I AM to speak to you on the subject of the Bible as the basis of all education, the text-book in all studies. I speak to you on these subjects to persuade you, as far as possible, to give to the Bible the place which really belongs to it, and which Christians profess belongs to it.ARSH November 14, 1899, page 731.1

The Bible should be the first thing in every line of study, for the same reason that it must be the first thing with the child; and that reason is expressed in a saying familiar to all: First impressions are most lasting. The Bible should be the source of the first instruction that the child receives in the world; and, as everybody is a child in every line of study that is new to him, the Bible should be the first of all things in all studies.ARSH November 14, 1899, page 731.2

It is the truth that when a person lives, and a few do live, in such a way that the life simply fades out because of age, the last thing that such a person thinks of is the first thing that he ever learned. I say it again, for it is a principle of education: The first thing that is ever fixed upon a person’s mind, is the last thing that that mind dwells upon, if the life is completed, and simply fades out in old age.ARSH November 14, 1899, page 731.3

You all know of Gladstone, the great English statesman, who died only last year. He died a very old man. As his life was fading out indeed, it was noticed that he was saying over and over again the Lord’s prayer in French. That excited some query, as he was an Englishman. Why should he be saying the Lord’s prayer in French? Inquiries were made, because of the interest that was thus aroused; and it was learned that when he was a little child, he was in charge of a French nurse, and that the French nurse was a Christian, and had taught him the Lord’s prayer in her native language. And as that happened to be the first thing that was fixed upon his mind, it was the last thing that was dwelt upon by his mind as it faded out in death.ARSH November 14, 1899, page 731.4

Now, if that nurse had not been a Christian, and had taught that child, “Hi, diddle, diddle, the cat’s in the fiddle,” it would have worked precisely the same way, and that would have been the last thing that he would have spoken on his death-bed. If she had taught him Esop’s fables instead of the Lord’s prayer, they would have been the last things that he would have murmured as his mind faded away. Not long ago I knew of another person who died at a little past ninety-six years of age. The Lord’s prayer was also one of the things that that person repeated. Another thing she did in the last days of her life was to count—one, two, three, four, five, six, seven, and so on up to ten, but not beyond—just as a little child learns to count. So that mind, in its last hours, was dwelling on things and upon scenes of her first hours of conscious memory—the things that were first fixed in her mind. How beautiful it is that the last thought of a mind fading out in death is thought of God in his word! How aptly in the resurrection will the first thought take up the connection! This is enough to illustrate the principle that is the basis of the philosophy of using the Bible as the first thin in all Christian education.ARSH November 14, 1899, page 731.5

This, you will all admit, is all well enough in the case of the child, the little infant who is learning the first things. But it is no more necessary there than it is everywhere else; for every one is a child, an infant, in the things that he is first learning. If you or I were to begin to study any new language, we would be altogether babes in that language. We know nothing at all there; there is not a thought in the language that is ours; not a word in the language that is ours; not a word in the language that can possibly convey a thought. That is the way it is with the child as he begins to learn in the world. He has to receive things to be impressed upon the mind, to give thought, to awake intelligence. All that you will ever know in that language must be learned from, and by, the language itself. You must learn the language first of all, in order to learn anything in the language. And whatever impressions are first made in your mind in that language will go with you through all your life in that language. Whatever it may be, it will cast its influence over everything that you ever learn in that language afterward where the same words are used.ARSH November 14, 1899, page 731.6

For instance, you begin to study the language that you may have chosen, with any part of the Bible—the first verses of Genesis, or the first of John. Suppose it be Greek. And as the book of John is about the simplest, easiest book in the New Testament, in Greek, suppose you begin with that. The first words are, as translated: “In the beginning was the Word.” There you have five words: en arche en ho logos—en arche en ho logos. The word arche means “the beginning,” and the word logos means “the word.” Now, if that is the first Greek that you ever learn, the thoughts in these words the first that you ever think in that language, then whenever afterward you meet, in the Greek language, that word arche, you will be reminded of the beginning of all things; and whenever you read the word logos, you will be reminded of the Word of God, which is God. And this even though the word arche or logos, which you may read elsewhere, may have no reference in its place to this beginning, or to the Word of God. Thus wherever you go in that language, your mind will carry the thought of God, and of Christ, the Word and the beginning of all things.ARSH November 14, 1899, page 731.7

