Earlier text: Physical DegenerationIts Nature and Object
By J. O. CORLISS
It seems rather unfortunate that the generally received opinion of the atonement is that it is an act performed by Christ simply to appease the wrath of an offended God. Such a view does the Creator a great injustice, since it places him in the posture of an angry being who is demanding satisfaction by equivalent for an injury received. In other words, when one has sinned and thus wronged God, if he desires to atone for his act rather than suffer punishment therefor, he brings the offering provided by Christ, which can be accepted as an equivalent for the injury received.
But with some this view is not so clear. A logical skeptic once said to me that he considered it unreasonable to think that the death of Christ could remove guilt from an individual sinner, so that he could be regarded as having never sinned. He affirmed that no sound reasoning could ever establish such a doctrine. Of course his conclusion was logically drawn, but was erroneous because he knew not the Scriptures, neither the power of God. With the commonly accepted view of the atonement, one could hardly refute the skeptic's position, even by quoting Scripture in abundance. The atonement, as treated in the Bible, is not set forth as an equivalent for an injury received. First of all, man is not held under condemnation simply because God is offended, and therefore his resentment must be pacified before he will release man from condemnation. This would be to attribute human passions to him ‘with whom is no variableness, neither shadow of turning.’ James 1:17. God being the same yesterday, today, and forever (Heb. 13:8), he cannot possibly be subject to such changing passions as this view of him would indicate. The foundation of the atonement was laid in Christ before man sinned, yea, before the world was spoken into existence. 1 Peter 1:20. The test of salvation through Christ was settled ‘before the foundation of the world,’ and it was that men should be without blame before him in love, according to the good pleasure of God's will. Eph. 1:4, 5. The atonement was not established as a necessity because man had sinned, but, in its fundamentals, was arranged before sin entered, as a basis for man's eternal relationship with God. It never was designed to reconcile God to man as some have supposed, since God's everlasting love for man (Jer. 31:3) could not permit him to become unreconciled to sinners. Were that so, God could not have ‘freely’ and of ‘his own will’ sacrificed his only begotten Son to draw man back to him. John 3:16. The entire unreconciliation was on man's part. To bring about just this state of affairs was Satan's object in entering Eden and deceiving, as he did, the first pair. The record plainly discloses that Satan's entire purpose was to create in the first pair an unreconciled feeling concerning the restrictions placed about the tree of knowledge of good and evil. This being accomplished, man was no longer in harmony with God; and thus he disconnected himself from the eternal plan of oneness with God, by which eternal life was assured. By this act on the part of Adam and Eve, God's purpose in their behalf was temporarily thwarted. God's purpose was that these newly created ones and their posterity might be one with God. The plan of the everlasting covenant previously ratified between Father and Son, was fully followed in man's creation, and man was made in the image of both (Gen. 1:26), since both were one (John 10:30). Thus man not only received the life of God in his being (Gen. 2:7), but he was by this endowed with the mind of Deity. This was clearly demonstrated in the act of asking Adam to name all the animal products of creation. His mind was in so perfect unison with the Creator of these, that he at once could name them by his perception of their adaptability to certain uses. So satisfying was the rendering of Adam's decision in this trial that the names given by him were accepted as expressing the mind of Jehovah. Verse 19. But notwithstanding this oneness with God bestowed on man by creation, the act of following the direction of heaven's avowed adversary broke this unity, and made man an enemy of his Creator and Benefactor. Thus the life of God, through which came finished oneness with him, was lost, subjecting man's posterity to death. Verse 17. The Creator, being unchangeable, must remain as he was before man fell. The only way, then, for a reconciliation was to remove man's enmity, so that he might again become one with God. The object of the atonement is, therefore, to restore man to God, and so should be recognized as an at-one-ment system through which man may be redeemed from the thraldom of sin. In fact, this was the avowal of Christ concerning it; for when he was about to leave the world, he prayed thus for his followers: ‘As thou, Father, art in me, and I in thee, that they also may be one in us.’ That this prayer might meet a responsive fulfilment, he added: ‘The glory which thou gavest me I have given them; that they may be one, even as we are one.’ John 17:21, 22. But to become again one with God involves a personal acquaintance with him, since a reconciliation with him and his way would be impossible without this. But to acquire this is beyond man's unaided ability. When man permitted himself in Eden to become prejudiced against God, and so to be unreconciled to him, the light of God's life which had first been breathed into him departed, leaving his mind so darkened that it was unable to comprehend the spiritual things of God. Eph. 4:18. A work of divine grace was necessary in order that man might recover his spiritual perception. It was required that God be revealed in a way that all might learn to know him, and thus regain eternal life. John 17:3. True, the heavens had ever declared the glory of God, and the firmament, rich in colors and forms, had continuously displayed his handiwork. Ps. 19:1. But the magnificent workmanship seen in the formation of these, and the calculation of mighty power required in maintaining their daily performances, could not reveal the attributes of character, such as love, mercy, graciousness, long-suffering, dwelling in him whose glory and greatness they uncovered. Neither could that object be achieved through any code of laws, however filled it might be with the righteousness of its Author, because the darkened mind of humanity had not the power to penetrate its depths, and discover him with whom the head of8 the race had at first enjoyed oneness. But what the law could not do because of the weakness of the flesh (Rom. 8:3), could be accomplished by the coming to earth of God's own Son, who is the ‘express image’ of his Father's person, or as the original will bear rendering, ‘the express character of his substance.’ He came thus to live among men, that in his life might be seen the attributes of Jehovah (John 14:9), which are the end, or design, of the law of God (Rom. 10:4). Yet the bare life of Christ in the flesh, while it could and did reflect the holy character of his Father, could not fully reveal the ‘everlasting love’ which dwells in the breast of God. This could be done only by the sinless Son's laying down that flawless life for the salvation of his enemies. The sight of this alone could soften the hard heart, and create a longing for reconciliation with such a precious Being. By this the stubborn will is broken, and in tenderness of soul confession is made unto salvation and unity with heaven. It is this confession of sin that brings forgiveness and the cleansing from all unrighteousness. 1 John 1:9. At the period in one's life when sorrowful confession for sin is made, the entire record of his past unrighteousness is cleansed; yet he is by no means counted as having never sinned, which would not be true; but this cleansing is a necessary step in the direction of oneness with God. So some record must be given to the repentant sinner, whose life record of unrighteousness has been cleansed away. What can it be? The Lord Jesus was made a propitiation, or mercy-seat (1 John 2:2), so that to the one having faith in his blood, he might impute his righteousness, in the place of remitted sin and cleansed unrighteousness (Rom. 3:25). This imputing of Christ's life record to the repentant sinner, to become the record of his past life, is the union of the sinner with God, and entitles him to be known as a child of God from birth, as was Adam in the beginning. It is in fact his restoration to oneness with his Creator. But as in the case of Adam, should he later renounce God's fellowship through open sin, the life record of Christ imparted to him in his repentance will be forfeited, and he will lose his standing in the court of heaven. So it is not enough simply to be forgiven past sins. The future must be provided for. The sins could have been forgiven without the added gift of the life of Christ. But this latter bestowment is for the strength of the forgiven one in his life as a child of God and a citizen of heaven. The whole matter is thus briefly stated by the apostle: ‘If, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.’ Rom. 5:10. That is to say, when a person becomes reconciled, or made one with God, through the death of Christ, his life is then given for the new relationship assumed, and for power to maintain that oneness. All this being true, it follows that none are or can be saved who do not receive this new life from Christ, the only medium of communication between heaven and earth, and the sole Sponsor for man's restoration to his lost unity with God. Acts 4:12. The question may well be asked at this juncture, Why so complex a system to redeem men, when the voice of God could have quickly created another race more to his liking? The answer to this must be reserved to a succeeding paper. Our Great Need of Prayer
By A. C. ANDERSON
PRAYER is said to be “the medium by which we get in touch with God, and through which he produces music in our souls. But to have this music, we must know how to approach him, how to address him, and above all, how to appropriate him. In this sense prayer becomes an art, and this art is the secret of holy living and serving.” Jesus “spake a parable unto them to this end, that men ought always to pray, and not to faint” (Luke 18:1); that is, they should not become discouraged nor cease to pray. This parable has reference to his elect people living on the earth just before he comes, for in the eighth verse the question is asked, “When the Son of man cometh, shall he find faith on the earth?” He also speaks of the unjust judge, “which feared not God, neither regarded man,” yet he heard and answered the widow because of her importunity. Jesus then said, “Hear,” or attend, and receive the instruction which this cause affords. “Shall not God avenge his own elect?” If importunity had such power with an unjust judge, who cared not for the poor widow’s cause, how much more shall God, the just Judge, who tenderly cares for his people, vindicate and deliver them, though for a long time he delays to answer? The time may seem long to us, but it is short to him. It is not delayed a moment beyond the limits of his grace. “The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to usward, not willing that any should perish, but that all should come to repentance.” Our spiritual relation with Christ can be established only by the exercise of personal faith and prayer. There is a wide difference between a pretended union and a real connection with Christ by living faith. A profession of the truth may place men in the church, but it does not prove that they have a vital connection with Christ. And even after a real union with Christ has been made, it can be preserved only by earnest prayer and untiring