Chapter V: Part 5

My brother, my sister, you may be happy in your own little corner if you will learn the lesson of enjoying what you have. Learn to be content with common things. Learn that the truest joy does not come from external things. It springs spontaneously from a contented heart. If God wills that you be situated as you are, will he not make you happy where you are? The Bible says, “Godliness with contentment is great gain ... Having food and raiment let us be therewith content” (1 Tim. 6: 6-8). You may not have much of this world’s goods; you may not have many talents; your blessings may seem few; but remember my dream message—“If you have but one rose, enjoy it to the full.” If another has both hands filled, he may enjoy them less than you enjoy your one, unless you look with envious eyes. Sometimes a little perfume is sweeter than an abundance. Do not spend your days in vain longing. Do not despise what you have because it is not greater. Cultivate the habit of thankfulness and appreciation. Be glad for what you have. Be contented. Better your condition if you can, but do not spoil what you have in reaching for more. If you have but one talent, use it for the Lord and be thankful for it. Do not depreciate it because others have several talents. Use it and be content. Happiness consists not in the things we have, but in our appreciation and use of them. So enjoy your one rose. Drink in its sweet perfume; gaze upon its beauteous colors. Enjoy it to the full.

TALK TWENTY-SIX. WHEN GOD WITHDRAWS HIMSELF

A mother sat quietly in her easy chair. Upon the floor near her was her little one playing—piling his blocks one upon another, then throwing them down and laughing in childish glee. He was all absorbed in his play. The mother gazed upon him with her eyes beaming. Presently she began to call him, “Baby, come to Mama! Baby, Baby, come to Mama!” but he played on unheeding. Again she called, but he paid no attention; his mind was occupied with his own affairs.

Presently the mother quietly slipped from her chair and went into an adjoining room, out of the baby’s sight. He did not notice her go. He supposed that she was right there and that he could go to her at any time; but happening to glance up from his play, he saw that the chair was empty. The laughter ceased at once, and a cloud came over his features; he turned and looked all around the room, but his mama was not in sight. He saw only a stranger sitting in an easy chair. A pang of startled fear passed through him, and he began to cry and call very earnestly, in his baby way, for his mama.

It brought a quick response. The mother, leaving her concealment, rushed to him quickly, picked him up, and hugged him tightly to her bosom. His chubby baby arms were clasped about her neck as though he would never let her go. Soon the tears were gone and the baby’s face lay against that of the mother, while the joy of the mother-heart caused the eyes to shine like stars.

Now, the mother did not go away from the child because she did not love it, or because she thought that it did not love her; but she wanted to draw its attention away from its little concerns to herself. She wanted to show her affection for it and to receive its baby caresses in return.

Like that little one, we sometimes become so absorbed in our own pleasures, our work, or some little personal interest, that God can not attract our attention. His father-heart yearns for a season of communion with us. He wants to show his love to us and receive, in turn, our love and communion. But we do not heed him; we are too busy with other things; and so he quietly withdraws himself, and we become aware that we are alone. With that presence gone, how lonely we feel! How dark the world suddenly grows! How quickly we lose interest in the things that held our attention before! How we yearn for his presence again! how our hearts reach out for him! how our tears start! We think, “What have we done that caused him to leave us? have we grieved away his Spirit? have we sinned against him?” But ah! he is not gone far; he is just beyond our vision. He is watching; he is waiting for our hearts to be drawn back to himself.

The mother would not have left her child if by leaving she would have placed him in danger. She did not mean to stay away. So God knows that to leave us thus is not to expose us to danger. He is watching, waiting anxiously the moment when he may return; and ah! when he does return and takes us in his bosom, what words of comfort he speaks! what tender affection he shows! and how our hearts are melted and poured out in thanksgiving and adoration before him! If God apparently withdraws from us, it is only because he sees that we need to be left alone for a season. He sees that the heart must be drawn away from selfish interest; and when this is accomplished, he comes back and reveals to us anew the fulness and richness of his love.

TALK TWENTY-SEVEN. WHAT HAPPENED TO SOLOMON

In his early manhood Solomon was noted for his deep piety and his fervent love of righteousness. When he became king, he found a great work ready for his hand, and he set about the task with a glad heart. To build a temple to Jehovah was his delight, and he threw into it his whole strength. His prayer at the dedication of the temple shows a deeply reverent and submissive spirit.

