Place of the Bible In Education
A. T. Jones
83 -- Chapter
IX - What Was Taught In the Schools of the Prophets.
What was taught in the schools of the prophets? To know this is
important, not only for its own sake: but because, when we
know this, we know what should be taught in the Lord's schools always.
These things are in the Bible. They were written for our learning.
And being in the book of Daniel, they are written especially for
our instruction and admonition "upon whom the ends of the world
are come." In this chapter we shall have space only to discover
and enumerate these studies. What each subject
involved will be studied afterward.
and his three companions were "skilful in all wisdom, and cunning
in knowledge, and understanding science." This education was
acquired in the college, or school of the prophets in Jerusalem.
This, therefore, certifies that
wisdom, knowledge, and
science were taught in those schools.
thing that was taught there was music,
instrumental as well as vocal. This we know from the fact that the
first time that we meet any of the students of such a school, they
have "a psaltery, and a tabret, and a pipe, and a harp, before
them;" and they were playing with such spirit, and
with such power in the Spirit, that the man who then personally
84 -- was drawn to God and converted. Thus all the circumstances
show that this was trained, harmonious music, played by the students
of this school. And this is plain evidence that music was taught
in the schools of the prophets.
thing that was taught there was
work, or "manual training" as it would be called
to-day. This we know from the record of these schools in the time
of Elisha: "And the sons of the prophets said unto Elisha,
Behold now, the place where we dwell with thee is too strait for
us. Let us go, we pray thee, unto Jordan, and take thence every
man a beam, and let us make us a place there, where we may dwell.
And he answered, Go ye. And one said, Be content, I pray thee, and
go with thy servants. And he answered, I will go. So he went with
them. And when they came to Jordan, they cut down wood." 2
shows that in those schools, work
was taught and the love of it; because when the school building
became too small for the attendance, the
students themselves suggested that
they themselves should build the new and larger house
that was needed. There was no thought of hiring other people to
do the work, nor of letting it by contract. No; they themselves
said, "Let us
go, ... and let us
make us a place."
were also so in love with work that they would borrow tools with
which to work; for when one of the axes flew off the handle and
into the river, as one of the students was chopping, he exclaimed
to Elisha, "Alas, master! for it was borrowed."
than this, even the principal of the school -
85 -- Elisha - went with them to the work, and joined
with them in the work; for he was among those who were
chopping on the bank of the river when the ax flew into the water.
this shows, as plainly as needs to be shown, that work and the love
of it, real industry, was taught in the schools of the prophets
- the Lord's schools of ancient time.
Another thing that was taught there was temperance
- healthful living. This is shown by the fact that Daniel and his
companions refused the king's dainties and royal food, and the wine
which he drank, and
asked for a simple fare, a vegetarian diet. Dan. 1:5,
12-16. That they were
taught this in the school of the prophets which they
attended is plain from the fact that this was a thoroughly grounded
principle with them. And that such was the diet in the schools of
the prophets is taught by the fact that in that school, in the time
of Elisha, even when "there was a
dearth in the land," Elisha, giving directions to
prepare food, said, "Set on the great pot, and seethe pottage."
And in following this direction, "one went out into the field
to gather herbs."
2 Kings 4:38, 39. When herbs were gathered in response to the ordinary
direction to prepare food, and this when "there was a dearth
in the land," surely this is strong evidence that a vegetarian
diet was the regular diet in the school. This is confirmed by the
further fact that "there came a man from Baal-shalisha, and
brought the man of God bread of the first-fruits, twenty
loaves of barley, and full ears of corn in the husk thereof. And
he [Elisha] said,
86 -- Give unto the people, that they may eat." Verse 42.
Here was a man bringing a present of provisions to
the principal of the school, and he brought only food from the vegetable
this is evidence that a vegetarian diet was the diet of the students
and teachers in the schools of the prophets; that this temperate
way of living was a part of the instruction; and that temperance
was so inculcated as to become a living principle in the lives of
thing taught there was law
- statutes, justice, and judgment. This was directly commanded to
be taught: "Behold, I have taught you statutes and judgments,
even as the Lord my God commanded me, that
ye should do so in the land whither ye go to possess
it. Keep therefore and do them; for this is your wisdom and your
understanding in the sight of the nations, which shall hear all
these statutes, and say, Surely this great nation is a wise and
understanding people. ... What nation is there so great, that hath
statutes and judgments so righteous as all this law, which I set
before you this day? Only take heed to thyself, and keep thy soul
diligently, lest thou forget the things which thine eyes have seen,
and lest they depart from thy heart in all the days of thy life;
but teach them thy sons, and thy sons' sons." Deut. 4:5-9.
"Justice, justice, shalt thou follow." Deut. 16:20, margin.
thing taught there, and this "specially,"
for after urging upon them the obligation
p 87 -- to teach carefully and diligently the statutes and
judgments of the Lord, he commanded them to teach to their sons
and their sons' sons, "specially," the ten commandments
which they heard, said he, "the day that thou stoodest before
the Lord thy God in Horeb, when the Lord said unto me, Gather Me
the people together, and I will make them hear My words, that they
may learn to fear Me all the days that they shall live upon the
earth, and that they
may teach their children. ... And the Lord spake unto
you out of the midst of the fire; ye heard the voice of the words,
but saw no similitude; only ye heard a voice. And He declared unto
you His covenant, which He commanded you to perform, even ten commandments;
and He wrote them upon two tables of stone."
thing taught there was history:
"When thy son asketh thee in time to come, saying, What mean
the testimonies, and the statutes, and the judgments, which the
Lord our God hath commanded you? then thou shalt say unto thy son,
We were Pharaoh's bondmen in Egypt; and the Lord brought us out
of Egypt with a mighty hand; and the Lord showed signs and wonders,
great and sore, upon Egypt, upon Pharaoh, and upon all his household,
before our eyes." Deut. 6:20-22. This study was not confined
to the history of the deliverance from Egypt; it embraced all as
it was given in the sacred writings. We know that this history was
one of the studies of Daniel; for the form of government, having
three presidents, one of whom was chief, which was introduced by
Daniel as prime
88 -- minister in the days of Darius the Mede, was adopted literally
from the records of Israel as to the government of David.
another thing taught there was poetry.
This was an essential accompaniment of the teaching of music, and
the songs of worship of which their music was composed. With all
this, of course, the fundamentals of knowledge, reading and writing
and numbers, were taught.
find, then, that the teaching in the schools of the prophets embraced
at least the following studies: -
4. Manual labor,
the one greatest thing over all, in all, and through all, in the
Lord's schools was the pervading presence of the divine Teacher,
the Holy Spirit. In the schools of the prophets the Spirit of God
was the one all-pervading influence, the one great prevailing power.
The first time we meet one of these schools is in 1 Sam. 10:5-12,
when Saul came "to the hill of God," and met "a company
of prophets coming down" with instruments of music, and prophesying.
"And the Spirit of God came upon him," and "God gave
him another heart;" he was turned "into another man,"
and "he prophesied among the prophets."
p 89 -- That this should occur in the case of such a man
as Saul was so great a wonder that the people of Israel were astonished
at it to such an extent that henceforth it became a proverb in Israel,
"Is Saul also among the prophets?"
this was but the usual degree of the manifestation of the Spirit
in the school. For we find after this that Saul, by disobedience
to God and jealousy of David, had separated himself from the Spirit,
and was constantly seeking to kill David, and David escaped, and
fled, and "came to Samuel to Ramah," and "he and
Samuel went and dwelt in Naioth. And it was told Saul, saying, Behold,
David is at Naioth in Ramah." This was where there was a school
of the prophets. "And Saul sent messengers to take David: and
when they saw the company of the prophets prophesying, and Samuel
standing as appointed over them, the Spirit of God was upon the
messengers of Saul, and they also prophesied. And when it was told
Saul, he sent other messengers, and they prophesied likewise."
Saul saw that his first messengers had yielded, of course he sent
the second time such ones as he supposed would not yield. And when
he found that they also had yielded, he determined to trust no more
messengers - he would go himself. Therefore in his wrathful determination
"went he also to Ramah," and demanded, "Where are
Samuel and David? And one said, Behold, they be at Naioth in Ramah.
And he went thither to Naioth in Ramah: and the Spirit of God was
upon him also, and he went on, and prophesied."
90 -- All this shows, and it was written to tell to us, that
the Holy Spirit was so fully manifested that stern, hard-hearted,
and even exceptionally unspiritual men were melted and subdued by
His gracious influence whenever they came in contact with the school.
It shows also that the Spirit of God in these schools manifested
Himself in prophesyings. Thus it was the Spirit of prophecy that
pervaded and controlled the school. "The Spirit of prophecy"
is "the testimony of Jesus" (Rev. 19:10), in counsel and
instruction. Thus Jesus Christ Himself, by the Spirit of prophecy,
was the real Head of the schools of the prophets.
all this is to teach to us now, for our own time, that in the Lord's
schools, the Spirit of prophecy, the testimony of Jesus, must be
the great guide and instructor, and that the Spirit of God is to
be courted until He shall become the all-pervading influence and
the all-controlling power in every school established in the name
of the Lord.
things are written in the Bible for us. They center and
are emphasized in the book of Daniel specially for the last days.
We are now in the last days. The instruction given, the course of
study in the schools of the prophets, is instruction for the Lord's
schools for all time. This is the instruction that belongs to-day
in every school that makes any pretensions to being a Christian
91 -- Chapter
X - The Study of Wisdom. -- Daniel,
while yet a mere youth, was "skilful in all wisdom." This
was the leading part of his education. What
is wisdom? whence comes it? how is it attained? and what relation
does it bear to education in general?
shall wisdom be found? and where is the place of understanding?
