The Advent Review and Sabbath Herald, vol. 75

January 25, 1898

“Evangelistic Temperance. How to Live” The Advent Review and Sabbath Herald 75, 4, p. 57.

WE live by breathing. The first thing that anybody does in the world is to breathe; and the last thing he does in the world is to stop breathing. We can live weeks without eating, and days without drinking; but it is only the smallest number of minutes we can live without breathing; this, of itself, is sufficient to settle it that breathing is the most important part of living—indeed, that it is living. ARSH January 25, 1898, page 57.1

As certainly as we live by breathing, so certainly we can live rightly only by right breathing. ARSH January 25, 1898, page 57.2

What, then, is right breathing? how can we know? Upon a certain point, Inspiration cites “nature” as a sufficient teacher: “Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?” We may lawfully, therefore, and we know successfully, appeal to “nature itself” for instruction on the subject of right breathing. We are “fearfully and wonderfully,” and wonderfully wisely “made.” And upon the great and all-important subject of how to live, “even nature itself” is a wise instructor, through the principles and hints written in our members. ARSH January 25, 1898, page 57.3

The lungs are the organs of breathing, the nostrils and windpipe being merely open passages by which the air reaches the lungs. The place of the lungs is within the chest, which is the upper part of the body. Here they are strongly fenced in with the largest and most powerful ribs, these being further strengthened with the breast-bone. The breast-bone does not extend downward as far as the ribs number; the lower ribs, growing shorter as they descend, are loose at the front ends, and so are pliable. They are therefore called “floating” ribs. ARSH January 25, 1898, page 57.4

The general shape of the thorax, the inside of the chest, and of the vital organs therein, (the heart and lungs), is that of a cone, right side up; that is, the small end up. However, it is not the shape of a complete cone, but of what is called a “truncated cone;” that is, a cone with the point off,—a cone which does not end in a point at the top, but yet is considerably smaller at the top than at the base. The lungs and heart, the vital organs, completely fill this cavity, so that there is not a particle of unoccupied space there. And as the heart occupies but a very small place, it is evident that almost the whole cavity is occupied by the lungs alone. ARSH January 25, 1898, page 57.5

Now, this cone-shaped body formed of the lungs and heart is not fastened at any place to any part of the chest. It is connected with the throat by the windpipe, but it does not hang from the throat by this. What, then, supports these organs and keeps them in place?—The diaphragm. ARSH January 25, 1898, page 57.6

The diaphragm is a floor upon which rests this cone-shaped body formed by the lungs and heart. ARSH January 25, 1898, page 57.7

The accompanying cut shows the position and general shape of this cone, and of the diaphragm which supports it. The diaphragm is that apparent band, marked d, running across the body just below the heart, marked a. And just beneath the diaphragm is the stomach, marked d. ARSH January 25, 1898, page 57.8

The diaphragm is an arched, or, more properly speaking, a dome-shaped, muscle, which forms the floor of the organs in the chest-cavity, and at the same time the roof of the organs in the abdominal cavity. It is thus a lateral, or transverse, dome-shaped partition between the inside of the chest and the inside of the abdomen. ARSH January 25, 1898, page 57.9

Thus the vital organs—the lungs and heart—are the contents of the thorax. The thorax has the general form of a cone right side up. This cone is formed almost wholly by the lungs, and is therefore capable of expansion, so as completely to fill, when at rest, the whole cavity of the chest. This cone is supported by the dome-shaped floor—the diaphragm. ARSH January 25, 1898, page 57.10

The amount of air taken in at a full breath varies, of course, according to the various sizes of individuals; but the average is about 230 to 250 cubic inches. Here we stand, then, ready to breathe. ARSH January 25, 1898, page 57.11

Now with the whole cavity of the chest completely filled already by these organs, it is plain enough that in order to get 230 cubic inches of air into the lungs, room must be made for it in some way. And it is evident enough that in order to make the required room, something has to move. To make this required room in the right way, to move the right things in the right way,—this is the whole philosophy of right breathing. ARSH January 25, 1898, page 57.12

“Editorial” The Advent Review and Sabbath Herald 75, 4, p. 60.