effort. Satan will not cease to tempt us. We must resist, we must deny, we must keep under the body; in short, we must conquer self. Through the grace of Christ, by courage, by faith, by watchfulness, we may gain the victory. Prayer will connect us with God as nothing else will. It will give us wisdom, grace, and knowledge. It will guard us from the snares and pitfalls of Satan, and keep us pure in thought and holy in heart. If there ever was a time when God’s people needed to pray, it is now. We need to humble ourselves before God, and make an earnest effort to empty the soul temple of all rubbish. Envy and jealousy must forever be banished from the heart. “Cleanse your hearts, ye sinners; and purify your hearts, ye double-minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up.” We are told: “Conscience is the voice of God, heard amid the conflict of human passions. When it is resisted, the Spirit of God is grieved.” “Enter into your closet, and in silence commune with him; listen to the voice of truth and conscience. Nothing will give clearer views of self than secret prayer. Now is the time to make a covenant with God and yield yourselves and all your powers to his service. Plain simple duties will be revealed to us. He who seeth in secret and knoweth all things, will enlighten the darkened mind of its duty.” “Take time to be holy,
The world rushes on;
Spend much time in secret
With Jesus alone;
By looking to Jesus,
Like him thou shalt be;
Thy friends in thy conduct
His likeness shall see.” “When the Mists Have Cleared Away”
By C. B. STEPHENSON
The great apostle to the Gentiles, writing under the inspiration of the Spirit of the One who knows man and who reads the future, gave utterance to the joy of the time when, unfettered by the limitations of mortal vision, we shall see face to face. In the present life we cannot fully understand everything, for “now we see through a glass, darkly.” Life has many dark chapters, and leaves one at its close without an explanation of many and often the most trying experiences. To illustrate, the mother, after a few brief months of most tender affection for her child, sees it sicken, and notwithstanding all that can be done to relieve it of the deadly malady, it is taken away by the cruel hand of death, and is laid to rest in a little grave. What mortal can give an explanation why it should not have lived? Again, the young bride, just entering upon the most happy career with the man of her life choice, suddenly faces the grave reality that her husband has contracted a deadly disease, and must soon succumb to the inevitable. In a short time he is summoned by death, and is followed to the grave by loved ones, and laid to rest. Who can explain it?9 Others live on and enjoy the associations of a normal life. In order to understand such experiences, we must take a broad view, including the whole span of life, present and future. It requires both to make life complete. Life begins in this world, but is not perfected until “this mortal shall have put on immortality” beyond the grave. Without, therefore, an understanding of the present and future, at least to some extent, these strange experiences are indeed most perplexing; but when we turn our eyes to the future state, then by faith in the many promises in God’s Word we can understand. In the construction of many machines—the automobile, for instance, or the sewing machine—the different parts are manufactured in separate departments, but when the time comes to complete the machine, the various parts are collected into one central place, where, under skilled hands, in a few hours every piece is put in its place, and the completed machine is ready for service. So it is in the final make-up of our life. Every experience which God permits us to have is needed to prepare us for a place in the kingdom of God. Our characters are perfected here through many trials, which we do not now understand, but which will be explained to us when we shall no longer see through a glass darkly, but shall see face to face, when the mists have cleared away in the perfect day. The mother who could not understand why her darling child was taken from her in its infancy, will then receive it back at the hand of an angel. She may see that had her child lived the usual life on earth, it would have drifted into sin and been lost, and as part reward for her faithfulness to God, he, in mercy, reserved the little one for her happiness throughout eternity. Then she will understand, and will praise the Lord for his loving-kindness in thus dealing with her. So “all things work together for good to them that love God.” We may not understand now, but, if faithful, we shall understand when the waybill of life is handed to us by him who doeth all things well. We shall be satisfied then. The young bride continues life’s way with God, and finishes her course, as did the apostle, with the assurance that a crown of life awaits her at the appearing of Christ. In the great, glorified host of the saved, the angel, who assists in gathering God’s elect from the four winds, from one end of the earth to the other, in the resurrection morning presents to her her loving companion clothed in garments of white. No trace of sickness or sin is left upon his glorified body. Perhaps if her husband had lived longer on the earth, he would have been overcome by sin, and neither of them have been saved. So in mercy he was taken for safe keeping. Though the experience was sad, it was God’s means of saving them. The Lord has in view at all times our best interest, and will work all things together for good to those that love him. We can safely trust all to him, and patiently wait his own good time to make the dark things plain. We should trust him by faith, in our sorrows as well as in our joys. “We shall know each other better when the mists have cleared away.” Divine Healing
By D. H. KRESS, M. D.