Man knoweth not the price thereof; neither is it found in the land
of the living. The depth saith, It is not in me; and the sea saith,
It is not with me. It can not be gotten for gold, neither shall
silver be weighed for the price thereof. ...
then cometh wisdom? and where is the place of understanding? Seeing
it is hid from the eyes of all living, and kept close from the fowls
of the air. Destruction and death say, We have heard the fame thereof
with our ears.
understandeth the way thereof, and
He knoweth the place thereof. ... When He made a decree
for the rain, and a way for the lightning of the thunder; then did
He see it, and declare it; He prepared it, yea, and searched it
out. And unto man He
said, Behold, the fear
of the Lord, THAT IS WISDOM; and to depart from evil
is understanding." Job 28:12-28. And "the Lord giveth
wisdom." Prov. 2:6.
p 92 -- It is certain, then, that the
fear of the Lord was an essential part of the education
in the schools of the prophets. Since only God knoweth what is truly
wisdom, and since He is the Giver of it, this, in itself, required
that the revelation which God had given of Himself should be studied,
that they might truly know the true God and His attributes. For
they could not fear - reverence
- Him unless they knew Him. And in studying the revelation which
the Lord had given, this, of itself, was the study of the sacred
writings, - the books of Moses and the writings of the other prophets.
"the fear of the Lord is the beginning of knowledge,"
it is certain that wisdom was the leading subject of study in the
schools of the prophets. It
preceded every other study. More than this, it not only
preceded every other study; but it was the leading element, the
guiding principle, in
every other study.
as the knowledge of God is essential to the fear of God, and the
certain knowledge of God is attained only by revelation that He
has given of Himself and of His attributes, it is certain that the
Holy Scriptures were the essential basis of all studies,
the guide in every course of investigation, and the ultimate test
of every inquiry.
is "the fear of the Lord," and "the fear of the Lord
is the beginning of knowledge." All that any person can possibly
know in this world without
the fear of the Lord will, in "a little time," vanish
forevermore: while he who knows the fear of the Lord will
93 -- abide forevermore. That which he learns in accordance
with the fear of the Lord will also, with him, abide forevermore;
and forevermore there is open to him the wide universe, with all
its possibilities for the increase of knowledge. Thus he who has
the fear of the Lord has also,
in that, for all eternity, all things else: while
whatever else he might have without
the fear of God, he would not really have even that;
because in a little while all that, with
himself, must vanish. Thus in the very nature of things,
the fear of the Lord is the most important of all things, and is
therefore properly the
beginning of knowledge as well as of everything else.
must be borne in mind, too, that the fear of the Lord was distinctly
taught there. The teaching with respect to the Lord was not merely
in the teaching of doctrines, or subjects, in the Scriptures; it
was not in the teaching of theology, or things about
the Lord. The fear of the Lord itself, as a distinctive thing in
the individual experience, was taught. The students were instructed
as to what the fear of the Lord is, how to approach unto Him, how
to pray to Him, how to submit themselves to Him, how to commune
with Him, how to court His Holy Spirit, how to be led of the Spirit,
how to live with God, how to walk with Him, how to have the Lord
dwell in their lives, how to know that they were ever in His presence,
how to have Him their companion in everything that they did in their
daily lives, - in short,
how to glorify God in body, soul, and spirit, in every thought and
word and deed.
94 -- All this is the teaching of wisdom. Wisdom was the chief
and all-pervading subject of study in the Lord's school. And Daniel
is presented to us as a sample of what such teaching will produce.
Let such teaching pervade again the Lord's schools, and Daniels
will be again produced. TOP
95 -- Chapter
XI - The Study of Knowledge. --
The second feature of the education of Daniel and his three companions,
and a feature of the instruction in the Lord's schools, is knowledge.
Those youth were "cunning in knowledge."
we have seen, the word translated "knowledge" implies
information acquired by thinking and application, by study, inquiry,
and search. This is the thought of the other scriptures also: "If
thou criest after knowledge, and liftest up thy voice for understanding;
if thou seekest her as silver, and searchest for her as for hid
treasures; then shalt thou understand the fear of the Lord, and
find the knowledge of God." Prov. 2:3-5. As we have also seen,
knowledge is the complement of wisdom; and is inseparable from wisdom,
which is the fear of the Lord and itself the beginning of knowledge.
Accordingly, like wisdom, knowledge is the gift of God; for "out
of His mouth cometh knowledge and understanding," Prov 2:6.
He "teacheth man knowledge." Ps. 94:10.
"He that teacheth man knowledge, shall not He know?" This
is a question propounded by Inspiration itself: and in such a connection
that there can be no other reply than that He is the very Fountain
96 -- First the question is put (Ps. 94:9), "He that planted
the ear, shall He not hear?" The ear is a wonderful instrument,
adapted to sound. In the making of the ear, the science of sound
was considered, and the instrument was adapted to the science. And
before that instrument of hearing was made, He who made its wonderful
adaptations knew what
it is to hear. Next the question is, "He that formed
the eye, shall He not see?" The eye is a wonderful instrument,
adapted to the light. In the making of the eye, the science of light
was considered, and the instrument was adapted to the science. And
before there was made that instrument of seeing, He who made it
knew what it is to
see. And finally the question is, "He that teacheth
man knowledge, shall not He know?" The mind of man is wonderful
creation, adapted to knowledge. In the making of the mind, the whole
field and science of knowing were considered, and the mind was adapted
to the science and the field. And before there was made that wonderful
faculty of knowing, He who made it knew
what it is to know. In
Him alone, therefore, is the Fountain of knowledge. From
Him alone can come true knowledge; from Him alone can come the science
at once reveals Him as the only
true Teacher of man. And this is precisely the attitude in which
He presents Himself: "I am the Lord thy God which teacheth
thee to profit." Isa. 48:17. "He that is perfect in knowledge
is with thee;" and "who teacheth like Him?" Job 36:4,
"He teacheth man knowledge." That which
97 -- He teaches is only knowledge: it is that which can be
known, not mere theory.
It is not mere hypothesis, guess, or conjecture; it is the certitude
of knowledge. And He does this as He does all other things - by
His Word: for "out of His mouth cometh knowledge." In
a previous chapter we have seen that it is only the
truth that can be known; and that therefore truth is
the first essential to knowledge. Now
the Word of God because
it is the Word of God is essential, original, ultimate
truth. That Word is therefore the open and sure way to certitude
thought brings us to the consideration of another very important
sense in which the fear of the Lord is the beginning of knowledge,
and which illustrates how certainly wisdom and knowledge are inseparable.
Unless a person knows a thing
right, he is not certain of his knowledge nor of himself
in it. Certitude is
essential to genuine knowledge. "Knowledge"
that is derived from guesses is not true knowledge; it is but a
guess. For all that can ever be derived from a guess is a guess.
"Knowledge" that is gathered from a "working hypothesis"
is not genuine
knowledge: it is not certainty. All that can ever be evolved from
an hypothesis, "working" or other, is an hypothesis. And
even though upon the theory of probabilities the conclusion derived
from an hypothesis may be considered as established to "a high
degree of probability;" yet its essential nature is that of
only, and not absolute certainty.
all such "knowledge" there goes a "painful uncertainty"
and also the consciousness
98 -- of it, which of itself vitiates every essential quality
of it as being real knowledge. TOP
the other hand, he who in the fear of God begins with the truth
of God for his basis, by this very means begins with the certainty
of knowledge. Beginning thus with the certainty of knowledge because
he begins with the certainty of truth, and, under the guidance of
the Spirit of God who is the Spirit of Truth, following on to know
only the truth, the student advances not hesitatingly because of
uncertainty, but firmly and certainly because of the certitude of
knowledge acquired. As the Word and the works of God are thus studied,
"the Holy Spirit flashes conviction into the mind. It is not
the conviction which logical reasoning produces; but, unless the
mind has become too dark to know God, the eye too dim to see Him,
the ear too dull to hear His voice,
a deeper meaning is grasped." It is true that this
is not the usual way of seeking knowledge;
but it is the right way. The world's way is to begin
with "a supposition, a guess, a conjecture," as a basis.
But is it not infinitely better, is it not infinitely more sensible,
to begin with the certainty of truth, than to begin with a guess?
And is not the truth
of God a surer basis than is the
guess of a man?
is in the nature of things that the mind of man must have a foundation
upon which to build, a basis from which to proceed, a premise from
which to reason. In this there is universal agreement. The point
at which arises the difference between Christianity and
99 -- the world is, What shall be this foundation, this basis,
this premise? and who shall supply it? Shall it be certainty? or
shall it be a guess? Shall it be the certainty of the truth of God?
or shall it be the uncertainty of the guess of a man? Shall it be
supplied by God? or shall it be supplied by man? Shall it be derived
from the true and pure Fountain of knowledge? or____?! TOP
100 -- Chapter
XII - The Study of Science. -- The
third feature of Daniel's education is that he
understood science. This was but the complement of the
second, as the second was the complement of the first. Wisdom, knowledge,
and science were these three. Wisdom is the fear of the Lord; this
is the beginning of knowledge. Daniel was "skilful in all wisdom;"
he was skilful in the fear of the Lord. This being the beginning
of knowledge, Daniel had proceeded from this beginning to its complement,
- he had observed facts and studied things, and so had become "cunning
in knowledge;" and from this, in turn, he had proceeded to
and had classified and systematized his knowledge, and so understood
is the divine order in education: first, the fear of the
Lord; secondly, knowledge; thirdly, science. First,
the fear of the Lord
as the beginning and the basis of all knowledge; secondly,
acquired from the careful observation of facts and the diligent
study of things, in the light and from the basis of the certainty
of truth; and thirdly,
science, as the result of this knowledge classified and
where did Daniel or his teachers find any formulated science or
any guide to science which might be
101 -- used as a study in school or as a material part of general
education? - Without hesitation it can be said, and truly said,
that all this had been matter of common knowledge in Israel for
hundreds of years, and at least the principles of it were found
in the Holy Scriptures, the Bible of that time.
lived and taught four hundred years before Daniel's school days.