SAYS Jesus: “My yoke is easy, and my burden is light.” And that is the living, present truth. ARSH January 25, 1898, page 60.1

It is, day and night, everlastingly true that his yoke is easy, and his burden is light. ARSH January 25, 1898, page 60.2

Do you say, as some have said, “I have not found it so”? If so, then the difficulty in your case is that you have not his yoke nor his burden on you. ARSH January 25, 1898, page 60.3

This is as certain as that two and two make four. Look at it: there stands the word of Christ, “My yoke is easy, and my burden is light.” Will you say that he lied in saying this?—No, no, certainly not. He told the truth. ARSH January 25, 1898, page 60.4

Very good, then; he told the truth when he said, “My yoke is easy, and my burden is light.” And you say that that is the truth. Then if you have not found his yoke easy and his burden light, is it not certain that you have not found them at all? If to you his yoke is not easy, and his burden is not light, then is it not perfectly plain that you haven’t his yoke on at all? ARSH January 25, 1898, page 60.5

There is no dodging this. You cannot go along uneasy and galling under the yoke that you are wearing, and bowed down under the burden that you are bearing, and call that the yoke and burden of Christ; for that is not true of his yoke nor of his burden. He says, “My yoke is easy, and my burden is light.” ARSH January 25, 1898, page 60.6

Then, dear soul, take his yoke and his burden. Give to him yours. ARSH January 25, 1898, page 60.7

“Take my yoke upon you, and learn of me; ... and ye shall find rest unto your souls. My yoke is easy, and my burden is light.” ARSH January 25, 1898, page 60.8

It is true, bless the Lord! ARSH January 25, 1898, page 60.9

“Seeds of Gladness” The Advent Review and Sabbath Herald 75, 4, p. 60.

“LIGHT is sown for the righteous, and gladness for the upright in heart.” ARSH January 25, 1898, page 60.1

Gladness is sown for you in the great things that the Lord will do. “Fear no, O land; be glad and rejoice; for the Lord will do great things.” ARSH January 25, 1898, page 60.2

Gladness is sown for you in the giving of the latter rain. “Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately [“a teacher of righteousness according to righteousness”], and he will cause to come down for you the rain, the former rain, and the latter rain.” ARSH January 25, 1898, page 60.3

Gladness is sown for you in the fact that the time of the marriage of the Lamb is come. “Let us be glad and rejoice, and give honor to him; for the marriage of the Lamb is come, and his wife hath made herself ready.” ARSH January 25, 1898, page 60.4

Gladness is sown for you in the glorious truth that the Lord is coming. “Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. Let the field be joyful, and all that is therein; then shall all the trees of the wood rejoice before the Lord: for he cometh, for he cometh to judge the earth; he shall judge the world with righteousness, and the people with his truth.” ARSH January 25, 1898, page 60.5

Gladness is sown for you in the blessed promise and sure prospect that the kingdom of God is soon to be set up upon the earth, and that he will govern the nations of the saved upon the earth. “O let the nations be glad an sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth.” “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away.” “And the city had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it; and the kings of the earth do bring their glory and honor into it. And the nations of them which are saved shall walk in the light of it; and the kings of the earth do bring their glory and honor into it. And the gates of it shall not be shut at all by day; for there shall be no night there.” ARSH January 25, 1898, page 60.6

And gladness is sown for you in the promise of your own sure and eternally undisturbed inheritance and home in this glorious land where “the wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.... And the ransomed of the Lord shall return, and come to Zion with sons and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.” “Be ye glad and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.” ARSH January 25, 1898, page 60.7

Will you not, just now and always, receive into good ground these seeds of gladness? Will you not cultivate them carefully, that they may grow exceedingly, that you may, just now and always and forevermore, reap abundantly the blessed crop of gladness from these many seeds of gladness which the Lord has sown all around you, and before you throughout eternity? ARSH January 25, 1898, page 60.8

Who, then, will not “serve the Lord with gladness,” and “come before his presence with singing”? ARSH January 25, 1898, page 60.9

“I will be glad in the Lord.” Amen. And let all the people says Amen. ARSH January 25, 1898, page 60.10

“Studies in the Book of Daniel” The Advent Review and Sabbath Herald 75, 4, p. 61.