Now suppose that, on the other hand, you begin the study of the Greek in some pagan authors; and the first word that you learn there should be this same word arche, referring to the beginning of some pagan project or mythological exploit. That is the first thought that you receive in Greek. Then suppose that afterward you come to the same word in the Bible, even this very word in the first of John,—as certainly as you do, that pagan thought and the scene connected with it, which you first received from that word, will cast their pagan shadow over the divine meaning of the same word when read in the word of God. It is impossible to be otherwise; for that is the only thought that you have in your mind in connection with that word. And whatever other thought may afterward be attached to the word, that first one will forever remain.ARSH November 14, 1899, page 731.8

Now which is better: which affords the better prospect to the mind—to begin in such a way that wherever you go after that, the thought of God himself shall be with you, and accompany you in all your study in that language; or to begin in such a way that paganism will be first in all things, even to the overshadowing of the word of God, when you study that?—To ask the question is to answer it: you see that plainly enough.ARSH November 14, 1899, page 732.1

Now, in illustration, I will cite an actual occurrence: A few years ago I was passing through a high school, in which persons of another language were studying English. The book that lay open on the desk as I passed by, was their book of study in English; and it was opened at the subject of “The Mischievous Monkey.” Those students were taking their first lesson in a foreign language. The first and only thoughts they were getting in that language were thoughts about “a mischievous monkey.” When they had studied that short piece clear through, all that they knew in the English language, and the only thoughts that they could possibly think in English, were thoughts concerning a mischievous monkey. Now, in the account of that mischievous monkey, words were used that we frequently meet in the Bible: because they were common English words.ARSH November 14, 1899, page 732.2

Suppose, then, that these students should some day turn to the Bible in English, and meet some of those same words that were met in the lesson upon “The Mischievous Monkey;” every time they meet those words in the Bible, there will be that mischievous monkey obtruding himself upon, and rollicking among, the things of the word of God. That is as certain as that those students received such thoughts as their first thoughts in that language. But suppose that instead of the mischievous monkey, that teacher had given them the Bible, presenting to them the thoughts of the Gospel of John: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made,” and so on. Suppose that their minds had thus been filled first of all with the thoughts of God in English; then suppose that afterward they had read, for amusement, of a mischievous monkey. The thoughts of the words of God would accompany them in their reading, and would rob the reading of any of the mischief that might be gathered from it.ARSH November 14, 1899, page 732.3

This is the philosophy of learning from the Bible, and of using the Bible as the first thing, in every line of study. Now I ask again, and appeal to you: Which is better—to begin a language in such a way that the thoughts of God will go with that mind wherever the mind goes, even though it be into pagan literature; or to begin in such a way that the thoughts of the pagan literature, or of trifling things, will, in spite of everything, go with the mind into the word of God? It will go with the mind in spite of everything; because it is a law that first impressions are most lasting; that whatever is learned first, associates itself with everything in that connection that comes to our minds in all after-life. Now, that is enough to show you then, and to convince you, too, I think, of the justice of making the Bible the text-book, and the first of all things in all language study, in Seventh-day Adventist schools.ARSH November 14, 1899, page 732.4

“Editorial” Advent Review and Sabbath Herald, 76, 46, p. 736.

WHAT a queer mistake it is that people make who hold that all things are ruled by “law, absolute law;” and that therefore there is no place for prayer because prayer would be an attempt to interfere with “law,” and must necessarily be futile.ARSH November 14, 1899, page 736.1

But even if it be granted that “law, absolute law,” holds everything in its grip like a vise, it would not follow that there could be no place for prayer; because prayer itself would be included in the realm and reign of “law, absolute law.” Prayer would be just as certainly a part of that system of absolute law as is anything else.ARSH November 14, 1899, page 736.2

The only way in which prayer could be excluded from such a realm and reign of “law, absolute law,” would be the exclusion of man himself. And this is exactly the way in which it is done. A man sets himself aloof from all things. There he stands, self-centered, solitary, and supreme; and, so, passes his superior and critical judgment upon all things to the effect that all things are ruled by “law, absolute, exorable law,” that this leaves “no place for prayer,” and accordingly he will not pray, and having thus relieved himself of all accountability, proceeds to hold all other people to the most rigid accountability.ARSH November 14, 1899, page 736.3

But the whole conception is a self-imposed fallacy. All things are not ruled by “law, absolute law.” All things are ruled by God, the loving, the faithful, the merciful God. All things are not held in the grip of an inexorable law as in a vise: all things are held in God’s hand, that hand which in his love was pierced on the cross in behalf of men.ARSH November 14, 1899, page 736.4