Solomon "was wiser than all men." And what Solomon knew
was not kept to himself, locked up in his own understanding; but
he taught it to the people. He taught it, too, to all the people;
he popularized it. It was so plain and simple that the common people
could understand it.
thoroughly understood what is now called botany, and zoology, and
ornithology, and entomology, and ichthyology, and meteorology. For
"he spake of trees, from the cedar tree that is in Lebanon
even unto the hyssop that springeth out of the wall;" and that
is called "botany." "He spake also of beasts;"
and that is called "zoology." He spake also "of fowl;"
and that is called "ornithology."
spake "of creeping things;" and that is called "entomology."
He spake "of fishes;" and that is called ichthyology."
He spake of the course of the wind in "his circuits,"
of the clouds and the rain: and that is "meteorology."
Solomon knew more of all
these sciences than any man to-day knows of any one
of them. And he taught them to all the people; for "he spake"
of them all. 1 Kings 4:33 Eccl. 1:6, 7; 11:3, 4.
do not say that Solomon taught "botany" as such, not "zoology"
as such, nor "ornithology," nor
102 -- "entomology," nor "ichthyology,"
nor "meteorology." We do not say that he taught "science"
at all, as it is taught to-day, nor as it is suggested in these
big words; that is, science in the abstract. He did not speak of
"botany;" he "spake of
trees, from the cedar tree that is in Lebanon even unto
the hyssop that springeth out of the wall." He did not speak
of "zoology;" "he spake of
beasts." He did not speak of ornithology;"
he spake of fowl.
He did not speak "entomology;" he spake of "creeping
things." He did not speak of "ichthyology;"
he spake "of fishes."
He did not speak of "meteorology;" he spake of the wind
in "his circuits," and the returning of "all the
rivers" from the sea to the place whence they came to "run
into the sea." TOP
is, he did not give learned and high-sounding discourses on these
subjects; he spake of the things
themselves. The very flowers themselves were studied, and discoursed
upon; not the flower plucked off, and torn to pieces, and each piece
designated by an almost unpronounceable term, and that perhaps in
a foreign language, - not this, but the flowers as
they grew, in garden, field, or forest, just as God caused
them to grow, clothed with living beauty. And the lesson which God
teaches by each flower was learned from the flower as it stood:
for instance, the lovely little violet growing demurely among the
grasses. Likewise also the beasts, the birds, the creeping things,
and the fishes were studied and discoursed upon
as they were, alive and before his eyes and the eyes
of those to whom "he
103 -- spake." For Solomon acquired his learning by giving
his "heart to seek and to search out by
wisdom concerning all things that are done under heaven."
And as he learned, so he taught.
is the way in which science was taught and learned in Israel, where
the fear of the Lord was the beginning of all knowledge, the guide
in all study, and the basis of all science. It was the study of
things, rather than a study about
things. And that is just the difference to-day that there is between
the right and the wrong way of studying science. The right way is
to study things;
the wrong way is to study about
things. By studying this right way, the student learns
whereas, by studying the wrong way, he learns only
about something. The right way gives him practical knowledge;
the wrong way gives him but abstract theories, which he has not
the gumption to reduce to practise. Now this genuine science which
was taught by Solomon remained with the nation after Solomon had
died. Much of it was written out, and so was accessible to both
teachers and students. And above all, the lessons were ever before
them in the beasts and the birds, the creeping things and the fishes,
in the trees and the flowers, in sky and sea, in the sunshine and
the rain, in the wind and the cloud.
know that it is commonly supposed that "the Jews did not understand
science;" that it was only the heathen that had attained to
that. The fallacy of such a view is clearly seen by the fact that
although at the time when Daniel was carried away captive,
104 -- Babylon is supposed by these same persons to have stood
at the head of the world in scientific attainments, yet when these
four young Jews were examined there after three years of study,"in
all matters of wisdom and understanding, that the king inquired
of them, he found them ten
times better than all the magicians and astrologers that
were in all his realm." Dan. 1:20. These magicians, astrologers,
etc., were the scientists of Babylon. Some of them had been the
teachers in the school of Babylon, where Daniel was obliged to go
and study. Yet when examination day came, Daniel and his companions
proved to be ten times
better informed than all of them. No man in this world could ever
teach ten times more than he knew. Therefore it is certain that
Daniel and his brethren did not obtain from those teachers their
great knowledge. They obtained it from their own Scriptures, under
the teaching of the Spirit of God. In other words, they continued
in Babylon the same system of study that they had formerly used
in the college in Jerusalem; and, in all that was really knowledge
in the Babylonian studies, this gave them ten times the advantage
of even their teachers there.
illustration of the worse than fallacy of this supposition that
the Jews did not understand science, while the heathen did, is the
fact that in the books to-day, and in standard school-books, too,
it is printed and taught that Anaximander, a Greek, invented the
sun-dial about 550 B. C., while the sun-dial as in use in Jerusalem
in the reign of Ahaz, nearly two hundred years before that. Isa.
38:8; 2 Kings 20:11; 16:1. TOP
105 -- It is possible that to the belated Greeks, Anaximander's
sun-dial was a new invention altogether, and "a
great scientific discovery;" but for our part, we refuse to
believe the books which teach that the sun-dial was invented by
Anaximander or anybody else two hundred years after it was in common
use by the Jews in Jerusalem. The truth is that among the Jews only,
was known the purest and truest science that was known in the world
down at least to the time of Daniel. And when there shall be found
again schools that will teach science as it was taught in the school
where Daniel learned, there will be found again Daniels in science
- even young men who will know ten times as much as even the teachers
in schools where the fear of the Lord is not counted as having any
connection with science.
No greater mistake has ever been made, no greater loss has ever
been incurred, neither by the church nor by the world - and it has
been made by both - than the mistake that has been made in separating
the fear of the Lord
- religion - from science.
The church, when she ruled the world, held that the fear of the
Lord was a matter altogether apart, and had no relation to the observation
of facts and the study of things; and so, that religion had nothing
to do with science. Consequently, the most "pious" ones,
the "saints," turned away from facts and things, shut
themselves up in cloisters and cells, or set themselves on the tops
of pillars, gave themselves up to "divine meditation,"
and spent their time in "worshiping" by trying how many
times they could bow or prostrate themselves in an hour; or else
in drawing fine-
106 -- spun distinctions in doctrine, and expounding hair-splitting
theories in theology, and then arraigning and hunting as "heretics"
all who would not espouse their particular distinction when they
themselves could not clearly state it. Then as the number of theological
distinctions was increased, "heresies," of course, multiplied.
As heresies multiplied, councils were held to set straight the "heretics."
In setting straight the heretics, the councils were obliged authoritatively
to interpret the Word of God. Different councils interpreted it
differently. Appeals were lodged with the bishop of Rome as the
chief bishop of "Christendom." And thus it came about
that the bishop of Rome became the oracle through whom alone the
Word of God could come rightly interpreted, not only to the church,
but even to science. Thus was developed the infallibility of "the
church," which was but the infallibility of the bishop of Rome
as the chief voice in "the church;" for wherever is lodged
the authoritative interpretation of the Word of God, or the claim
lies infallibility or the claim of it.
world, on the other hand, of course held that the fear of the Lord
was a matter altogether apart, and had no relation to the observation
of facts and the study of things; and so held that religion had
"nothing to do with science." TOP
Thus originated the
conflict between religion and science. This conflict
has always continued on the part of the world. But since the Reformation,
there has been an effort on the part of the church to connect religion
and science. However, in this effort, "sci-
107 -- ence," as
the world had developed it, was taken as the standard,
and the fear of the Lord - religion - was made to conform to it.
But this "science" had been built up without the fear
of God, and in many cases in direct antagonism to it. And when this
was accepted by the church as the standard to which the fear of
the Lord must conform, and by which the fear of the Lord must be
gauged, this was to make "science," and even science falsely
so called, the beginning
of knowledge, and the fear of the Lord the end; instead of the fear
of the Lord being the beginning, and science - true science - the
end. Science was made the head, and the fear of the Lord the tail.
And thus the Word of God, by which alone the fear of the Lord can
be acquired, was made, even
by the church, subordinate to human, and even antagonistic,
"science;" the Word of the Lord must be interpreted by
this human and antagonistic "science:" and so infidels
and atheists, through this science to which the church deferred,
became the oracles through whom alone the Word of God could come
rightly interpreted even to the church. And thus is fast developing
the infallibility of "science," which, when finished,
will be but the infallibility of the dictum of the chief voice in
science, speaking ex
everlasting truth is that genuine religion and genuine science are
inseparable. Neither with Solomon nor with Daniel was there ever
any conflict between religion and science. With neither of these
was there ever even any variance between religion and science: so
that with neither of them was there ever any
accommodation, any more than any
conflict, between religion
108 -- and science. With both of these men, science was what
it always is - the complement of religion.
True science is the complement of true religion, - and it is only
the complement; it is never the essence. The fear of
the Lord is the beginning of knowledge, and it is only the beginning.
It is not intended to be anything but the beginning of knowledge.
Therefore he who does not take the fear of the Lord, and
use it for the acquirement of knowledge, makes an infinite
mistake. And he who takes the fear of the Lord, and uses it for
the acquirement of knowledge, and yet stops short of having his
knowledge attain to the grade and character of science, just so
far frustrates the real object of his receiving the fear of God
to begin with. He who receives that which is the beginning of science,
is bound by that very thing, so far as in him lies, to go on and
attain the end of that of which he has received the beginning.
And thus with the fear of the Lord as the beginning of science,
and science as the inseparable adjunct of
the fear of the Lord; with the Word of God as the means of knowing
the fear of God, and this same Word as the basis of all science;
with the Holy Spirit of God as the great teacher and the only interpreter
of the Word of God; true religion and true science will be united,
one and inseparable, now and forever: and infallibility will rest
where it belongs, - with
God, the Author of both true religion and true science.