As the years went by he increased in riches and honor. His name became a synonym for wisdom. Many nations paid him tribute. But notwithstanding all these things, his heart held true to God. During these years he had, I suppose, no thought but that he should continue thus until the end, that he should live his life out as a true servant of Jehovah, and that his life’s sun would go down in a blaze of glory. But alas! it was not so to be. We who know his history know the dark shadow that came over his life. We know how its radiance faded away into the night. We shall do well to analyze the things that led to his downfall.

There was no change in Jehovah. There was no change in Solomon’s duty toward him. The change that led to the disaster was in Solomon himself. For political reasons Solomon married princesses of the royal houses round about him. These women were idolaters. Jehovah they regarded as only the national God of the Hebrews. They still clung to their old religions, and worshiped the gods of their nations. Their feelings and sentiments were all in favor of idolatrous worship. These influences Solomon withstood for a long time. His heart held true to God; but these influences kept on working. He was in daily contact with them, and little by little they gained a hold upon him; consequently we read, “It came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father” (1 Kings 11: 4). As a result, the man who had been so honored by God and who had so honored God became an idolater and put his Lord to an open shame and drew away into the same net of idolatry many of his people.

What a lesson there is in this for us! What a warning is there in his example! When young Christians marry sinners in these days, the final result is generally pretty much the same as it was with Solomon. But it is not only through such marriages that hearts are turned away from the Lord: there are many other things that will influence us likewise if we are not careful. We are strongly influenced by the actions of others. That influence is constantly working, whether we are conscious of it or not. In the life of Joash we see an example of the power of influence. He was brought up by Jehoiada, the high priest, who was a man that feared God; and as a result of the influence brought to bear upon the young king, he grew up to be a man who feared God, and who, during the lifetime of Jehoiada, did that which was right and good in the sight of the Lord. He was a good king as long as he had a good teacher and was under proper influence; but at last Jehoiada died, and other influences were brought to bear upon the king. He yielded to them; and instead of continuing to be a godly king, he became a wicked one. Thus, his life experience is parallel to that of Solomon. They were glorious in their youth and young manhood; but in their old days they dishonored their God and themselves, and in consequence their sun went down in darkness, and their lives were blighted and sullied.

With these two examples before us, we shall do well to give heed to the scripture that says, “Let him that thinketh he standeth take heed lest he fall.” When we are serving the Lord, it is natural for us to suppose that we shall go right on to the end. We do not think that we shall yield to any influence that will draw us away from the Lord. But alas, how many, like Solomon, are having their hearts turned away by the influences that are brought to bear upon them! Solomon himself said, “Keep thy heart with all diligence,” but he failed to do this. The silent and subtile workings of those evil influences wrought in his heart something that he did not know was taking place. He did not realize that he was being alienated from God; but presently his love had waxed cold, his zeal had abated. To him the God of Israel became only as one of the other gods.

There are influences brought to bear upon you each day and each hour, my brother, my sister. Do you know what these influences are? Do you know how they are working? Do you know what effect they are having upon your heart and your life? upon your thoughts and your soul’s attitude? Are you diligently guarding yourself against every evil influence? Look into your life and see if there is any evil influence to which you have been gradually and unconsciously yielding. Has the world been getting closer to you through the years? Has it more attraction for you than it had in the days gone by? Do its pride and vanity, its frivolity and ungodliness, seem less obnoxious to you than it has heretofore? Does sin seem a lighter thing to you than it used to? Does the Word of God take less hold upon your conscience now than formerly? Is the voice of duty speaking in your soul in the same clear terms as before? and does it find your soul as ready to respond? Are the service and worship of God still so sweet and satisfying? Is it your delight to give of your substance for the spread of the gospel? or has covetousness, little by little, been working into your heart until it has taken root there? Do you love material things less or more than formerly? Is your consecration just as real and just as complete as it was?

If you are coming short in any of these things, what has been the influence that has worked to bring it about? Make a good, careful examination of the situation. If you have been drifting, beware lest your heart be entirely turned away from the Lord. Find out what influences are working. Watch and defend your heart against them; overcome their influences; counteract their powers; stand for God. It is only in this way that you can serve him to the end faithfully, and that you can be triumphant when the call comes for you to stand before his presence.