His rule is not according to law, as if there were law above him; but is the expression of principle that inheres within him. The so-called “laws of nature” are but “the habits of God.” They are simply his accustomed ways of doing things. And this is so, in mercy, that his creatures, who are finite, may know what to depend on. And when for the good of his creatures it is needed, he can do any of these things another way as he chooses, without violating any law.ARSH November 14, 1899, page 736.5

And all this gives the largest possible place for prayer. Prayer is simply the converse in intelligences, of God’s rule in the expression of principle. It is but the response in consent on the part of intelligent creatures, to the wish of God to rule them through principle, which is only the expression of himself. Thus the principle of prayer is the principle of the harmony of the intelligent universe. It is the means of finding and holding the accordance of the universe intelligence.ARSH November 14, 1899, page 736.6

“Editorial Note” Advent Review and Sabbath Herald, 76, 46, p. 736.

THE Christian Advocate says that “since the Spanish war and our new relations to Cuba, Porto Rico, and the Philippines, there has been a steady procession of Catholic dignitaries to the different departments at Washington and to the White House;” and that “being properly received at the center of the federal government, as sources of information, it will be remarkable if they do not incidentally take advantage of their opportunities to promote their policies and schemes with respect to ecclesiastico-political influence in the United States.”ARSH November 14, 1899, page 736.1

July 5, 1898, in these columns, we said: “When it is understood that the Philippines and Porto Rico are solidly Catholic, and Cuba almost so, and when it is understood that in all three of these places the papacy has immense vested interests, who can doubt that when the time comes for settlement of the pending difficulties, the papacy will be sure so to insinuate herself as to secure recognition as one of the parties entitled to consideration?”ARSH November 14, 1899, page 736.2

June 21, 1898, we said: “In connection with the present difficulty between Spain and the United States, there are matters of greater interest than the war itself. There are incidents of the controversy, developments from the main issue, which really mean more, and which, in the end, will be found of greater moment, than the main question in itself.”ARSH November 14, 1899, page 736.3

And what we had in mind when these statements were made, was exactly that which is now attracting public attention. And the evil is only barely begun.ARSH November 14, 1899, page 736.4

“Editorial Notes” Advent Review and Sabbath Herald, 76, 46, p. 736.

LAST week we said, “‘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 14, 1899, page 736.1

That is the truth. Numbers of letters are written even by Seventh-day Adventists making inquiry about certain “healers”—just now about a certain one who for some time has been making somewhat of a sensation in that respect.ARSH November 14, 1899, page 736.2

And this is all the more surprising from the fact that in the case of this particular one there is no ground for inquiry, if the keeping of the commandments of God and the faith of Jesus is to have any bearing in the matter. For one of the plainest principles of the keeping of the commandments of God is that when a person is reviled, he will revile not again; it is to “love your enemies;” to “do good to them that hate you, and pray for them which despitefully use you, and persecute you.” Yet it would be difficult to conceive how this principle and these precepts could be more utterly disregarded than they are by the “healer” who is the object of these inquiries. This, any one can verify by reading his own words even published in cold and deliberate type, in the leaves of his healing.ARSH November 14, 1899, page 736.3

Please bear in mind that we raise no question as to whether healings are accomplished; or as to whether wonderful things are done,—that is, allowing that things calculated to make people stare are wonderful things. all that may be freely admitted. But beyond all that, there lies the one great and material question, What is the ultimate purpose of it all?ARSH November 14, 1899, page 736.4

Is the one purpose of it all the keeping of the commandments of God? If so, there should be seen, at the end of ten years, more signs of it, instead of less, than at the beginning. And if the keeping of the commandments of God is not the one great object of it all, which plainly it is not, then no one who will be loyal to the law of God will care one groat what the wonders may be, or how many of them: he knows that the power that performs the wonders does not make for righteousness, and is therefore not of God.ARSH November 14, 1899, page 736.5

We say again, and it can not be said too often, Disease has its causes. And to think of getting rid of the disease without diligently and conscientiously seeking out and putting away the causes is a delusion and a snare. And any means employed to remove the disease without honestly inquiring for and seeking to remove the causes, only deepens the delusion, and more securely fastens the snare.ARSH November 14, 1899, page 736.6

Also we say again, and this can not be said too often, God does heal disease. He does it even by miracle. But he does not do it, and he ought not to be asked to do it, regardless of principle. He ought not to be asked to touch the disease when we refuse to touch the causes.ARSH November 14, 1899, page 736.7