God’s promises are all conditional. As we meet the conditions and make the needed reforms, it is our privilege to exercise faith in his promises. We must not expect instantaneous healing in answer to prayer in every case, or even in most cases. It may be instantaneous, or it may be gradual. God works in both ways. We must not overlook God’s usual way of healing, and expect always the unusual, in answer to prayer. If we do, it will mean disappointment and will bring discouragement, and may ultimately destroy all faith; for God generally raises men to health by the gradual method, even in answer to prayer. Jesus did something out of the ordinary when he converted water into wine instantaneously. It was no more difficult for him to do this than it was to make wine in the ordinary way. He did not do this, however, for the purpose of introducing a new and better plan of obtaining wine. We still work the soil, plant the vines, and obtain wine as people did before this miracle was performed. Jesus wrought a miracle in feeding the multitude. Many followed him after that because of this miracle. To them it seemed an easier way of gaining their daily bread. But it is still God’s plan that man should earn his bread by the sweat of his brow. It is the better way. The Saviour wrought a miracle when he raised the son of the widow to life. It does not follow that all who have died since should be raised to life in a similar way before the resurrection, or the time appointed. Jesus wrought miracles in healing many instantaneously. Many followed him because of these miracles. There are those who are still following him because of these miracles. Instantaneous healing was not designed to take the place of natural healing. It is better in most cases to be healed by cooperation, and by the correction of wrong physical habits. At the beginning God made a full-grown man; since then the growth from birth to manhood has been gradual. There is wisdom in this plan. It would not be well for a child to grow up to maturity in one day. If he should, the father and mother would have to vacate the premises. He has to be taught lessons of self-control before he can be trusted with the strength of manhood. The sick need disciplining. The people perish for lack of knowledge. Habits of life must be improved before we can be intrusted with the full measure of health God would be pleased to have us possess. The prisoner behind the bars is anxious to be set at liberty. It would not be wise to give him his freedom simply because he desires it. It would not be best for him or for the community without thorough reformation on his part. If all should be healed instantly simply because they desired it, and should then eat and drink as before, others would be encouraged to continue in wrong habits, for God would be placing his approval upon sin. When God heals, he does not leave men and women in ignorance as to the causes of their disease. Faults are to be confessed, and the sins of the sick man forgiven. He is to be raised to walk in newness of life. He leads men “forth by the right way, that they might go to a city of habitation.” “Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord.” The “Factious Man”
By T. E. BOWEN
The apostle Paul met the “factious man.” He knew his methods. He had learned by sad experience how subtly such persons work among the flock to mislead and divide the followers of Christ. These men have characteristics which serve as earmarks, so that they may be detected. The apostle warned his fellow servants in strong terms against such men. To Titus, his son in the gospel, he wrote, “Shun foolish questionings, and genealogies, and strifes, and fightings about the law [laws about ceremonies ending in the offering of the body of Christ]; for they are unprofitable and vain. A factious man after a first and second admonition refuse; knowing that such a one is perverted, and sinneth, being self-condemned.” Titus 3: 9-11. “Factious: Given to faction; addicted to form parties or factions and raise dissensions; seditious.”—Webster. While this definition of a factious man applies largely to conditions in governments, the same principles underlie the work of such in the church. These men count themselves as having greater light or ability than those whom God has placed as leaders in the church, or the institution, or the conference, or elsewhere in his work. They seek for an opportunity to advance their ideas. Nothing can be more important. To question them, their message, or their methods is enough to place one among their antagonists. They welcome debate and argument. Such are not slow in pointing out the personal defects of the brethren. The comparison, as these factious ones view it, with their own personal merits, must be very apparent to all, to the disadvantage of the brethren. They forget the words of the Master. “With what judgment ye judge, ye shall be judged.” Jude speaks very decidedly regarding the factious man, and the spirit of self-will and misguided zeal that goes with his work: “But Michael the archangel, when contending with the devil he disputed10 