TALK TWENTY-EIGHT. FIGHTING THE GOOD FIGHT OF FAITH

Paul said, “Fight the good fight of faith.” This world is a battle-ground of spiritual forces. If we are spiritual beings, it is impossible that we should hold ourselves neutral and stand apart from those forces that are in conflict. We must stand on one side or the other of the battle array. Jesus has said, “He that is not with me is against me.” Since we must be in the conflict whether we will to be or not, it behooves us to be on the right side. When we know that we are on the right side, then the thing of greatest importance to us is the method of our warfare. Since we wrestle not against flesh and blood, but against the principalities and powers of evil, it is not strange that our weapons should be “not carnal” weapons, which are effective against material foes, but those spiritual weapons that are “mighty through God.”

One great outstanding fact in this battle of life is that it is necessarily a battle of faith. As I observe some people’s methods of trying to fight this Christian warfare, it seems to me that they are rather fighting the fight of unbelief, or of doubts. Instead of being confident with the confidence that true faith gives, they are all the time fearful. They are never certain they are going to win. They are never certain that their methods are going to prevail. They are always trembling and uncertain. When they do gain a victory, it seems more like a piece of good fortune than the result of their fighting. When they see a conflict coming, they shrink from it and look for some way to evade it. They are filled with fear of the outcome. Sometimes they fight in desperation and win; and when they see that they have won, they are surprized. They were almost sure that they would lose the battle; they were almost certain of defeat, but in some way they won. That victory, however, does not give them much courage to meet the next conflict. They meet it with the same fearfulness, with the same unbelief, with the same doubt. There is not the joyful note of victory in their song. They do not face the future with confident expectation of winning. They are continually harassed with their doubts; they are constantly troubled with forebodings. It is better to fight thus than not to fight at all, but there is a better way than this to fight.

Faith is the mightiest of all weapons. When our spirits are armed with faith, we may go confidently into any battle. We may have expectation of winning. We may know before we fight that victory is ours. We may face our adversary with calm confidence and with a consciousness of an indwelling power that is greater than his power. Has not God said, “Greater is he that is in you, than he that is in the world”? If our faith claims that to be so, then God will make it so to us.

We must have faith in God. He is our leader. The army that does not have confidence in the ability and courage of its leader is half defeated before it goes into battle. Most of us, I think, have confidence in God’s ability as a leader, and in his power and wisdom, and believe that he is able to overcome our foes. It is not his ability that we doubt. The only question that confronts us is, “Will he use that power to conquer our enemies?” We see that he has made many promises. It is easy to believe, in a general way, that they will be fulfilled; but when it comes to making direct applications to the situations that we meet, it is there that faith sometimes fails. Will God fight for us on this special occasion? Will God help us now? Will he really make good his word to us? or will he fail us in the critical moment?

If God’s promises are true, then the ones that relate to our particular needs are true, and they are true now. If they are true to others, they are true to us, for God is no respecter of persons. And if they are true to us, they are true to us now as well as they were yesterday or will be tomorrow. It is so easy to think that God would help others. They are more worthy than we are. Do you feel this way? Do you feel that if it were somebody else in your place, you could easily have faith that God would help? Then, why not have faith that God will help you?

This brings us to the next important thought: We must have faith in ourselves as well as in God. We must have faith in our integrity and loyalty. Do we mean real business for God? Have we thrown ourselves unreservedly on the side of God in this battle? Do we intend with all our souls to fight the good fight of faith? Do we have it really settled that we are going to do the right? So many _want_ to do the right, but they are not sure that they _will_ do it. They mean to do it, but they are constantly afraid that they will fail in doing it. This is not faith. Have confidence in yourself; not only in your loyalty and integrity and purpose to serve God, but also in your ability to do it. You can do it. You can do it as well as anyone else. That doubt and fearfulness that you have will only be a hindrance to you. Get rid of it. Develop confidence in yourself—not overconfidence that depends upon yourself, but that true confidence that depends upon God helping you and that arms you with courage and trust in God and in yourself.

You must also have confidence in your weapons. Our weapons are “mighty through God,” we are told. God has told you how to win; and just as surely as you follow his instructions and trust in him for results, he will cause you to wear the victor’s crown. Our cause is a righteous one. Have faith in that cause, and know that right must triumph. But remember that you can not win unless you put your faith into your fighting. “This is the victory that overcometh the world, even your faith.” Believe that you will win. No matter how weak you are, no matter how great your foe, no matter what may confront you, go into the conflict with that courage that is born of faith. Believe that God will give you the victory. Do not consider defeat at all. Let your faith mount up, and say: “I can win, and I will win. In God I will conquer.” Throw away your doubts. Make an end of them. Trust in God. His Word is true. You can believe it if you will, and believing it, you shall be more than conqueror through him that loves you.