109 -- Chapter
XIII - The Study of Mental Science. -- God
alone is the Author of true science; and His Word is the only certain
foundation of it for man. All Christian schools must teach science,
which is knowledge. Being Christian schools, they are to teach divine
science, divine knowledge - not human
science. For Jesus, who is the great Teacher in every
truly Christian school, "brought into His teaching none of
the science of men." "His majesty could not mingle with
human science, which will disconnect from the great Source of all
wisdom in a day. The topic of human science never escaped His hallowed
every field of thought or instruction there is a divine
science, and there is a human
science. And these are contrary the one to the other,
because the constant tendency of human science is to separate from
the Source of true wisdom. Indeed, the very nature of human science
- which, bear in mind, is but human knowledge - is enmity against
are three great root-sciences,
- mental science, moral science, and physical science. All conceivable
phases of science are but branches of these. And these three are
so closely related that neither is, nor can be, complete without
110 -- The first of all the sciences, in importance, and indeed
in nature, is mental
science. First, therefore, in every system of teaching
comes naturally the teaching of mental science.
science, or psychology,
if any would rather deal with it as an "ology," is the
science of the mind.
And as it is the mind
with which every conscious or intelligent thing is done,
in the nature of things the knowledge and training of the mind lie
first in all teaching.
true object of education "is to restore the image of God in
the soul." And it is with the mind that we serve the law of
God. No greater gift can possibly be bestowed upon any soul than
the service of the law of God. No higher nor more honorable position
can ever be attained by any creature than to serve the law of God;
that is, to be, in his whole being, so completely in harmony with
God that every thought, every motive, and every action will be the
perfect reflection of the will of God. And "with the mind"
this service is accomplished. The mind is the root from which all
else in the individual springs: the mind is the pivot, upon which
all else turns. This being so, it is certain that, in the very nature
of things in the existence of the individual, in all education the
knowledge of the mind is first in importance.
"mental" is mind, mental science is mind
science, or science of the mind. And as "science"
is knowledge, science
of the mind is knowledge of the mind. TOP
then shall true knowledge of the mind be gained? Investigation of
every other subject is made
111 -- with the mind; knowledge of every other science is gained
with the mind. Through the microscope the mind can study and know
the most intricate complications, the most infinitesimal bodies,
and the most subtle manifestations, in the natural world. Through
the telescope the mind can study the planets in almost infinite
distances, and learn their characteristics. Thus by these and other
like means the mind can explore the whole realm of nature. But
how shall the mind investigate the mind? How shall the
mind explore the realm of the mind? Can the mind itself do all this
concerning itself? Can the mind take a position back of itself,
and put itself under a mental microscope composed of itself, and
thus itself, through itself, investigate itself? Such a thing is
not only mentally but physically
the mind we investigate all other things. But in order to investigate
and to know the mind itself we must have another
mind, as really as in order to investigate and to know
anything else we must have the mind itself. The individual mind
can not take a position back of itself, and examine and analyze
itself; but the individual mind can
find back of itself another Mind, by which true and certain knowledge
of the individual mind can be attained. That Mind is the original
and ultimate Mind; and so the Source of all knowledge and all true
science of mind. Whosoever would find certain knowledge, the true
science of the mind, let him ask of Him who is the Source of mind.
When we find what God has said of the mind, in that we find the
true knowledge of the mind.
112 -- He has said that He made man in His own image. Man was
made to represent, to reflect, to manifest God - not
himself. God made the mind of man that each faculty should
be the faculty of the divine Mind: should be the highest created
means of expressing, of re-presenting the divine Mind.
created things are but the expression of the thought of God; for
"By the word of the Lord were the heavens made; and all the
host of them by the breath of His mouth." "For He
spake, and it was." By the Word of God "were
all things created, that are in heaven, and that are in earth, visible
is the expression of thought, and thought is the product of mind.
All created things being the product of the word of God, are only
so many forms of expression of the thought of God. The
creation of man - the making of mind - was the crowning of creation;
therefore the mind of man is the highest created means of reflecting,
of re-presenting, of expressing, the thought of God. TOP
the divinely-given illustration of this: When God had made the man
alone, He caused to pass before him all the beasts and the fowls,
"to see what he would call them." Not,
as many misread it, to have him give names to them; but in truth
"to see what he would call them." It
was a test of the mind of the man. All these created
things, being the product of the word of God, were variant expressions
of the thought of God. As each passed before the man, instantly
his intellect pierced to the very core of its being, his mind read
the thought of God therein expressed, and that thought he
113 -- reproduced in speaking the word that defined the essential
nature and characteristic of each. For "whatsoever Adam called
every living creature, that was the name thereof." Whatsoever
he called it, that was precisely what it is. This demonstrates that
the mind of man was of such breadth that it compassed creation;
that it was of such perfect versatility that it readily grasped
the characteristics of the vastly varied creation; that it easily
moved with such absolute precision as instantly to detect the essential
and distinctive nature of each created thing, however subtle that
distinction might be; and that his own personality in his own free
will was so perfectly submitted to the divine Will, was so perfectly
in harmony with the divine Mind, that the thought of that Mind,
however expressed, was instantly caught by his mind and became his
thought, and he thought the thoughts of God.
Yet this was not all. It was not only in the word of God expressed
in the visible creation, that the man found and thought the thoughts
of God. The word of God came to the man direct. God spoke directly
to the man; so that the man communed with God in the thoughts of
God directly communicated in the word and by the Spirit of God.
This in the highest possible sense made the mind of man the highest
created means of reflecting the divine Mind, of expressing the thought
of God, of glorifying God. This is the man, this is the mind, as
the man was in the creation of God.
to the man there came another
word, the opposite of the word of God, conveying the
114 -- of the one who is opposed to God. The man had the word
of God. So long as he received and held that word, and in that the
thought and mind of Him whose word it was, he would in that have
held the mind of God as his guiding mind. One expression of that
word was: "Of the tree of knowledge of good and evil, thou
shalt not eat of it: for in the day that thou eatest thereof thou
shalt surely die." This other word that now came to him was:
"Ye shall not
surely die: for God doth know that in the day ye eat
thereof, then your eyes shall be opened, and ye shall become as
gods, knowing good and evil." This other word, the opposite
of the word of God, was listened to, its thought was received, and
in this was received the mind of him whose was the thought and the
word. Then with this
opposite mind everything was seen in reverse: the tree
that was not in any sense good for food, nor to be desired to make
one wise, was now seen
to be exactly that which it was not. "And when the woman
saw that the tree was good for food, and that it was
pleasant to the eyes, and a tree to be desired to make one wise,
she took of the fruit thereof, and did eat, and gave also unto her
husband with her; and he did eat." Thus when Satan came speaking
conveying the thought and suggestion of his evil mind; and when
there was accepted this strange word with its evil thought and suggestion,
in place of the word and thought of the mind of God; then the evil
mind of the enemy, instead of the mind of God, was received and
became the man's guiding mind. That mind being the mind of Satan
is enmity against God, for it is not,
115 -- and can not be, subject to the law of God. And this is
how it is that the mind of man in sin, the natural, "the carnal
mind is enmity against God," and "is not subject
to the law of God, neither indeed can be."
And now being filled with the evil mind of the enemy, with its perverse
desires and bad ambitions, the man reflected the image and shame
of him who had led him into sin; instead of as before reflecting
the image and glory of Him who had created him in righteousness
and true holiness. Just as certainly as before
man sinned he reflected the image and glory of his Maker unto righteousness,
so certainly after
he sinned he reflected the image and shame of his seducer
unto sin.* TOP
The truth of this is seen in every line of the man's conduct immediately
after his sinning. The glory had no sooner departed from him because
of the sin, than they "were ashamed" before Him in whose
presence they had formerly only delighted. Now
when they heard the voice of God, instead of being filled with joy,
they were afraid, and sought to hide from Him, and even thought
that they could
hide, and that they had
hidden, themselves from Him. Such is not the mind that
thinks the thoughts of God. It is instead the very reflection of
the mind of Lucifer in heaven, who, not understanding the Lord's
purpose, thought that he could hide from the Lord his own purposes.
Again: When the Lord asked the man, "Hast thou eaten of the
tree, whereof I commanded thee that thou shouldest not eat?"
instead of answering directly and
Any who desire
to follow further this thought of that other mind, can do so by
reading Chapter XXI of Ecclesiastical Empire.
116 -- honestly, "I have," he answered indirectly
and evasively, and involved in the guilt both the Lord and the woman
He said, "The woman whom
Thou gavest to be with me, she
gave me of the tree, and I
did eat." And when the Lord asked the woman, "What
is this that thou hast done?" instead of answering plainly
and frankly, she also involves another before herself, and shields
herself, as had the man. She said, "The serpent beguiled me,
and I did eat."
such mind as that was ever put into mankind by the Lord. Yet everybody
knows that this very mind is that which is naturally in all mankind,
even to this day. Everybody knows that it is not in the natural
man, openly, frankly, and at once, to confess a fault. The spontaneous
impulse in every human soul is to dodge and shelter self
behind anything or anybody in the world, and seek to clear himself
by involving another. And if by all this he can not fully escape,
yet when he does come into it, it must be with the least possible
degree of blame attaching to himself. Such disposition was never
put into mankind by the Lord. It is not of the Lord. It is of Satan.
It is the disposition, it is the very mind and spirit, of Lucifer,
the original leader in the way of sin.
the Lord in His love and mercy would not, and did not, leave mankind
enslaved and undone through the possession of such a mind. "The
Lord God said unto the serpent, ... I will put enmity between thee
and the woman, and between thy seed and her Seed." By this
gracious word, God penetrated and
117 -- broke up the pall of total darkness that in the mind
of Satan had enveloped mankind. By this word He
caused the divine light to shine into the darkened mind of the enslaved
captive sitting helpless. And this light is "the true Light
which enlightens every man on his coming into the world." For
against Satan, this hatred of evil, which God by this word puts
into the mind of every person who comes into the world, causes each
soul to hate the evil and to desire the good, and to long for deliverance
from the bondage of evil into the glorious rest and delight of the
good. And as this deliverance is found alone in Christ, that promise
to put enmity between Satan and mankind is
the promise of the gift of Christ, "the Desire of
This is how it is that "the Son of God is come, and hath
given us a mind." This is how it is that ever since
the hour when that gracious word was spoken to sinful man in the
garden, the one first word of God to all mankind is, "Repent:"
that is, change your
mind. Change your mind from the guiding mind of Satan
to the guiding mind of God; "Let this
mind be in
you which was also in Christ Jesus." This is why
it is that men are exhorted by the Word of God, "Be not conformed
to this world, but be ye transformed
by the renewing of
your mind." And this is why it is and how it is
that of all who receive this divine counsel it can be said, "We
have the mind
of Christ." Thus the Ultimate of mind and the Author
of the mind of man has spoken on the subject of the mind;
118 -- and has plainly revealed that there are two
minds that are bidding for the choice and study of men.