A woman came once to ask for prayers for healing, when the following conversation occurred:—ARSH November 14, 1899, page 736.8

“Will you please come with some others of the brethren, and pray for me that I may be healed?”ARSH November 14, 1899, page 736.9

“What is the matter with you?”ARSH November 14, 1899, page 736.10

“I have taken a severe cold, and it has settled on my lungs, and they pain me much.”ARSH November 14, 1899, page 736.11

“How long have you had the cold?”ARSH November 14, 1899, page 736.12

“About a week.”ARSH November 14, 1899, page 736.13

“Have you done anything for it?”ARSH November 14, 1899, page 736.14

“No.”ARSH November 14, 1899, page 736.15

“What! nothing?”ARSH November 14, 1899, page 736.16

“No.”ARSH November 14, 1899, page 736.17

“Then, my sister, prayer is not what you need at all; but a good hot bath rather. Please go at once and put yourself through a thorough course of treatment—hot bath all over, a fomentation, a compress, or even both, over your lungs. Do that honestly, and then, if necessary, we can offer the prayers that you have asked. Of course we can pray that the Lord shall make this treatment effective; but the treatment is the thing needed now.”ARSH November 14, 1899, page 736.18

She went and did as directed, and was not seen again for two or three days. Then, when met, she was asked,—ARSH November 14, 1899, page 736.19

“How are your lungs now?”ARSH November 14, 1899, page 736.20

“Oh! all right.”ARSH November 14, 1899, page 736.21

That was, and such as that is, Christian healing—divine healing. And if it be so that the cause of disease is beyond human reach, then, with proper Christian regard for principle, the Lord can in faith and full confidence be asked to make “every white whole,” and to give perfect soundness in the presence of all. And that too is Christian healing—divine healing. Then, too, with proper Christian regard for principle, that person can remain well.ARSH November 14, 1899, page 736.22

Yet it is the truth that there are thousands of persons who will dose themselves with drugs and patent medicines, or put themselves under the power of satanic influences to be “healed,” rather than put themselves through a hot bath, and like simple and sensible treatment. Only about a month ago a little baby was taken dangerously ill. The doctor prescribed such simple but effective treatment. And he was met by the mother’s, “Oh, can’t you give some medicine that will do it quicker than that? That is so much trouble”! That single incident tells the true story of multitudes.ARSH November 14, 1899, page 736.23

How can such persons have God’s saving health? How can they be kept from the snares of Satan, which are now laid everywhere to meet this sentiment with signs, and lying wonders, and deceiving miracles—all to “heal” without “so much trouble.”ARSH November 14, 1899, page 736.24

“Studies in Galatians. Galatians 3:2-5” Advent Review and Sabbath Herald, 76, 46, pp. 736, 737.

“THIS only would I learn of you, Received ye the Spirit by works of law [nomou], or by hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by works of law [nomou], or by the hearing of faith?”ARSH November 14, 1899, page 736.1

In these verses is revealed the deep secret of the difficulty with the Galatians, and especially with those who had bewitched them, which called forth the letter to the Galatians.ARSH November 14, 1899, page 736.2

That secret is that they held that men are justified, not by faith in Christ, BUT by faith in Christ AND works of law: that men are saved, not by faith in Christ, BUT by faith in Christ and something else: that these who have never yet believed in Christ may be justified by faith in Christ; but those who believe in Christ must be justified by works of law: that a man who is only a sinner must be justified by faith; but when he has been justified, and has become a Christian, then he must be justified by works of law: that righteousness is obtained by faith, but it must be kept by works that the righteousness of Christ must be received in place of all our sins, and to set us in the way of right; but our own righteousness keeps us in the way of right: that Christ avails in all that we can not do; but in all that we can do we ourselves avail: that we begin the Christian course by faith; but we must complete it by works: in short, and in the words of Inspiration, that we begin “in the Spirit,” but are “made perfect by the flesh.”ARSH November 14, 1899, page 736.3

That this analysis is correct is shown in other words that are a material part of the story of the controversy that called forth the letter to the Galatians.ARSH November 14, 1899, page 736.4

Note, it was not the Pharisees alone, but “the Pharisees which BELIEVED,” who started this controversy, and continued it, and carried it into Galatia, and planted it among the Galatian Christians. It was these professed believers in Christ who said to believers in Christ, “Except ye be circumcised, ... ye can not be saved.” It was these professors of faith in Christ who insisted that those who had faith if Christ must be also circumcised and keep the law, in order to be saved. Thus with those “Pharisees which believed,” faith in Christ is not enough to save: it must be faith in Christ and something else. It required what Christ had done, with what we can do added to that.ARSH November 14, 1899, page 736.5