TALK TWENTY-NINE. HOW ARE YOUR EAR CONNECTIONS?

A telephone must be properly connected with where the person is to whom we wish to communicate, or it will be of no value to us. If the connection is broken, or the receiver out of order, it will be useless for us to talk into the transmitter: the person at the other end will hear none of our words. We may speak just the same as though he were hearing, but nothing will be accomplished. There must be a proper connection: there must be a responsive vibration at the other end of the wire.

It is just so in spiritual things. One of the most important things is to have our ears properly connected with our hearts. We have often heard the expression, “It just went in at one ear and out at the other.” By this is meant that the one who heard gave no heed. How often this occurs in regard to the things of God!

When it comes to gossip and idle tales and foolish conversation and things of that sort, we ought to let such go “in at one ear and out at the other”; we should be very careful that they find no lodging-place in our hearts. That is the only safe way for our souls. But too often these things are given a place in the heart and mind: there is too good a connection, and many times there is only too ready a response in the heart for such things. That is why some people can never keep spiritual, and are always lagging behind others. People who have such a good connection and responsiveness in their hearts on these lines usually have very poor connection between their ears and their hearts when it comes to the teachings of the Word of God. They can hear the Word preached on almost any subject, and not seem to think it means them. They go along in their lives just as they had been doing before. They feel no particular responsibility to obey. They can go on just as if they had never heard, and still profess, and possibly shout occasionally.

There were times when Israel had their connection broken. God said to the prophet of old, “They hear thy words, but they will not do them.” So many times people say, “Was not that a good sermon today?” Why, yes, how they enjoyed it! But they go their way and give no further heed to what was said. However, in the popular pulpits of today the preachers too often hold this attitude: “This is my opinion of things. You may take it or let it alone, just as you please; you have a right to your own opinions about it.” And there are a great many people who act upon this idea. They feel that they can take a thing or let it alone, just as they please—even when the words preached are the judgments of God. Many hold that attitude not only toward preaching but toward the Bible also. They read, or hear read, what it says about worldliness, foolish actions and conversation, the wearing of gold for adornment; they read about being patient and holy and blameless, about not returning evil for evil, and about speaking evil of no man; yet they go right on doing the things forbidden, just as though the Book said nothing. They do not take it to heart. The trouble is, the connections between their ears and their hearts are broken as far as these things of God are concerned.

The Bible warns us to take heed how we hear. If we do not treat the preaching of God’s Word reverently, and listen with reverent hearts to his messages, it is because we do not reverence him. It is because in our hearts we are lifted up against him. That attitude of “I shall take or leave alone, just as I please” is one of the very worst attitudes that can be held. Not only is it dishonoring to God, but it is exceedingly dangerous.

Sometimes such an attitude of heart is partly, at least, the result of the way the preacher preaches. If a man has a message from God, he has authority to preach that message as the word of God, and he should so preach it. Every true gospel preacher should be imbued with the feeling: “I am preaching the truth of God. It is your duty to hear it; I expect you to hear it; and hear it you must.” Let him hold this attitude in his heart and mind, and then let him enforce upon his congregation by proper disciplinary methods the truth that he preaches. If the preacher feels his authority as God’s spokesman as he ought to feel it, the people will be impressed—they can not help it. It is true that they may rebel, grow stubborn, or disobey; they may shut his words out from their hearts; but nevertheless he is clear, and they only increase their responsibility, of which they must give an account to God. Paul believed that preaching and teaching should be with “all authority.” This does not imply mere human rule, but divine authority—God speaking through the man.

When the heart does not hear and feel, there is always a reason. One reason is self-will. People do not like to be told what to do. They like to be masters of themselves. God’s government demands complete surrender of self-will and must of necessity do so. If we will be his servants, it is not for us to choose what our lives shall be, nor what we shall say, nor what we shall do. It is his right to command; it is our part to hear and to obey. To hear and then to heed just as we please is setting up our authority above his. The two ideas of service and self-will are opposed the one to the other. Self-will always means rebellion against God’s will. Therefore if a person chooses what he will do, and leaves undone what he finds distasteful, he, and not God, is the master. This self-willed disposition is very noticeable among nominal professors of religion. They profess to be God’s servants, and yet they set their wills not to do certain things that they ought to do, or else to do certain things that they ought not to do. They have their minds and hearts set in the matter. When they hear the Word of God preached on matters predetermined by them, it falls on unhearing ears. There is no response of the heart.

