, page 721.9

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, which saves the soul from all sin.ARSH November 7, 1899, page 721.10

“Back Page” Advent Review and Sabbath Herald, 76, 45, p. 728.

THE Independent says, “We are much mistaken if one of the greatest advantages in the study of Roman institutions of any period is not to be found in the drawing of parallels, and, mutatis mutandis [with necessary changes], in the conscientious application of the lesson to our own political life.” That is the truth. And that is why Rome is given so large a place in the Scriptures, and then those scriptures referred especially to the last days. The last days of the world’s history have much to do with the “image to the beast.” And the beast is nothing else than the ultimate Rome. And the ultimate Rome is but the resultant of the Rome of different periods. Every soul ought to-day to be marking these parallels. It is easily done; for they are unmistakable to the candid student.ARSH November 7, 1899, page 728.1

October 31, 1899

November 14, 1899

November 7, 1899

The Advent Review and Sabbath Herald, vol. 76

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