This is further confirmed by the fact, which some time ago we pointed out, that the controversy, so far as circumcision was concerned, was not as to the merits of circumcision in itself; but altogether as to whether believers in Christ must be circumcised in order to be saved. This is certain because that after the question had, in council, been decided against circumcision, Paul circumcised Timothy.ARSH November 14, 1899, page 737.1

It was so also as to the keeping of the law of God: it was not a question of keeping or not keeping the law of God on its merits, but altogether the question of keeping the law in order to be saved by the keeping of the law.ARSH November 14, 1899, page 737.2

And the most singular phase of this whole story is that those people thought that that was the true gospel, that that was righteousness by faith! They thought that they were the ones who held the true faith in Christ, and that Paul was an innovator, the chief enemy of true faith, that he was making void the law of God, and undermining all righteousness. But the truth is that they did not know what is righteousness by faith. They had not true idea of faith, and so could not know truly what is righteousness by faith.ARSH November 14, 1899, page 737.3

Now the letter to the Galatians was written to correct this fearful error, and to show to them and to all people forever what righteousness by faith is in the very truth of the gospel. It was written to make plain that the faith of Jesus Christ, and that alone, saves the soul, at the beginning and at the end and all the way between: that what is received by faith is kept only by faith: that what is begun by faith is completed only by faith: that faith alone sets us in the right way, and faith along keeps us in the right way: that “in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh,” not faith and works, but “faith WHICH worketh by love.” And as love is the fulfilling of the law, then in Christ nothing avails but faith which fulfils the law—not faith and the fulfilling of the law, but faith which fulfils the law. The law is kept, not in order to be saved, but because we are saved. It is only the saved, the righteous, man that can fulfil the law; therefore he fulfils the law only because he is saved; and he is saved only by grace through faith. The power, the virtue, to fulfil the law is in the faith, which is received as the free gift of God through Jesus Christ. And this neither frustrates the grace of God nor makes void the law of God. On the contrary, it magnifies the grace of God, and establishes the law of God. It is the true righteousness by faith.ARSH November 14, 1899, page 737.4

“Editorial Bit” Advent Review and Sabbath Herald, 76, 46, p. 737.

THE Christian Work says: “There is no question, and statistics fully corroborate the statement, that the churches in both Brooklyn and Manhattan have lapsed into a condition beside which that of the church of Laodicea must have been comfortably warm. Nothing is to be gained by printing denials of this fact. The churches all need a revivifying influence of the Holy Spirit. And this is to be obtained, it at all, by preaching suited to the time, by a re-presentation of the gospel of grace to those whose names are on the church rolls, but whose lives conform to the secularism, the indifference, the worldliness, of the times.”ARSH November 14, 1899, page 737.1

The preaching suited to this time is the message of God for this time, the great threefold message: “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.ARSH November 14, 1899, page 737.2

“And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.ARSH November 14, 1899, page 737.3

“And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.ARSH November 14, 1899, page 737.4

“Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.”ARSH November 14, 1899, page 737.5

“Editorial Bits” Advent Review and Sabbath Herald, 76, 46, p. 738.

BY a Chinese imperial decree issued March 15, 1899, “the different degrees of the ecclesiastical hierarchy” of the Catholic Church in China are established as of the same rank as corresponding degrees in the imperial administration; that is, bishops hold equal rank with provincial treasurers, judges, and taotais; while other priests are made of equal rank with prefects of the first and second class, independent prefects, subprefects, and other functionaries.ARSH November 14, 1899, page 738.1

Now that is one of the greatest political moves, of the many great ones, that have been made in the world the present year. The issuing of this decree was secured by the French minister to the Chinese Empire. France stands as the guardian of Catholic interests in China. This decree, then, establishes, in support of French interests in China, an empire—a whole imperial hierarchy—within that empire. It infinitely strengthens the hold of France on China; and this not merely in a province or two, nor even only in a “sphere of influence,” but throughout the whole empire. As France and Russia are working hand in hand, this gives a mighty impetus to their united interests. On the other side, Britain, the United States, Germany, and Japan are working together, yet it is difficult to see how they shall be able to win against the forces now working in the interests of France and Russia together.ARSH November 14, 1899, page 738.2

November 7, 1899

November 21, 1899

November 14, 1899

The Advent Review and Sabbath Herald, vol. 76

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