Another reason is love of ease—indolence. People hear the voice of duty, but they do not respond to it because they do not wish to make the necessary effort. They do not let their hearts be pressed by a sense of duty on that particular point, because to obey they must arouse themselves from their indolent attitude.

One symptom showing that the heart does not hear is unbelief. One reason why the Jews did not believe Christ was because their hearts were so hard, and that is one reason why people do not hear the gospel in these days. This is not confined to non-professing sinners; it is a very common thing among church-members.

Reader, how is it with you? Are you one of those who have the connection broken between the ears and the heart? or have you listening ears and a feeling heart? When you hear the Word of God preached on certain subjects, can you slight it? or does it sink deep into your conscience and take hold there and produce fruit in your life? Are you ready to live by every word of God? Or do you want to take only that which suits your views? If the latter is true in your case, you are in a dangerous condition. God has the word preached, not simply to entertain people, but that they may obey it. The soul who delights in God’s will does not have to be compelled to listen, nor does he have to be compelled to obey; he is ready both to hear and to obey. If there is something wrong with the connection between your ears and your heart, you had better get one of God’s “trouble men” to look after it at once; or, better still, go direct to God and have the connection remade. Get your heart taught to feel as it ought to feel, and to respond as it ought to respond. Be not a hearer only, but be a doer of God’s Word.

TALK THIRTY. FRET NOT THYSELF

To fret means to chafe, to be irritated, to be uneasy, to be troubled and bothered. It is just the opposite of peaceful, trustful rest. Jesus has promised us rest to our souls, and we may have this rest. We can not have it, however, if we give place to worrying and fretting. God’s purpose for us is that we shall have calmness and soul-quietness, even in the midst of tribulation. He has said, “My peace I give unto you.” He followed this by saying, “Let not your heart be troubled, neither let it be fearful” (John 14: 27). (These and all following quotations are from the American Standard Version.)

It is not God’s will that we be continually worrying. This world is full of things that are not as they ought to be, and if we are to be happy and peaceful we must adjust ourselves to circumstances and learn to be happy in spite of the things that are displeasing to us, that are not as they ought to be. We can never be amidst ideal conditions in this world.

Fretting is like sand in a bearing; it is likely to make all sorts of trouble. It will use up the energy that we ought to be using for something else; it will keep our physical and spiritual nerves on edge; it will spoil the tranquility of our lives; it will mar our peace and take the sweetness out of our devotions.

Some people are always worrying about the wrongdoings of others. They fret and grieve, and can not remove the subject from their minds nor the burden from their hearts. The Bible says, “Fret not thyself because of evil-doers” (Psa. 37: 1). Many people choose to do wrong; many people do wrong to themselves and to others, including God’s people. Of course, we can not rejoice over this, but we should not let it spoil our own lives. We should not fret about it. We should have a proper concern for the welfare of their souls, so that we shall earnestly pray for them and do all in our power to cause them to do better, but this is very different from being fretful, from worrying and bothering ourselves continually. If we keep our eyes on the wickedness of others and continually grieve over it, we shall have no time to be joyful ourselves, we shall have no time to live our life with God.

Psalm 37 further says, “Fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass” (v. 7). What all of us need to learn is to let God bear his own responsibilities. He tells us what to do in the first part of the verse—“Rest in Jehovah, and wait patiently for him.” If evil-doers prosper, if they seem even more prosperous than the righteous, if they seem to get along without trouble, we should not be bothered over that. That is God’s business. We see a great many evil things going on, and we should like to stop them. They grieve us in spirit, and this is but natural. But we ought not to fret ourselves over them. There is a vast difference between godly concern and human worry, and we need to learn this difference clearly. To be concerned about such things, and to pray earnestly for God to overcome them and put a stop to them, is all very well; but when it comes to fretting over them and worrying and being bothered, this is quite another thing. We should never let these things mar the peace of our souls. God means for us to have peace and be thankful right here in the midst of all this wickedness.

He tells us why we should not fret. “Fret not thyself; it tendeth only to evil-doing” (v. 8). Fretfulness has a tendency to make us doubt God and his wisdom: how natural for us to think that if we had the power that he has we would put a stop to such things. It has a tendency to make us murmur and to be dissatisfied. It is likely to discourage us; and when we are discouraged, we are likely to murmur against the way things appear to be going. Fretfulness is almost certain to take the sweetness out of our hearts and out of our communion with God. It will lead to a loss of spirituality. It will rob us of spiritual tone.