about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee. But these rail at whatsoever things they know not. . . . These are they who are hidden rocks in your love feasts when they feast with you, shepherds that without fear feed themselves; . . . autumn trees without fruit, . . . wild waves of the sea, . . . wandering stars.” Now all this is foreign to the meek and quiet spirit of Jesus. Before mentioning the factious man, Paul exhorted Titus, as he labored among the believers, to “put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work, to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.” This spirit within the believer unites hearts, never separates. The factious man is always contentious, but the follower of Jesus is not contentious. The man who has come close to the side of his Lord is not seeking to build himself up, nor is he seeking place and notoriety; from his Lord he has learned meekness, humbleness of mind, and in honor he prefers others. His voice is not heard in hot condemnation of others; he brings no railing judgment against any. A factious man is a sinner. However well clothed in righteous robes he may seem to be, he is perverted. Being himself perverted, his work can do nothing else than pervert others. “Knowing that such a one is perverted, and sinneth, being self-condemned,” is the word of God concerning the work of such. This spirit of disunion we all must guard against. It may not have developed in some to the outbreaking point of open revolt and disconnection from the body. But the very seeds of the wicked plant must be destroyed, or the harvest will later develop. Nothing but the pure, warm love of Jesus can kill this wicked thing and drive it out of the heart. Those prepared for Christ’s coming will be a united people. The early rain of the Spirit had the result that “the multitude of them that believed were of one heart and of one soul.” And the prayer of Christ will yet be answered when the latter rain does its work on hearts: “I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” Here is excellent counsel for us all: “When you do your appointed work without contention or criticism of others, a freedom, a light, and a power will attend it that will give character and influence to the institutions and enterprises with which you are connected. . . . “Christ has been made our judge. The Father is not the judge. The angels are not. He who took humanity upon himself, and in this world lived a perfect life, is to judge us. He only can be our judge. Will you remember this, brethren? Will you remember it, ministers? Will you remember it, fathers and mothers? Christ took humanity that he might be our judge. No one of you has been appointed to be, a judge of others. It is all that you can do to discipline yourselves. In the name of Christ I entreat you to heed the injunction that he gives you, never to place yourselves on the judgment seat. From day to day, this message has been sounded in my ears: ‘Come down from the judgment seat. Come down in humility.’”—‘Testimonies for the Church,’ Vol. IX, pp. 184-186. This instruction harmonizes with the word written to the brethren at Rome: “Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned; and turn away from them. For they that are such serve not our Lord Christ.” Rom. 16: 17, 18. The Power of Prayer
By J. M. COLE
“PRAYER is the opening of the heart to God as to a friend. Not that it is necessary, in order to make known to God what we are, but in order to enable us to receive him.”—“Steps to Christ,” p. 97. “It is the perfect trust, the firm reliance, the steady claiming of the promises of God, the simple faith that he is, and that he is a rewarder of all those who diligently seek him, that prevaileth with God.”—“Testimonies for the Church,” Vol. I, p. 645. Prayer is not a hard requirement; it is the precious privilege of the creature to commune with his Creator, the simplest homage which human want can pay to divine liberality. Those who refuse to render it may expect that one day, when in their extremity, they will bemoan their folly. They will hear a voice saying, “I have called, and ye refused; I have stretched out my hand, and no man regarded; . . . I also will laugh at your calamity; I will mock when your fear cometh.” Prov. 1:24-26. If a sinner will not plead the name of Jesus for forgiveness, if he is not willing to bend the knee in prayer and ask for pardon, he cannot accuse the Lord when his prayerless soul is cast away. To those who do pray, prayer is a most precious thing. It is the channel by which priceless blessings come to us, the avenue through which our needs are supplied by a gracious God. To the believer prayer is the great means of soul enrichment; it is the vessel which trades with heaven, and comes home from the heavenly country laden with treasures of far greater worth than the treasures brought to Solomon by his navy from the land of gold. Men of prayer are men of power. “Isaac went out to meditate [“to pray,” margin] in the field at the eventide” (Gen. 24:63), and later it was said of him by worldly men, “We saw certainly that the Lord was with thee.” Gen. 26:28. Moses was a mighty