IT is certain that the wickedness of the king, princes, priests, and people, in the days of Jehoiakim, Jehoiachin, and Zedekiah, caused the captivity of the people and the destruction of the temple and the city of Jerusalem. It was for this cause that “the Lord gave Jehoiakim king of Judah,” “with part of the vessels of the house of God,” into the hand of Nebuchadnezzar, king of Babylon, who carried all to the land of Shinar, where they must remain seventy years. ARSH January 25, 1898, page 61.1

Out of this calamity and captivity came the book of Daniel. The book of Daniel was written especially for the last days; for when Daniel came to explain to King Nebuchadnezzar the great things of the king’s dream, he said that God “maketh know to the king Nebuchadnezzar what shall be in the latter days.” Daniel 2:28. And when the writing of the book was finished, Daniel was commanded to “shut up the words, and seal the book, even to the time of the end” (Daniel 12:4); and was then told, “Go thy way, Daniel: for the words are closed up and sealed till the time of the end.” Verse 9. ARSH January 25, 1898, page 61.2

These references are sufficient to show that the book of Daniel was given and written especially, and even specifically, for the last days. ARSH January 25, 1898, page 61.3

We have also seen that the iniquity of the people of Judah in those last days of their dwelling in that land, is so exactly paralleled to the last days that there is no room for doubt that the record of that ancient time was written, and has been preserved, to be for counsel and warning in the last days. ARSH January 25, 1898, page 61.4

The book of Daniel, then, coming to us out of the consequences of a condition of things which finds a parallel in the last days, and having such an origin, and being specifically designed for the last days, it is certain that it contains principles, as well as prophecies, which are of special importance, and have a special bearing, in the last days. These principles are given to save the people of the world in the last days from calamities and destruction of which those that came upon Judah and Jerusalem are but a feeble representation. To ignore these principles, given especially for this time, is but to court a destruction as much more dreadful than that other as world-wide destruction and final ruin are greater than local destruction and temporal ruin. ARSH January 25, 1898, page 61.5

So much for the origin, the setting, and the purpose of the book. We now begin the direct study of the book itself. ARSH January 25, 1898, page 61.6

“And the king spake unto Ashpenaz, the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; children in whom was no blemish, but well-favored, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans.” Daniel 1:3, 4. ARSH January 25, 1898, page 61.7

“No blemish” and “well-favored.” This would require that they should be physically sound, well-built, and symmetrical. ARSH January 25, 1898, page 61.8

The words translated “wisdom,” “knowledge,” and “science” in verse 4—Hebrew death, madda, and chokmah—are closely related, though the second is broader than the first, and the third is broader than the second. ARSH January 25, 1898, page 61.9

The word translated “wisdom” signifies “knowledge, understanding, and intelligence.” It implies the faculty to discern what is valuable knowledge, and the ability and capacity to acquire such knowledge. ARSH January 25, 1898, page 61.10

The word translated “knowledge” relates to “the mind or thought,” and implies knowledge acquired by thinking and application. ARSH January 25, 1898, page 61.11

The word translated “science” signifies “skill, dexterity, sagacity, shrewdness, ability to judge;” and is well translated in our word “science,” which signifies “skilful in knowledge.” It implies a select and systematized knowledge. ARSH January 25, 1898, page 61.12

Therefore the requirement of King Nebuchadnezzar in the selecting of these youth was that they should be physically sound and symmetrically built; and that, mentally, they should be— ARSH January 25, 1898, page 61.13

1. Skilful in discerning what is valuable knowledge, and skilful in the ability to acquire such knowledge. ARSH January 25, 1898, page 61.14

2. Cunning in the acquisition of knowledge by thinking and applications; and— ARSH January 25, 1898, page 61.15

3. Understanding how to correlate, classify, and systematize the knowledge which they had the faculty to discern was valuable knowledge, and which they were cunning in gathering. ARSH January 25, 1898, page 61.16