When we are fretting we may think that we are doing the best we can, but we are not. We may think that we can not help fretting, but we can. There is a way in which we may possess control of ourselves and cast the burden of the responsibility upon God, and he will bear it if we do thus. We have to decide that we will be happy no matter what happens, no matter what the conduct of others may be, no matter what obstacles they place in our way, no matter what burdens they may throw upon us. We will be happy anyway, because God has willed that we should be happy. If we see things going wrong we should take the burden to the Lord, saying: “Lord, thou must bear the responsibility of these things. My shoulders were not made to bear these burdens. They are thine. I give them over to thee. If anything is to be accomplished, thou must do it.” Then we must take our hands off. We must let the thing go, treat it as something that is none of our business, and let God handle the situation.

Again, he said, “Neither be thou envious against them that work unrighteousness.” It is so easy to look upon those who are rich and who are not using their money for God, and think, “I wish I had their money; how much good I might do with it!” Or perhaps when we see talented people of the world, we might say, “Oh, if I had the ability they have, I would use it for the Lord!” God does not want us to do this; that is, to envy them their riches or their talents. It is all right for us to wish that we had more money or greater talents to use for the Lord, but it is not right to be envious of others. Even wishing that we had more is a waste of time. The thing that is important is that we use what we do have.

If we are given to letting ourselves worry and fret over things that others do toward us, it is often an incentive to them to try to make us trouble. We see a good illustration of this in the life of Hannah. Elkanah had two wives. Peninnah had a number of children, but Hannah was childless. Peninnah took advantage of this to reproach Hannah, and it is said she “provoked her sore, to make her fret” (1 Sam. 1: 6). There are some people who delight in twitting others about some fault or physical defect, or because of lack of ability or something of that sort. If they see that this causes us to fret, it only increases their desire to provoke us. Then again, some people like to make sport of others, and tease them; and if they see that some one can not hear it well, if it frets him and worries him, this only increases their delight. I have heard such people say, “I just like to tease So-and-so; he can not stand it at all.” Saints, of course, should never do such a thing as that; they should have more regard for the feelings of others. But sinners will do such things. We may expect it. Therefore, the thing to do is to learn not to fret over it, but to submit our ways to God and bear it patiently.

Never allow yourself to fret over anything. Fretting never helps. It always hinders. Learn to commit these things to God. Cast your burdens upon him—and do not try to bear his burdens. Learn to be happy in spite of your difficulties. Keep your own soul-life separated from these troublesome things. God will help you, and you can make a success. He commands you not to fret, and he will give you grace to keep from doing it.

TALK THIRTY-ONE. BEING EASILY ENTREATED

Not long since I saw in the report of a meeting a statement something like this: “The brethren were easily entreated, and so all personal difficulties were easily settled.” One of the greatest problems that ministers meet and one that requires the most patience and wisdom is the problem of settling personal difficulties. These difficulties are often found existing between those professing to be Christians. And sometimes they are very hard to get settled. There is just one reason for this: those involved are not “easy to be entreated.” James tells us that this is a quality of that “wisdom that is from above.” The quality of being easily entreated is a mark of true piety and of a Christlike spirit. Where it is wanting, spirituality is always below normal. It is not hard to settle troubles if people want to have them settled; for if they really want them settled, they are willing to settle them the right way. Peace and harmony mean more to them than any other consideration, except truth. Division and discord can not exist unless people are willing to have it so; that is, unless one or both parties place a higher value upon something else than they do upon peace and harmony.

Abraham is an example of a man who is easily entreated. When strife arose between his herdmen and those of Lot, it grieved him, and he said to Lot, “Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren” (Gen. 13: 8). He therefore proposed to give Lot his choice of all the land and to take what was left.

What does it mean to be easily entreated? It means to be kind and just and reasonable and self-sacrificing in one’s attitude toward others. The man who possesses this quality habitually manifests this temper in his life. There are those who are very tenacious of their rights. They feel that people do not respect those rights as they should; so when any question involving them arises, they feel as though they must “stand up for their rights.” They often lose sight of everything else; kindness, mercy, forbearance, patience, Christlikeness—in fact, nothing counts but their rights. Their rights they will defend; and very often their rights prove to be wrongs, or in insisting on their rights they do that which wrongs others. Really spiritual people are not so particular and insistent concerning their rights. They would far rather sacrifice their rights than to contend for them, unless something vital is involved, which is rarely the case. When a spiritual man is compelled to defend his rights, he will do it in a meek and quiet way, a way that has in it nothing offensive or self-assertive. When they were about to scourge Paul unlawfully, his only assertion of his rights was to quietly ask, “Is it lawful for you to scourge a man that is a Roman, and uncondemned?” (Acts 22: 25). But there are those who will not yield in the least; they know their rights, and they will not yield to anyone! Very often their rights would look quite different if such persons possessed more of the spirit of Christ.