And every man is free to choose which of these two minds he will
have to be his guiding mind and the subject of his study in mental
science. Which of these two is worthy of the choice of men as the
field of mental science?
the one mind, the mind of man as he is, the natural mind, the Source
of mind has said: "The carnal mind is enmity against God."
That is the truth from Him who is the Fountain of knowledge. It
therefore follows that any human science of the human mind, human
psychology, can be only the science of enmity against God; and the
study of any human science of the human mind, the study of human
psychology, can be only the study of that which is enmity against
what profit is there, what profit can there possibly be, in the
study of enmity against God? Suppose that this mind which is enmity
against God be studied and analyzed and all its phenomena be marked,
by this mind that is
enmity against God, what will the student have by it
all? - Only enmity against God. What does he know? - Only enmity
against God. And even this he does not know;
that it is something else. If he really knew that it is enmity against
God, surely he would not study it at all. Surely,
then, in no Christian school will any human science of the mind
be studied. To know what that is, to know that it is enmity against
God, is surely enough to know, without wasting time in any detailed
study of it.
119 -- Of the other mind, the mind of man as
he was, the original and spiritual mind, the Source of
mind has said that it is "the mind of Christ," who is
"God manifest," in whom "dwelleth all the fulness
of the Godhead bodily," and who is "God." He has
said that it is the mind of Him who is "merciful and gracious,
long-suffering, and abundant in goodness and truth, keeping mercy
for thousands, forgiving iniquity and transgression and sin:"
that it is the mind of Him who in a word is "Love;" and
who is the Fountain of wisdom and knowledge - of philosophy and
is a mind that is supremely worthy of the most devoted application
in the most profound study. Here is a mind the knowledge of which
is only a continual inspiration and an eternal blessing. It is the
divine Mind itself. The knowledge of this Mind is in the nature
of things divine knowledge. And this knowledge is freely open to
us. Yea, this very Mind itself is freely given to us. For He has
freely given to us His own eternal Spirit; and it is one of the
offices of this eternal Spirit to make known to us the things of
God, to take the things of God and show them to us, to fathom the
infinite depths of the eternal purpose of God, and to bring forth
the treasures of the love, the wisdom, and the knowledge of God
and make them plain to our minds and seal them upon our understanding.
Therefore the divine exhortation, "Be ye transformed by the
renewing of your mind, that ye may prove what is that good, and
acceptable, and perfect, will of God." This transformation
of life and character,
of body, soul, and spirit, through the
renewing of the mind by faith in Jesus Christ, - this
is a mental science, this is a psychology, that is a true science,
and worthy of the most industrious and intense application of the
powers of teachers and students. And this science is divine. There
is, therefore, a divine science of the mind, - a
divine psychology open to all the teachers and students
in all schools. Shall not, then, this divine mental science be studied
in all Christian schools? TOP
Knowledge of the mind must consist of a knowledge of the characteristics,
operations, and phenomena of the mind.
science of the mind would consist of a systematized knowledge
of the characteristics, operations, and phenomena of the human mind.
science of the mind would consist of a systematized knowledge
of the characteristics, operations, and phenomena of the divine
which of these fields of mental science - the human or the divine
presents the fairest prospect for profitable study?
anybody who believes that there is a divine Mind, and that it is
in anywise accessible to the investigation of man, can there be
any possible ground of comparison between the human and the divine
as a field of profitable study?
it not perfectly plain that as certainly as there is a divine Mind,
and that that Mind is in any way accessible to investigation by
man, so certainly the
121 -- science of that Mind presents a field as much more promising
than does the human, as the divine is above the human?
one who believes that there is a divine Mind, and that it is accessible
to investigation by man, makes the human mind the field of his study
in mental science, he thereby puts the human in the place of the
divine, places it practically above the divine, and so shows that
his professed belief in the divine is but a mere assent, having
no weight, and being without effect, in his life.
beloved, we are persuaded better things of you." Heb. 6:9.
There is a divine Mind. This divine Mind is open to the study of
man. Man is invited and welcomed to investigate the nature and operations
of this divine Mind.
operations of mind, whether divine or human, are solely through
thought. And, primarily, thought is expressed in word.
The divine thought is expressed in the divine Word. And in the expression
of the divine thought, as in no other, words are indeed things.
For "in the beginning was the Word" (John 1:1), and "the
worlds were framed by the word of God" (Heb. 11:3); "for
He spake, and it was." Ps. 33:9. TOP
was by the word of the Lord that all things were made that are.
And as word is the expression of thought, it is plain that all things
that are, are but the different forms of the expression of the thought
of God. Even so says the Scripture: "Thou, Lord, hast made
me glad through Thy work; I will triumph in the works of Thy hands.
O Lord, how great
122 -- Thy works!
and Thy thoughts
are very deep."
Ps. 92:4, 5.
It therefore follows that the proper method of the study of all
things that are, is to study them as expressions of the thought
of God, and to discover what the thought is that is so expressed.
This is but the study, obtaining the knowledge, of the divine Mind;
and this, in itself, is divine mental science. Thus all creation
is a field of mental science; and all nature-study, properly understood,
is the study of the science of the divine Mind.
the thoughts of God, studying the phenomena of the divine Mind,
in this vast and wonderful field, is the first
occupation in which the newly-created, perfect, and upright
man was ever engaged. To this occupation that man was distinctly
called and appointed by the Creator Himself. And though there was
more than this one thing in that event, this one thing is in itself
divine instruction to all mankind that the first of all occupation
that is becoming to man is, under the conscious and recognized divine
guidance, the reading of the thoughts and the studying of the phenomena
of the mind of God in His wonderful field of creation.
this field of all creation, wonderful as it is, is not all of this
great field of mental science. There is another, even more wonderful:
"The Lord thinketh
Ps. 40:17. And, "I know the thoughts that I think toward you,
saith the Lord, thoughts of peace, and not of evil." Jer. 29:11.
These thoughts are His thoughts of salvation to sinners, the redemption
of the lost, and are expressed in the Word
123 -- salvation, the gospel of the Lord Jesus Christ. For this
gospel is the revelation of "the eternal purpose which He purposed
in Christ Jesus our Lord."
two great realms of
mental science - the thoughts of God in
creation and the thoughts of God in
redemption - were the fields of study of Solomon, the
wisest man who ever lived since Adam. But now, since man has become
subject to sin, the field of the thought of God in redemption takes
precedence; because man must be saved from the darkness and perversion
of mind into which he was seduced by Satan, before he can correctly
read the thoughts of God expressed in creation. Accordingly, though
Solomon gave his heart to seek and to search out all things that
are done under heaven, and was supremely successful in this, yet
it was "by wisdom,"
which is "the fear of the Lord," that he did
also he exalts wisdom, the fear of the Lord, as the one chief thing
of all things to be desired. Prov. 3:15.
this reason, with Christ also, the one model Man of all the ages,
and the last Adam, the thought of God in redemption was the field
of transcendent importance for the occupation of the mind of man:
not by any means to the exclusion of the field of creation, but
because of its being the only true way into the light in which the
thought of God in creation can be clearly seen and correctly read.
is it alone to men on the earth and in sin that the thought of God
in the field of redemption, the gospel of Christ, is held to be
of transcendent importance in understanding the depth of meaning
in the other
124 -- realm of God's thought. It reaches even to unfallen worlds
and to the bright intelligences of heaven itself. The thoughts of
God, involved in His eternal purpose, and expressed in His Word
of the gospel, are the chief science of the heavenly intelligences.
For the preaching of "the unsearchable riches of Christ"
is to "make all see what is the fellowship of the mystery,
which from the beginning of the world hath been hid in God, who
created all things by Jesus Christ;
to the intent that now
unto the principalities
and powers in heavenly
places might be known by [through, by means of] the church
the manifold wisdom of God, according to the eternal purpose which
He purposed in Christ Jesus our Lord." Eph. 3:8-11.
when this is preached "with the Holy Ghost sent down from heaven,"
"the angels desire,"
with intense interest, "to look into" it, that they may
behold the manifold wisdom revealed in the operation of the divine
Mind in working out that eternal purpose. 1 Peter 1:12.
then, are two infinite realms of the science of the divine Mind,
opened to the investigation of man. And both center in Jesus Christ;
for in both, all the phenomena are the expressions of the thought
of the divine Mind; and as thought
is expressed in word,
and Jesus Christ is the
Word of God, so, whether in creation or in redemption,
Jesus Christ, being the Word
of God, is the expression of the thought
of God. And as Jesus Christ is the expression of the thought of
God in these two wonderful fields of the operation of the
125 -- divine Mind, it is perfectly plain that without Him the
thoughts expressed in these fields can not be understood.