And they must have “ability” in all these things. What they knew was not to be mere head-knowledge; but they must have the faculty of observation and adaptation so trained that what they had learned could be practically applied in their experience in every-day affairs. They were not to be like that graduate of a great university, who bore the title of A.M., yet who, when driving a horse and wanting him to go faster, thought to accomplish his purpose by pushing on the lines. They were to have such ability, such every-day common sense, as would enable them to use their knowledge to practical advantage in the common things of daily life, so that they would be practical men wherever they were; so that they could adapt themselves to any circumstances or situation, and be the master and not the slave of either circumstances or situation. ARSH January 25, 1898, page 61.17

From the specifications distinctly made in the scripture, and from the close and thorough examination that must be passed, it is certain that all that we have outlined was comprehended in the requirements of the king respecting the youth who were to be chosen. And this is no small tribute to the educational ideas of King Nebuchadnezzar. Indeed, his views of education, as shown in this verse of the Bible, were, for all practical purposes, far in advance of the educational system that prevails to-day, even in the leading colleges and universities of the United States. ARSH January 25, 1898, page 61.18

Yet Daniel, Hananiah, and Mishael, and Azariah were able successfully to pass such an examination. Where, then, did they get such an education, being, as they were, but mere youth? The answer to this question is worth having. Besides, we need it just now; for all this was written especially for the last days. ARSH January 25, 1898, page 61.19

“Christian Discipline” The Advent Review and Sabbath Herald 75, 4, pp. 61, 62.

CHRISTIAN discipline is the best thing in the world. It is the only true discipline. It begins with the individual himself, before God, and is accomplished in the fear of God, by the word and Spirit of God. the individual puts himself, and keeps himself, under discipline to God. ARSH January 25, 1898, page 61.1

This discipline is not accomplished by means of a set of rules, but by the living principles of the will of God. Every person is free to adopt, or not to adopt, these principles. If he does not adopt them, he cannot be a Christian, however much he “tries.” And having adopted them, and so become a Christian, he can remain a Christian only by maintaining true-hearted loyalty to those principles every moment of his life. He will not sanction for a moment, he will not overlook nor wink at at all, he will not apologize for in any degree, in himself, any lack of perfect conformity to the living principles of the will of God, as made known in the word, and by the Spirit, of God. ARSH January 25, 1898, page 61.2

This, and this alone, is Christian discipline. This is the discipline that belongs in the Christian church. And it is the only discipline that becomes the church. Indeed, it is the only true discipline that there can be in the church; anything different from this is not true discipline; so far as it differs from this, it fails to being true discipline. ARSH January 25, 1898, page 61.3

No person is compelled to be a Christian. This is a matter that always rests wholly upon his own free choice. But having chosen, and having professed, to be a Christian, he is bound by his very profession to maintain, in unswerving, perfect loyalty, the principles of that profession; that is, the principles of the word and Spirit of God. and whenever he loosens down this discipline; whenever he entertains in himself any disloyalty to these principles; whenever he adopts, or allows the practise of, any other principles, just then he owes it to the Christian profession and to the world to make it publicly known that he no longer belongs to that profession; this should be made known as openly and publicly as was the profession at the first. ARSH January 25, 1898, page 61.4

Not to do this is to be essentially dishonest; it is to destroy all distinctions of propriety and right; it is to annihilate discipline, and give over everything to the confusion of every evil work. In a word, it is simply devilish; for it is precisely the thing that the devil attempted first of all to do in heaven. Lucifer, in his original place in heaven, chose to have his own way apart from God; he chose not to hold the principles of the word and Spirit of God; he chose not to conform to the discipline of heaven. ARSH January 25, 1898, page 61.5

All this he was at perfect liberty to do. There was in heaven no disposition to compel him either to hold the principles or to conform to the discipline of that place. But when he had chosen other principles than those of heaven, and had refused to conform to the discipline of that place, the only proper or honest thing for him to do was to leave that place. Yet when this was suggested, he considered it an outrage; and with great show of virtuous indignation and injured innocence, he resented and utterly rejected it. It was not enough for him that he should have his own way; but he must have his own way in his own way—he must have his own way in heaven, It was not enough for him that he should be at liberty to adopt the principles of hell; but the principles of hell must become the principles of heaven. It was not enough for him that he should be free to refuse conformity to the discipline of heaven, and to adopt the confusion and anarchy of hell; but this confusion and anarchy must be made to prevail in heaven. In short, heaven itself must be turned into hell, righteousness must surrender to sin, God must give place to Satan. ARSH January 25, 1898, page 61.6