Things sometimes look very different to different people, and no amount of talking and arguing will make them see alike; and the more of such there is, the further apart people drift. That is the reason so many church troubles are always _being_ settled but are never _really_ settled. The trouble is in the hearts. The members are not willing to be entreated. Let them get their hearts warm toward each other, and be filled with the spirit of brotherly kindness. Until such is the condition, one might as well try to weld two pieces of cold iron. As before stated, when people desire unity and harmony they can have it. But they must desire it enough to be willing to sacrifice for it all those things that prevent it.

Another thing that hinders is self-will. So many people like to have their own way. If others will do their way, such persons can be very gracious and kind; but if they do not have their way, they manifest a very different disposition. They are ready to “balk”; their kindness is gone; they become stubborn; if there is trouble, they are very slow to yield. It is very hard for them to submit even when they are convinced that they should do so. When they do seem to yield, it is often only an outward yielding, the heart remaining the same. How much trouble this self-will makes, and how different it is in spirit from him who said, “Not my will, but thine, be done”! We are commanded to submit ourselves one to another. When we demand that all the submission be on the part of the other person, it shows that we are self-willed, that we care more about having things go our way than we do about having them go right, or than we care to manifest a Christlike disposition.

Still another thing that prevents our being easily entreated is pride. A lady was recently talking with me about a conversation she had just had with some other ladies. She had been advocating a certain doctrine which they did not receive. In speaking of it she said: “I grew a little warm in the discussion of it. I did not mean to let them best me.” So many people have this disposition. They will not be “bested.” They will hold to their position even when they are in the wrong, and know it. If they did not take such a position, they might acknowledge the other to be right; but when they have taken the stand, they will not yield. What is the trouble? Pride in the heart is the secret. This disposition always has its root in pride; humility never acts in this way. Pride keeps people from acknowledging truth; it keeps them from changing their attitude. Pride of opinion keeps them from being willing to listen patiently to others who differ with them. Pride is at the root of many church and personal troubles; pride is what they feed on, and the only way to cure them is to get rid of the pride.

The minister who would settle such troubles has need to look for one or more of these three things. He may expect a search to disclose either selfishness, self-will, or pride; for if the trouble is not easily settled, he may be assured that some or all of them are in the way. His task, then, is not so much to get at what seems to be the trouble, as to give attention to these underlying things which are the life of the trouble. No trouble is truly settled till these elements are purged out of the heart.

O brethren! what we need in all the churches and in every heart is that “wisdom that is from above” (Jas. 3: 17). We are told that it is “first pure.” By wisdom James does not here mean what we usually mean by that term, but in it he includes the whole of the gift of God that comes to us in our salvation. It is “first pure,” then as a natural consequence of that purity it is “peaceable.” It loves peace; it seeks to be at peace with all. It is “gentle.” That gentleness which was manifested in the life of Jesus reveals itself anew in the hearts of those who are “first pure.” Love has no harsh words, no harsh feelings. It is full of mercy and easy to be entreated. Where this heavenly wisdom abides, there will not be a disposition to assert one’s own rights, to be self-willed, or to hold fast to one’s own ways; on the contrary, if its blessed presence fills our souls, we shall be merciful, kind, forgiving, long-suffering, pitiful, and we shall have the same tender feeling for our brother who has done us wrong as the father had for the prodigal. We shall be ready to run to meet him. We shall be ready to forget all the past. Our hearts will be filled with joyfulness at the expected reconciliation. O brethren there is nothing needed quite so much today and every day as that heart-quality that makes people “easy to be entreated.”

TALK THIRTY-TWO. FOLLOWING “WHITHERSOEVER”

One day as Jesus was passing along the highway, a man said to him, “I will follow thee whithersoever thou goest” (Luke 9: 57). This man no doubt was greatly impressed by the wonderful works and noble character of Christ. He thought that companionship with such a man would be full of blessing and richness. Just to see and hear would be worth any man’s time and effort—to hear the gracious words that came from His lips would enrich mind and heart; to see the mighty works done would inspire. To him it seemed to be one of the most desirable of all things. Christ’s answer to him, however, showed that following Him might well mean something more than this man had ever considered. His way did not always lead through pleasant places; His path was not always to be rose-strewn; not always would the multitude look on Him with favor. Whether this man followed Jesus we are not told, but following evidently meant more to him now than it had meant before.