In view of these things, is it not perfectly plain, and easily understood,
why "Jesus brought into His teaching none
of the science of men"? why "His majesty could not mingle
with human science"? why "the topic of human science never
escaped His hallowed lips"? and why it is that "human
science will disconnect from the great Source of all wisdom in a
when men leave this wonderful double field of the science of the
divine Mind, and spend their time and effort in the dark and narrow
field of the operation of the human mind, which is enmity against
God, is it not true that they have left the beautiful waters of
the snow of Lebanon, which come from the Rock of the field, for
"the murky waters of the valley"? yea, that they have
turned even to "common sewers"? And when that is done,
can there be any wonder that "the result" is "parched
hearts in the school and in the church"?
not Christian schools, then, teach as mental science only
the science of the divine Mind? TOP
126 -- Chapter
XIV- The Study of Moral Science -- Moral
science must be taught in every Christian school. This is no less
important than the teaching of mental science, though in the nature
of things it is second
in order to mental science, because it is only with the
mind that it can be studied.
morals can be discerned only with a right
mind. Therefore true moral science can be understood
only through true mental science. Thus, though in this sense moral
science is second in order to mental science, it is not less in
importance; indeed, the two are inseparably connected.
though we speak of these as "moral science" and "mental
science," and treat them as sciences which they truly are,
let no one fall into the mistake of thinking that these sciences
are abstruse things, obscured and confused under long sentences
of high-sounding words, and beyond the reach of people of common
understanding. It is not so. True science is always simple and easily
understood. The nearer true, and the better understood, any science
is, the simpler it is, and the plainer it can be made to those who
would know it.
is the common name for virtue:
so that moral science, or the science of morals, is the science
127 -- of virtue. And virtue pertains to right, the good, the
true, the pure. It relates to
conduct, and conduct relates to character. In other words,
moral science is character-science.
And science is knowledge.
expressed in other words, then, as morals
moral science is character-knowledge;
the science of morals
is the knowledge of
shall be the field, then, for the study of moral science? What character
shall be the basis and subject of this knowledge?
Shall it be the human character, or the divine character? That is
to say, Shall it be human moral science, or shall it be divine moral
science, that shall be studied in Christian schools?
these schools profess to be Christian, the only moral science that
can there be consistently studied is Christian
moral science. Christian character is the character of
Jesus Christ, and the character of Christ is the character of God;
therefore, the only character-science that can be consistently studied
in any Christian school is science of the character of God. TOP
education, character is everything. In all true education the one
chief aim, the one thing to which all other things must tend and
must be made to contribute, is character.
For it is even written that, though I have understanding of the
profoundest philosophy, and of all science; and though I have such
versatility and eloquence that in these I could speak with the tongues
of men and of angels; yet "I am
nothing" if I have not charity, which is simply
supreme character, "the bond of perfectness." And we have
128 -- seen in Greece and Rome the vicious nature and ruinous
results of the highest classical education without character: of
the almost perfect mental and physical culture without morals.
The story of man's morals is parallel to the story of man's mind.
This is inevitable, for the mind is the citadel of morals: "As
he thinketh in his heart, so is he:" "With the mind I
serve the law of God."
made the man upright, in His own image, clothed with His own glory,
reflecting His own character. God made the man to stand in this
estate forever: yet free to choose not so to stand. And the man
did choose not so to stand with God; but to take the way of Satan
and sin. Instead of abiding forever in the realm of God and His
righteousness, the man chose the realm of Satan and his sin, the
realm of the transgression of the law of God, the realm of immorality.
it be asked. Could not God have made the man so that he could not
sin? the perfectly safe and true answer is, He
could not. That is, He could not so make him a
man: so to have made him would have been to make him
unintelligent, a mere animal machine, incapable of morals. For to
have made the man so that he simply could
not sin, would have been equally to make him so that he could not
do right. It would have been to make him so that he could not choose:
and to have made him unable to choose would have been to make him
incapable of virtue.
Freedom of choice is essential to morals. God made
man to be moral. Therefore He made him free to choose. And He forever
129 -- respects that of which He is the Author, the freedom
of choice in man. He Himself will never invade a hair's breadth
the freedom of man to choose for himself.
in His wisdom God created the man upright, holy, and free, only
"a little lower than the angels." He gave to him paradise
for his home. He gave to him dominion over the earth and over every
living thing upon it, as the representative of God. He made to grow
from the ground "every tree that is pleasant to the sight,
and good for food," and "the tree of life, which is in
the midst of the paradise of God." He gave to him everything
that could please the eye, charm the senses, and delight the mind.
He gave it all to the holy pair to be enjoyed by them forever. He
made them free to enjoy it or to refuse it: therefore He put also
in the midst of the garden the forbidden
tree, "the tree of knowledge of good and evil."
"And the Lord God commanded the man, saying, Of every tree
of the garden thou mayest freely eat; but of the tree of the knowledge
of good and evil, thou shalt not eat of it; for in the day that
thou eatest thereof thou shalt surely die." Thus for the man
then, as for man forever, there was established the principle, "Choose
you this day whom ye will serve:" the divine principle of self-government,
and government with the consent of the governed. TOP
And in the exercise of the freedom of choice the man chose not
to govern himself, but to sell himself to Satan in the bondage of
sin and to the principle of lawlessness - immorality. And just there
when the man had
130 -- sinned and was lost, Christ offered Himself to save him.
And the only reason why the man did not die that day, even in the
very hour in which he sinned, is that just
then Jesus Christ offered Himself in his behalf, and
took upon Himself the death that would have then fallen upon the
man; and thus gave to man another chance, a probation, a breathing
space, that he might choose life. This is how God could immediately
say to the deceiver: "I will put enmity between thee and the
woman, and between thy seed and her Seed." This is how it is
that He is "the Lamb slain from the foundation
of the world;" and how He can say forever, "I am come
that they might have
life, and that they might have it more abundantly."
it may be queried: As God made man, and of course all intelligent
creatures, free to choose, and therefore free to choose the way
of sin if they should so choose, did He not then have to provide
against this possible choice,
before man was made? - The answer is, Certainly He
did. And since He made and must make all creatures of moral sense
also thus free to choose, He had to make provision for the possibility
of the entrance of sin, even before ever there was a single intelligent
creature created. And He did so. This provision is but a part of
that eternal purpose which He purposed in Christ Jesus our Lord.
us, in thought, go back to when there was no created person or thing:
back to the eternal counsels of the Godhead. The existence of God
is not a self-satisfied existence. His love is not self-love. His
joy is not fulfilled in wrapping Himself within Himself,
131 -- and so sitting solitary and self-centered. His love is
satisfied only in flowing out to those who will receive and enjoy
it to the full. His joy is fulfilled only in carrying to an infinite
universe, full of blessed intelligences, the very fulness of joy.
then, in thought, with God before there was a single intelligent
creature, He desires that the universe shall be full of joyful intelligences
enjoying His love to the full. In order that this shall be, they
must all choose to enjoy His love and His joy. In order to choose
this, they must be free
to choose it. And in order to be free to choose it, they
must be free not
to choose it: free to choose not to serve Him, to choose not to
enjoy His love and joy. They must be free to choose Him or themselves,
life or death. This involves the possibility that some will choose
not His way, but their own way apart from Him; and so involves the
possibility of the entrance of selfishness, the entrance of sin,
which is directly the opposite of all that is Himself. Shall He
then refuse to create intelligences at all because if He creates,
it must be with the possibility that sin may enter? If this shall
be the decision, the result could only be that He must eternally
remain self-centered and solitary. But that itself is also the opposite
of all that is Himself. Therefore to decide thus would be to decide
that He would cease to be God. But He can not cease to be God; "He
can not deny Himself;" therefore He must create even to the
infinite limit. TOP
He did create. He created intelligences. He created them free to
choose: free to choose His way, or
132 -- to choose the opposite: and therefore free to sin if
they choose. And at
the same time, in His infinite love and eternal righteousness,
He purposed to give Himself in sacrifice to redeem all
who would sin; and give to them a second
freedom to choose Him or themselves, life or death. And
those who, against all this, would the second time choose death,
let them have what they have persistently chosen. And those who
would choose life - the universe full of them - let them enjoy to
the full that which they have chosen: even eternal life, the fulness
of perfect love and of bliss forevermore.
This is God, the living God, the God of love, the God and Father
of our Lord Jesus Christ, who is fully able to do whatsoever He
will in heaven and earth, and yet leave all His creatures free.
This is He who from the days of eternity "worketh all things
after the counsel of His own will." And this is "the mystery
of His will, ... which He hath purposed in Himself; that in the
dispensation of the fulness of times He might gather together in
one all things in Christ, both which are in heaven, and which are
on earth; even in Him." This is "the eternal purpose which
He purposed in Christ Jesus our Lord." in whom God reconciles
the world unto Himself.
even in this supreme and divine act of reconciliation, God does
not seek to bind man to Himself in an absolute and irresponsible
bondage, as Satan bound him when his way was chosen. God ever respects
the freedom of choice of which He is the Author. He will not even
now compel man to take the way of righteousness, nor compel him
to keep that way after he has
133 -- chosen it. When that creative word was spoken, "I
will put enmity" between mankind and the enemy, He made man
free again, to choose
for himself whom he will serve. By that word man's will
is freed, and forever abides free, to choose to serve whom he will,
to choose deliverance from the bondage of sin or to remain in it.
word of God which plants in each soul enmity against Satan; this
hatred of evil that desires deliverance which is found only in Christ;
this is the gift of faith to man. The object of this faith is Christ,
and the Author of it is Christ: and so He is the Author and Finisher
of faith. Heb. 12:2. Thus the planting of eternal enmity between
Satan and the woman, and between the seed of these, was the beginning
of the revelation of the mystery of God which had been "kept
in silence through times eternal." Rom. 16:25, R. V. And "when
the fulness of the time was come, God sent forth His Son, made of
made under the law, to redeem them that were under the law, that
we might receive the adoption of sons." Gal. 4:4, 5. Then were
seen and heard things which many prophets and righteous men had
desired to see and had not seen, and had desired to hear and had
not heard. Matt. 13:16, 17.
then in the words of Him who spake as never man spake, there were
uttered things which had "been kept secret from the foundation
of the world." Matt. 13:35. TOP
Christ in His gospel is the one only Way from sin to righteousness,
from vice to virtue, from immoral-
134 -- ity to morality. "For by grace are ye saved
through faith; and that not of yourselves: it is the
gift of God: not of works, lest any man should boast. For we are
in Christ Jesus unto
good works [unto morals], which God hath before
ordained that we should walk in them." Eph. 2:8-10.
thus moral science stands equally with the thought of redemption
in mental science, as preceding the study of the thought of God
as expressed in the original or physical creation. The thought,
the word, and the work of God in the moral creation, in His creating
the lost soul unto the good works - the morals - which He originally
ordained as the way of man, must be known and understood, before
these can be correctly known or understood in the physical creation.