This simply could not be. And as the rebel and his adherents would no go, they had to be cast out. They resisted: “and there was war in heaven. Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven.” ARSH January 25, 1898, page 62.1

Now this is precisely the course that is taken by every person who makes the Christian profession, and then disregards the principles and loosens down the discipline of the word and Spirit of God. ARSH January 25, 1898, page 62.2

And this holds good throughout the whole connection of the Christian name and profession. In every Christian church, every Christian school, every Christian sanitarium, and every Christian publishing house, the principles must be strictly Christian principles,—the principles of the word and Spirit of God; and the discipline must be strictly Christian discipline,—the discipline of the word and Spirit of God. ARSH January 25, 1898, page 62.3

No one is compelled to become a member of any Christian church, nor a student in any Christian school, nor an employee of any Christian sanitarium or publishing house: that is altogether a matter of personal, free choice of the individual himself. And when he, of his own free choice, joins himself to the church, or the school, or the sanitarium, or the publishing house, in that very act he publishes to that institution and to the world that he accepts the principles, and will conform to the discipline, of that institution. ARSH January 25, 1898, page 62.4

Having once done this, he is not, even then, compelled to remain; he is at liberty at any moment to change his mind, and separate himself from the institution. But having of his own free choie joined, and it being upon his own free choice that he remains,—so long as this is so, that itself is public notice that he holds the principles and conforms to the discipline of the institution. ARSH January 25, 1898, page 62.5

And if he knowingly violates any of the principles, or disregards the discipline, of that institution, and neglects or refuses to make amends and discipline himself, that thing itself separates him from the institution, and the only honest or proper thing for him then to do is to make public the fact that he has separated himself from it. For him to insist on remaining in the institution, while violating its principles and disregarding its discipline, is only to insist on subverting those principles and annihilating the discipline,—it is to insist on destroying the institution as a Christian institution, and turning it into the opposite, as did the devil at the first. ARSH January 25, 1898, page 62.6

And when this point has been reached, and such persons so insist, it then becomes the Heaven-appointed and Heaven-bound responsibility of those whom God has placed in charge of the interests of that institution to see that it is publicly known that such persons are no longer recognized as being connected with the institution. And for those persons to resent such a course or resist such procedure, is nothing else than to take the exact position that the devil did at the first. ARSH January 25, 1898, page 62.7

Now on the other side: for all this it is perfectly clear that it strictly becomes all who are in places of responsibility in any Christian church, or Christian school, or Christian sanitarium, or Christian publishing house, to know, personally for themselves, that God has placed them there, and that they occupy that place and discharge that responsibility unto God, in the sight of God in Christ. ARSH January 25, 1898, page 62.8

It becomes all those also to know of a surety that the principles which they represent are none but the principles of the word and Spirit of God; that the discipline which they maintain is nothing else than the discipline of the word and Spirit of God; and that the way in which they seek to maintain this discipline is strictly the way of the word of God and Spirit of God. ARSH January 25, 1898, page 62.9

Upon this the word of God is perfectly plain. Therefore let us read:— ARSH January 25, 1898, page 62.10

“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” Galatians 6:1. ARSH January 25, 1898, page 62.11

What is the position of the man?—He is “in a fault.” What are the spiritual to do?—“Restore such an one.” “Restore” him. What does “restore” mean?—“To bring back to a former and better state;” “to bring back from lapse, degeneracy, or a fallen condition, to a former state.” Then what has the man’s fault done to him?—It has separated him from the good and proper relation of his profession in the body. Is he, then, by his “fault,” already separated?—Surely; or else there is no meaning in the direction to “restore such an one,” which is to bring him back and set him in his place again. If he is not separated, he does not need to be, indeed he cannot be, restored. ARSH January 25, 1898, page 62.12