man. He was a man who communed with God; he partook of the meekness and gentleness of Christ, but he “wist not that the skin of his face shone.” Ex. 34:30. David was a man who went through all kinds of oppression; to use his own words, “Thou broughtest us into the net; thou laidst affliction upon our loins. Thou hast caused men to ride over our heads; we went through fire and through water.” Ps. 66:11, 12. Why did not the sweet psalmist of Israel give up in discouragement? He himself answers us in Ps. 16:8: “I have set the Lord always before me: because he is at my right hand, I shall not be moved.” His constant prayer was, “Hear my cry, O God; attend unto my prayer. . . . Lead me to the Rock that is higher than I.” Ps. 61:1, 2. Prayer was the secret of David’s success. Daniel was a busy statesman, the business and care of a great kingdom rested upon him, but he took time to pray. Three times a day he earnestly sought his God for grace to do right, and for wisdom to make no mistakes. God answered his prayer, and even his enemies could find no fault with him, save concerning the law of his God. Oh, how many of us today excuse ourselves for not praying, by saying, “We have no time”! The Lord knew that just before his coming, men would be overwhelmed in buying and selling and getting gain. Therefore he placed in his Word a caution to the little flock: “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.” Luke 21:34. The sure remedy for all this is, “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” Luke 21:36. If prayer is the key in the hand of faith to unlock heaven’s storehouse with its boundless resources, then let me ask, Why are we so reluctant to pray? Why is it so many have even a distaste for prayer? The answer usually comes, “O, I feel so unworthy, so destitute, that I have not the heart to pray! If I do pray, I wonder if God listens to a poor unworthy soul like me.” The Lord knew these thoughts were in the minds of his people, and sent a message straight from heaven: “I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end [“a happy future,” Jewish translation].” Jer. 29:11. When our children want anything, they do not have to be exhorted to ask. They simply ask, and it is a pleasure to parents to give their children needed, asked-for things. “If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him?” Here is heaven’s market, and God’s wares are given away to those who ask for them. If we want to be enriched with heaven’s blessings, then let us not leave the mercy-seat unvisited; but let us “ask,” “seek,” “knock,” and the promise is, “It shall11 be opened unto you.” “Satan trembles when he sees the weakest saint upon his knees.” Mary, Queen of Scotland, used to say, “I fear the prayers of John Knox more than any army of ten thousand men.” “Keep your wants, your joys, your sorrows, your cares, and your fears before God. You cannot burden him; you cannot weary him. He who numbers the hairs of your head is not indifferent to the wants of his children. ‘The Lord is very pitiful, and of tender mercy.’ His heart of love is touched by our sorrows, and even by our utterance of them. Take to him everything that perplexes the mind. Nothing is too great for him to bear, for he holds up worlds, he rules over all the affairs of the universe. Nothing that in any way concerns our place is too small for him to notice. There is no chapter in our experience too dark for him to read; there is no perplexity too difficult for him to unravel. No calamity can befall the least of his children, no anxiety harass the soul, no joy cheer, no sincere prayer escape the lips, of which our heavenly Father is unobservant, or in which he takes no immediate interest. . . . The relations between God and each soul are as distinct and full as though there were not another soul for whom he gave his beloved Son.”—“Steps to Christ,” pp. 104, 105. From John 18:1, we learn that Jesus had a little quiet resort where he often went to pray. His disciples noticed that his life of secret prayer enabled him to do his mighty works; therefore they asked, “Lord, teach us to pray.” The Lord answered this petition in a very definite manner, and his reply is written for us:— “When thou prayest, enter into thy closet, and . . . pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.” Then he showed them by example: “And it came to pass in those days that he went out into a mountain to pray, and continued all night in prayer to God.” The neglect of secret prayer is the first step back toward the world. “It is impossible for the soul to flourish while prayer is neglected. Family or public prayer alone is not sufficient. In solitude let the soul be laid open to the inspecting eye of God. Secret prayer is to be heard only by the prayer-hearing God. No curious ear is to receive the burden of such petitions. In secret prayer the soul is free from surrounding influences, free from excitement. Calmly, yet fervently, will it reach out after God. Sweet and abiding will be the influence emanating from him who seeth in secret, whose ear is open to hear the prayer arising from the heart. . . . “As you go about your daily labor, let your heart be often uplifted to God. It was thus that Enoch walked with God. These silent prayers rise like precious incense before the throne of grace. . . . “There is no time or place in which it is inappropriate to offer up a petition to God. There is nothing that can prevent us from lifting up our hearts in the spirit of earnest prayer. In the crowds of the street, in the midst of a business engagement, we may send up a petition to God, and plead for divine guidance. . . . “We may keep so near to God that in every unexpected trial our thoughts will turn to him as naturally as the flower turns to the sun.”—Id., pp. 102-104. Influence of Our Words