For it is only "through faith" that "we understand"
or can 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." Heb. 11:3.
which is the fear of the Lord, and the beginning of knowledge, Solomon,
the wisest man who ever lived since Adam, exalted morals
as the sum of all books and of all study, the conclusion of all
that has been or can be said: "Fear God, and keep His commandments:
for this is the whole duty of man." Eccl. 12:13. And one reason
why wisdom stands in the lead of all things, is that she "leads
in the way of righteousness," which is morals. Prov. 8:20.
And that "One greater than Solomon," the model Man of
all the ages, and "the last Adam," also
135 -- exalts morals to this same place: "Seek ye
first the kingdom of God, and His
righteousness." Matt. 6:33. The
righteousness of God is the only true morality. The law of God is
the only true moral law. And the Book of God, the teaching, the
instruction, of God is the only true moral instruction.
What, then, does this Book, this instruction, of Him who "is
perfect in knowledge" say on this subject of morals? What does
it say as to the morals, the character, of man
as he is: human morals? - Here is the Word of Him who
teacheth man knowledge: "Both Jews and Gentiles ... are all
under sin; as it is written, There is none righteous, no, not one:
there is none that understandeth, there is none that seeketh after
God. They are all gone out of the way, they are together become
unprofitable; there is none that doeth good, no, not one. Their
throat is an open sepulcher; with their tongues they have used deceit;
the poison of asps is under their lips: whose mouth is full of cursing
and bitterness: their feet are swift to shed blood: destruction
and misery are in their ways: and the way of peace have they not
known: there is no fear of God before their eyes." Rom. 3:9-18.
"Out of the heart of men, proceed evil thoughts, adulteries,
fornications, murders, thefts, covetousness, wickedness, deceit,
lasciviousness, an evil eye, blasphemy, pride, foolishness: all
these evil things come from within, and defile the man." Mark
is a sketch of human character by the One who certainly knows. And
the study of human moral
136 -- science is simply the study of that sort of character:
or rather the study of men's conception of that sort of character.
And in this, men's conceptions are altogether amiss; for the writers
on moral science do not believe that human character is such as
is here truly described. They conceive of it as a far different
thing. But when moral science is "the science of human duty,
based on a knowledge of human nature, its springs and
faculties of action;" and when men's conceptions of human nature
are altogether different from what human nature really and truly
is, and these false conceptions of human nature are built up into
a "moral science" for the guidance of men; it is perfectly
plain that the whole worldly idea of moral science is not only "science
falsely so called," but is a fatal delusion.
Moral science is "the
science of human duty, based on a
knowledge of human nature, its springs and faculties of action,
and [a knowledge] of the various relations in which man, as a moral
and social being, is, or may be, placed." And it must not be
forgotten, in the study of any science, that
a guess is not
knowledge, conjecture is not knowledge, hypothesis
is not knowledge; but that knowledge is to know,
to know for certain.
It is to know, and to know that we know.
then, shall be found the certainty of "knowledge
of human nature, its springs and faculties of action," etc.?
- Certainly only with Him who is perfect in knowledge, who is indeed
the Fountain of knowledge, and who teacheth man knowledge. Only
this can possibly be the true knowledge of human nature. And
137 -- only that which is built on this
knowledge of human nature can possibly be true moral
The true knowledge of human nature as
it is, He has revealed to us in the passages of revelation
above quoted. But surely no person who believes that revelation,
no one who receives as the truth that knowledge of human nature,
would ever think for a moment of using it as a basis upon which
to build the science of human duty. For that revelation, that true
knowledge, of human nature, shows that all that human nature is
is essentially immorality. And any science of which that is the
basis, is clearly immoral, not moral, science: is but the science
of immorality. And the study of any such "moral science"
is only the study of immorality. Of course it is not meant to be
that. By the misconception of what human nature really is, such
study is supposed to be the study of veritable morals. But in the
light of the true knowledge of what human nature really is, it is
as plain as A B C that the study of human
moral science is but the study of immorality. This can be tested
by any one for himself by reading the books that are published as
treatises and text-books on moral science. They will almost invariably
be found to be essentially pagan, where they are not essentially
papal, which is worse. So entirely is this true, that, with one
exception, or possibly two, we have never yet seen, and we do not
believe there is in the world, a work on moral science, as such,
which is not essentially pagan, where it is not essentially papal.
This is because the true, the divine, basis of morals is not discerned;
but the human lingers through all. It is
138 -- the tree of the knowledge of good
and evil: which in essence and at the last is found to
be only evil.
Yet these books - books in which there is neither true morals nor
true science - have been and are used as text-books on moral science
in professed Christian schools. This will never do. Christianity
is of the tree of life. Prov. 3:18. TOP
is not the science of human nature
as it is, but of human nature as
it was and as
it must be, that is the true moral science. It is not
the knowledge, even the perfect knowledge, of human nature as
it is with its springs and faculties of action, that
is the basis of true moral science: that, as we have seen, could
be only the perfect knowledge of immorality. The perfect knowledge
of human nature as
it was and
as it must be, with
its springs and faculties of action - only this can possibly
be the basis of true moral science: this is the perfect knowledge
of perfect human nature with its perfect springs and faculties of
action, and is therefore the perfect knowledge of perfect morals.
This knowledge is revealed in Jesus Christ in human nature; and
is found in the Word
of that revelation from the day that human nature departed from
what it was
until the day when human nature shall be fully redeemed to what
it must be.
nature as it is,
is blind, in the darkness, sunken in sin, and under the dominion
of Satan. Human nature
as it was and as
it must be, sees clearly, is in the light, is freed from
sin, and is in the kingdom and under the dominion of God in Christ.
"Delivering thee from the people, and from
139 -- the Gentiles, unto whom now I send thee, to open their
eyes, and to turn them from darkness to light, and from the power
of Satan unto God, that they may receive forgiveness of sins, and
inheritance among them which are sanctified by faith that is in
Me." Acts 26:17, 18. Christianity, then, the science of Christianity,
as it is in the Book of Christianity - the Word made flesh, the
gospel of Christ - is the only true moral science.
then, is the true human nature as it was and as it must be? - It
is human nature partaking of the divine nature. It is the human
and the divine joined in one divine-human Man. This is Christ, the
model Man. He being God became man: being Divine became human: being
the Word of God and God, "was made flesh, and dwelt among us,
... full of grace and truth," "God manifest in the flesh,"
"God with us." And now human nature that is "far
off" from God, is "made nigh by the blood of Christ."
"For He is our
peace, who hath made
both [God and man, the divine and the human] one,
... having abolished in
His flesh the enmity,
... for to make in Himself
of twain [God and man] one
new man, so making peace." Eph. 2:14, 15. And thus
His divine power has given to all men "exceeding great and
precious promises; that
by these YE might be partakers
of the divine nature, having escaped the corruption that
is in the world through lust." 2 Peter 1:4.
character is the true character of this true man this man as he
was and as he must be? What character can alone be becoming to him?
- The divine char-
140 -- acter, of course: the divine character manifest in human
nature. This is Christ; and this is the object of the gospel of
Christ forever. Therefore "I am not ashamed of the gospel of
Christ: ... for therein
is the righteousness [the character] of God revealed."
Rom. 1:16, 17. Thus the gospel is ever only "God manifest in
the flesh," "God with us," and "Christ in you
the hope of glory." TOP
then, is this character in itself? What is the certainty of knowledge
of this character as the basis of moral science? Here it is: "I
will make all My goodness pass before thee, and I will proclaim
the name of the Lord before thee. ... And the Lord passed by before
him, and proclaimed, The Lord, The Lord God, merciful and gracious,
long-suffering, and abundant in goodness and truth, keeping mercy
for thousands, forgiving iniquity and transgression and sin, and
before whom no man is guiltless." Ex. 33:19; 34:6,7. "God
is love." 1 John 4:8 "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. "I
have loved thee with an everlasting love: therefore with loving-kindness
have I drawn thee." Jer.31:3.
And "God, who commanded the light to shine out of darkness,
hath shined in our hearts, to give the light of the knowledge [the
science] of the glory [the character] of God in the face of Jesus
Christ." And "we all, with open face beholding as in a
glass the glory [the character] of the Lord, are changed into the
141 -- same image from glory to glory [from character to character],
even as by the Spirit of the Lord." 2 Cor. 4:6; 3:18.
is a character that is entirely worthy of the most devoted contemplation.
Here is the very perfection of morals. Knowledge of this character
is the truest moral science. And the diligent, earnest, prayerful
study of this blessed transformation of the soul, through the faith
of Jesus Christ and the power of the Spirit of God, from evil to
good, from wickedness to righteousness, from sin to holiness, from
the human character to the divine character, from immorality to
morality, - the study of this is the study of the true science of
morals, and is the only true moral science.
the realm of morals, which is character, since men have forgotten
the true morality, and have become altogether immoral; since "they
have all gone out of the way," and have "together become
unprofitable;" since "there is none that seeketh after
God," - unless God should abandon them utterly, it is essential
that there should be set before men the true standard of character
in such a way that they shall be drawn to the contemplation of it.
though man had become altogether immoral, God could not abandon
him; because He is "the Lord, the Lord God, merciful and gracious,
long-suffering, and abundant in goodness and truth, keeping mercy
for thousands, forgiving iniquity and transgression and sin."
Therefore He formulated for man a transcript of His own character
in such a form as to be par-
142 -- ticularly adapted to the condition and needs of man altogether
as he is.
transcript of the character of God, this true standard of character,
is formulated in the Law of God, the ten commandments. And while
"the God of nature has written His existence
in all His works,"
He has also "written His
law in the
heart of man." And here is the Law of God: -
The Lord Thy God,
which have brought thee out of the land of Egypt, out of the house
"Thou shalt have no other gods before Me.