His fault, then, his violation of principle, has separated him from the place which his profession proclaims that he occupies. But the Lord does not want him to be separated from these principles; for these principles are life, and to be separated from these is to be separated from life. The Lord does not want this, and the “spiritual” do not want it. Therefore the Lord directs, “Ye which are spiritual, restore such an one,” and the spiritual always have the desire to do so; and being “spiritual,” they are able to go about it all “in the spirit of meekness.” ARSH January 25, 1898, page 62.13

In another place the Lord of Christians and of Christian institutions says, “Go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.” Matthew 18:15. ARSH January 25, 1898, page 62.14

If he hears you, what have you done?—“Thou has gained” him. “Gained him” to what?—To the right, certainly; to that from which his “fault” had separated him. He is already separated; “his fault” has done that. And you are to gain him, you are to restore him. ARSH January 25, 1898, page 62.15

Then for what is it that you speak to him?—To “gain” him, to “restore” him—not to condemn him, not to find fault with him, not to separate him. Nothing needs to be done to separate him; he is already separated by “his fault.” Everything that is done is to “restore” him; everything that is said is to gain him. And if what you can do will be done not to restore, if what you can say will be said not to gain, then you have nothing either to do or to say in that matter; your part is to become “spiritual.” ARSH January 25, 1898, page 62.16

But if he will not hear you, if he will not be restored, if he will not be gained, what then?—“Then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.” Verse 16. ARSH January 25, 1898, page 62.17

And if he will not yet hear, if he will not yet be restored,—what then?—“If he shall neglect to hear them, tell is unto the church.” Verse 17. ARSH January 25, 1898, page 62.18

And if still he will not hear; if still he will not be restored; if he holds to his fault; if he holds to his violation of the principles, and his disregard of the discipline, of the word and Spirit of God; if he persists in the separation which his fault has made,—what then?—“If he neglect to hear the church, let him be unto thee as an heathen man and a publican.” Verse 17. “A man that is an heretic [one that persists in choosing for himself against the word and Spirit of God] after the first and second admonition reject; knowing that he that is such, is subverted, and sinneth, being condemned of himself.” Titus 3:10, 11. ARSH January 25, 1898, page 62.19

He being already separated, and now subverted and condemned of himself, it must be known that he has repudiated the principles and the discipline of the Christian profession, lest that profession itself be subverted and condemned by sanctioning the principles of the devil under the profession of allegiance to the principles of Christ. ARSH January 25, 1898, page 62.20

Such is the course, and the only true course, of the exercise of Christian discipline anywhere in the Christian connection,—whether in the Christian church, the Christian school, the Christian sanitarium, or the Christian publishing house. And the word “tell it to the church” when it is done in church connection, is, in principle, tell it to the school, or the sanitarium, or the publishing house, when this course much be taken in connection with these respectively. ARSH January 25, 1898, page 62.21

And in all this discussion the term Christian church, Christian school, Christian sanitarium, and Christian publishing house, means Seventh-day Adventist church, or school, or sanitarium, or publishing house. Some Seventh-day Adventists have the wild notion that because they cannot have church trials, with their resulting divisions, wars, and fightings, there is to be no discipline at all, but everything is to be left to the devil. No greater mistake was ever made. The truth is that while there is no place for a church trial, there is no place for anything but church discipline; that is, Christian discipline of the word and Spirit of God. That is what the church and church organization in the world are for; for the church is the pillar and ground, the support and stay, of the truth of God in the world. ARSH January 25, 1898, page 62.22

This article is longer than we usually care to print at one time; but we consider this matter of such importance that we think it better to print it all at once, so that it can be studied in its full connection, than to issue it in divisions. We firmly believe that with the presence of the Holy Spirit, God is giving to his organization both the love and the practise of Christian discipline; and the churches must be ready to rise to this call, and the people to fall into line with it. ARSH January 25, 1898, page 62.23

We thank the Lord that he has well begun this in the institutions—church, College, Sanitarium, and Publishing House—in Battle Creek. It has not been begun by a plunge and a spurt of some committee, or plan of men banded together, but by the gentle, steady, elevating, and reforming power of the Spirit of God. The cause, the church, the institutions,—all are the Lord’s. He is Head of all, and over all. Only let him have the place that belongs to him, and all is well. ARSH January 25, 1898, page 63.1