By MRS. IVA F. CADY
It would be well if every one who trusts in the Lord for help would say with David, “I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.” Ps. 39:1. Language is a wonderful gift. It may be used to the glory of God, or our words may be a stumblingblock to those around us. How carefully we should guard our conversation in the presence of those who are not Christians, for our words may have great influence either for or against the truth. By our words we may make ourselves channels of light to lead souls to Christ, or by our words we may become bodies of darkness to drive others farther from him. Knowing this, we are to let no corrupt communication proceed out of our mouth, but only that which is good to the use of edifying, that it may minister grace unto the hearers. Eph. 4:29. But we may be very cautious about expressing ourselves in the presence of those who are not Christians, and yet feel that it does not matter very much what we say before our brethren. When we congregate to worship the Lord, we may enjoy talking matters over together before and after and even during the services. Are we always as careful as we should be about what we say at such times? Do we ever criticize those who are bearing heavy responsibilities at the head of the work? Do we find fault with plans that have been laid for the advancement of the work, expressing our minds freely and getting others stirred up to talk as we talk? It is a very easy thing to stir up disaffection and distrust in the minds of others; but when we take such a course, we are sowing seeds of discord that can prove only an injury to the cause of God, the cause we love. Sooner or later we shall see the effects of our injudicious words in the evil influence they have had on others. Much as we may regret it, it will then be too late to uproot the evil seed that we have sown. We may well remember the admonition given in Eccl. 5:1, 2: “Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth: therefore let thy words be few.” When we talk very freely, we are prone to say something we ought not to say; and many of us have learned by experience that “in the multitude of words there wanteth not sin.” So, if we feel rebellious, it is better not to express it, and thus poison other minds. Some do, indeed, say many very unwise things, giving, as Solomon expresses it, “the sacrifice of fools.” They freely criticize and condemn their brethren in the church, and even their ministering brethren, heedless of God’s command which says, “Touch not mine anointed, and do my prophets no harm.” And though they are making public their evil surmisings, their envy and self-conceit, “they consider not that they do evil.” Do you ask how it can be evil simply to express yourself freely when you cannot see things as do your brethren? It might be all right if you would do as Christ said, and first tell it to these brethren alone. But when you take advantage of their absence, as is usually the case, and speak against them and their plans, you are not doing the fair thing. Even in lawsuits the defendant has the opportunity of being present, and hearing what the plaintiff has to say against him, and then he is given the privilege of defending himself by stating freely his side of the question. And yet what you say may not hurt those whom you are criticizing. They may never happen to hear about it. But it may influence unfavorably some of the brethren who hear you talking. Some of them may be new in the faith, and have but little knowledge as yet of the Word of God. Others may be spiritually weak. Your unwise words may cause them to lose confidence in the brethren, and also in the message. As a result, they may withdraw their support from the work of the Lord, and in the end go back to the world and lose their souls. Instead of discouraging one another by expressing doubt and distrust, or by murmuring and complaining, let us be loyal soldiers, following our leaders in every forward move, and rallying around the standard. Let us “lift up the hands which hang down, and the feeble knees; and make straight paths for your [our] feet, lest that which is lame be turned out of the way: but let it rather be healed. . . . Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled.” Heb. 12:12-15. It behooves us to keep a strict watch over our words wherever we may be, remembering “that every idle word that men shall speak, they shall give account thereof in the day of judgment.”