II. "Thou shalt not make unto thee any graven image,
or any likeness of anything that is in heaven above, or that is
in the earth beneath, or that is in the water under the earth: thou
shalt not bow down thyself to them, nor serve them: for I the Lord
thy God am a jealous God, visiting the iniquity of the fathers upon
the children unto the third and fourth generation of them that hate
Me: and showing mercy unto thousands of them that love Me, and keep
"Thou shalt not take the name of the Lord thy God in vain:
for the Lord will not hold him guiltless that taketh His name in
IV. "Remember the Sabbath day, to keep it holy. Six
143 -- days shalt thou labor, and do all thy work: but the seventh
day is the Sabbath of the Lord thy God: in it thou shalt not do
any work, thou, nor thy son, nor thy daughter, thy manservant, nor
thy maidservant, nor thy cattle, nor thy stranger that is within
thy gates: for in six days the Lord made heaven and earth, the sea,
and all that in them is, and rested the seventh day: wherefore the
Lord blessed the Sabbath day, and hallowed it.
V. "Honor thy father and thy mother: that thy days may
be long upon the land which the Lord thy God giveth thee.
VI. "Thou shalt not kill.
VII. "Thou shalt not commit adultery.
VIII. "Thou shalt not steal.
IX. "Thou shalt not bear false witness against thy neighbor.
X. "Thou shalt not covet thy neighbor's house, thou
shalt not covet thy neighbor's wife, nor his manservant, nor his
maidservant, nor his ox, nor his ass, nor anything that is thy neighbor's."
It was necessary for the Lord to present His law, the transcript
of His character, in
this form, just
144 -- because
of the essential immorality of mankind. For "the law is not
made for a righteous man, but for the lawless and disobedient, for
the ungodly and for sinners, for unholy and profane, for murderers
of fathers and murderers of mothers, for manslayers, for whoremongers,
for them that defile themselves with mankind, for men-stealers,
for liars, for perjured persons, and if there be any other thing
that is contrary to sound doctrine." 1 Tim. 1:9, 10.
this is a description of man just as he is naturally, in the world,
it is easy to see how perfectly adapted to his condition, how perfectly
calculated to awaken him and draw him away from himself, is that
law of universal and everlasting "Thou shalt not's" absolutely
prohibiting him from doing everything that is naturally in him to
do. This reveals to man the true knowledge of himself; that he is
altogether wrong, a complete sinner. At the same time there is pressing
upon him that divinely-implanted enmity against Satan, the hatred
of evil and desire for the good; with the fatal consciousness that
of himself there is no possibility of attaining to the perfection
of conduct demanded by that law and sanctioned by the soul's desire.
Thus the soul-conflict is deepened till in desperation he cries,
"O wretched man that I am! who shall deliver me from the body
of this death?" Then, in answer, "the Desire of all nations"
comes, and presents Himself to him; and when accepted by him, delivers
him from the bondage of corruption into the glorious liberty of
the children of God.
145 -- So "the Law
entered, that the offense might abound. But
did much more
abound: THAT as
sin hath reigned unto death, EVEN
so might grace reign
unto eternal life
by Jesus Christ
our Lord." Rom. 5:20, 21. And "What Law could not do,
in so far our earthly nature weakened its action, God
did, by sending His own Son, with a nature like our sinful
nature, to atone for sin. He doomed sin in that earthly nature,
so that the requirements of the Law might be satisfied in our lives,
lived now in obedience, not to our earthly nature, but to the Spirit."
Rom. 8:3, 4.
"we know that everything said in the Law is addressed to those
who are under its authority, in order that every mouth may be closed,
and the whole world become liable to the judgment of God. For no
human being will stand right with God as the result of actions done
in obedience to Law; for through Law there comes a clear conception
of sin. But now, quite apart from Law, there stands revealed a righteousness
[a character] which comes from God, and to which the Law and the
Prophets bear witness. It is a righteousness [a morality] which
comes from God through faith in Jesus Christ, and is for all, without
distinction, who believe in Him. For all have sinned [have become
immoral], and all fall short of God's glorious ideal, but, in His
mercy, are being set right with Him through the deliverance which
is in Christ Jesus. For God placed Him before the world, to be,
by His sacrifice of Himself, a means of reconciliation
146 -- through faith in Him. God did this, in order to prove
His righteousness [His morality], and because in His forbearance
He had passed over the sins men had previously committed: God did
this, I repeat, as a proof, at the present time, of His own righteousness,
in order that He might be righteous [moral], and make those who
have faith in Jesus stand right [moral] with Himself." Rom.
is the morally scientific way of human nature from what it is to
what it must be, to be truly moral.TOP
147 -- Chapter
XV - The Study of Physical Science. - In
the realm of physical science the Bible is not the direct and full
treatise that it is in the mental and moral sciences. Yet
all that is said in the Bible touching any of the physical sciences
is as certainly true as is what is therein said on any other subject.
For instance, the Bible said that the atmosphere has "weight"
three thousand years before Torricelli discovered and announced
it to astonished because
benighted Europe. The Bible said that one star differs from another
star in brightness and beauty - "in glory" - more than
seventeen hundred years before astronomers discovered that it was
actually a difference in glory instead of in distance.
The Bible said that there is "healing" in the sun's rays,
two thousand two hundred and ninety years before medical science
made the discovery of it.*
instances are sufficient for illustration, though many more might
be cited. These statements of the Bible were all these ages true
- scientifically true. If men had read the Bible with anointed eyes
and enlightened minds, and had believed simply what it said,
-- Upon the authority of that Scripture text alone, the writer of
this book, in public addresses, urged physicians to search for that
healing in the sun's rays, before Dr. Finsen made his scientific
discovery of his ancient Biblical-scientific truth.
148 -- they would have all these ages know these scientific
truths. And the men who did believe these Bible statements seventeen
hundred to three thousand years ago, knew these scientific truths
as certainly as any scientist or anybody else has known them since
When the Bible is studied with enlightened and devout mind, it will
very soon be discovered that there is far more therein said touching
natural philosophy and physical science than is believed even by
the vast majority of Christians. And in all these things speaking
the truth in the perfection of knowledge, the Bible is thus the
true guide in the study of physical science as well as in the study
of the mental and moral sciences. The Bible is therefore altogether
worthy to be the text-book in physical science as well as in every
other line of study, and should be given that place, in every Christian
school. In this book it would be too much to undertake extensively
to trace each phase of physical science as touched in the Bible.
All that can he here attempted is merely a brief running sketch
illustrative of how, and how trustworthily, the Bible can be used
as at least the test-book in the realm of physical science in Christian
Bible is the true and perfectly reliable basis of the study of physical
science, because it is the true and perfectly reliable record of
creation. And creation,
not evolution, is the origin of all things.
by the Word of God being the origin of all physical as of all spiritual
existences under God, Revelation by the Word of God is the true
and reliable source of all
149 -- instruction in physical as well as in spiritual science.
As already indicated (page 134,) true knowledge and undestanding
of the physical creation are acquired by precisely the same means
as are knowledege and understanding of the spiritual creation: "Through
that the worlds
were framed by the Word of God, so that things which are seen were
not made of things which do appear." Heb. 11:3. Much has in
recent years been made of "natural law in the spiritual world."
That is well. But far more needed than that is, and far more profitable,
to be made far more of, is the reverent recognition and devout study
of spiritual law in
the natural world. Faith, faith
is the way to knowledge and understanding in the physical as in
the spiritual world: for all worlds are of God, by the Word of God;
as is faith also of God, by the Word of God. Gen. 1:1; Ps. 33:6,
9; Heb. 11:3; Eph. 2:8; Heb. 12:2; Rom. 10:17.
even of professed Christians are quite incredulous of the proposition
that for Christians the Bible must be the basis of all true education
and the text-book in every line of study. They "can not see
how this can be so," because they do not believe it; and then
will not believe it, because they can not see it. But the only real
ground of this incredulity is the exceedingly small place that the
Bible occupies in their lives. That place is so very small, so utterly
narrow and confined, that in their estimation, to undertake to make
the Bible the basis of all education and the text-book in every
line of study, is equivalent to teaching
150 -- practically nothing at all. It is therefore literally
the truth that the attitude which each one occupies toward this
proposition publishes the measure that the Bible occupies in that
person's life. TOP
there is a very common mistake that is made with respect to the
use of the Bible as the text-book in all studies. With many the
idea obtains that this means that the Bible must be the only study-book:
the only book used in school. Even if this were so, used by those
who know the Bible, it would be far better than is now done in popular
education. But that is not by any means what is meant. There
is a very material difference between a text-book
and a study-book.
This mistake or thinking that the Bible as the text-book
means the Bible as the only
study-book came about by the fact that in the schools
of the day all study-books are called text-books. To the teachers
these books are supposed to be text-books;
while to the students they are expected to be study-books. But instead
of the study-books of the students being text-books to the teachers,
nine times out of ten the text-books are study-books to the teachers;
and the teachers do not get out of the text-book, and the students
hardly ever get into the study-book.
Bible is a book of
principles, that are the sure guide in the right way
in everything that pertains to the life. The Bible as the text-book
therefore is not
the Bible merely as a storehouse of worthy sentiments, sayings,
or mottoes, from which can be selected a sentence or a verse as
the basis of a lecture, or the suggestion
151 -- of a disquisition. The Bible as the text-book is the
Bible as the book of
divine principles which are the life and guide of study,
the light to lighten the path of the student, that the
truth, and only the truth, in philosophy and science,
shall be known. The use of the Bible as the text-book of all study
is to know in the Bible the
principle, to plant yourself upon that principle as
your firm basis and sure guide, and then from this basis and in
the light of this principle use all the realm of nature, revelation,
and human experience as the study-book.
to Part C