There are many today who, like that man of old, say, “Lord, I will follow thee,” with no clear idea of what it means. It was not hard to follow him when the multitude shouted, “Hosanna!” and threw palm-branches before him. It is easy for us to follow him today when his cause is popular, when people are proclaiming the truth of what we teach and approving of our service. It is no task to follow when it brings praise and admiration. It is no task to follow in the calm after his “Peace, be still,” on Gennesaret. Who would not follow gladly to the mount of transfiguration to behold his glory? But to follow him “whithersoever” means more than this.

It is our privilege to share in his glory, his triumph, and his exaltation; but if we have a part in these, as true followers we must also follow him in his humiliation. Are we willing to follow him when the multitude laughs and mocks at him? when his cause is unpopular? when for praise we have reproaches? when for smiles we have sneers? Then comes the test whether we will follow him all the way.

On one occasion, after he had preached, the multitude forsook him and only the Twelve were stedfast. In these days many are offended at the Word. Are we willing to accept it all? Are we willing to listen to it all? Are we willing to obey it all? God wants “whithersoever” men and women, who will hear the whole Word, believe the whole Word, and obey the whole Word. If we shrink from obedience to any part, we lack just that much of being “whithersoever” disciples. Christ lived a dedicated life; he was dedicated to his Father’s will and accomplished his work; he gave himself solely to this. He allowed nothing to come between him and the fulfilment of God’s purpose. With him nothing counted except that he should finish his work.

There is a purpose, a moving purpose, in every life. There is one thing above all other things that is the chief purpose of our life. In many cases that purpose is to please self, to follow out a course of our own choosing. The dominant purpose in the heart of every true follower is the same as it was in the life of Christ—to do the will and work of the Father. He who shrinks from either may hesitate to call himself a true follower. Christ sacrificed all, even his life. A “whithersoever” follower has the same spirit of sacrifice; he will not withhold himself nor that which is his. The early church rejoiced “that they were counted worthy to suffer” for Christ. Let us today look into our own hearts and see if we are animated by the same spirit. That spirit is a very different spirit from that which is seen in those who are offended by a word or a look and who are ready to resent the slightest act that encroaches upon their rights. How empty the claim of many who profess to be real followers! They follow where it pleases them, but as soon as something happens not to their liking, they are ready to draw back.

Christ had not where to lay his head. We have no record that he ever owned anything save the clothes he wore. A “whithersoever” follower is not ashamed of the poor; and if he himself is poor, he is not ashamed of his poverty. But Christ was not always poor. We read that “he became poor.” He sacrificed that others might be enriched. The same spirit of sacrifice will make us willing to sacrifice what we have for the enrichment of others. If there were more “whithersoevers” among us, we should not hear of ministers’ being kept out of the work through lack of support or a lack of funds to carry on the Lord’s work. Think of a stingy “whithersoever”! Can you imagine such a combination? Yet many professed followers fail in their duty to give to the cause.

Let us bring the question home to ourselves. Let us examine our hearts and lives. Are we willing to follow Christ all the way, even when we are rejected by our friends and relatives, through sneers and revilings? We might be willing to walk on the waters with him, but how about Gethsemane? We may be willing to eat of the loaves and fishes, but are we willing to go with him to the palace of the high priest? We might drink of the wine of Cana, but will we wear the thorns? We would gladly sit with him on his throne, but will we bear the cross with him to Calvary? We can easily follow him where the way is easy and when our emotions are exalted and our hearts full of praise, but will we follow him when the skies grow dark, when we are troubled, when bitter trials come, when it takes courage to face what is before us? Let us decide to be true when the way is strewn with stones or hedged with thorns, when the clouds hang low as well as when all is bright and encouraging. Let us cast away all shrinking, and say from our hearts and by our lives, “I will follow whithersoever thou goest.”

TALK THIRTY-THREE. PAUL’S PERSUASION

Paul uses the term “persuaded” in the sense of assurance. When he said that he was persuaded of a thing involving God’s attitude, he meant that he was fully convinced that it was as it was stated to be. He meant that to him it stood out as a reality. It was a thing that he no longer questioned. In Rom. 8: 38 and 39, he speaks of one of the things of which he was persuaded. He did not seem to feel about it as some feel; and when they read what he says, they realize that they do not feel just as he did. He says, “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”