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Review and Herald, Vol. 90, No. 13.

My Prayer

Review and Herald

Mar 27, 1913

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Mar 27, 1913

My Prayer

By Amos R. Wells

AMOS R. WELLS
I do not ask, my God, for mystic power To heal the sick and lame, the deaf and blind; I ask Thee humbly for the gracious dower Just to be kind.
I do not pray to see the shining beauty Of highest knowledge most divinely true; I pray that, knowing well my simple duty, This I may do.
I do not ask that men with flattering finger Should point me out within the crowded mart; But only that the thought of me may linger In one glad heart.
I would not rise upon the men below me, Or pulling at the robes of men above; I would that friends, a few dear friends, may know me,— And, knowing, love.
I do not pray for palaces of splendor, Or far amid the world's delights to roam; I pray that I may know the meaning tender Of home, sweet home.
I do not ask that heaven’s golden treasure Upon my little, blundering life be spent; But O, I ask Thee for the perfect pleasure Of calm content.
—Christian Endeavor World.

A CONVENT TRAGEDY

By Editor

And a Letter from a Catholic Priest Denouncing Romanism
THE above are only two of the many stirring things to be found in the April number of THE PROTESTANT MAGAZINE. Send $3.00 for five yearly or ten six months’ subscriptions (your own included) in behalf of your friends, Have your subscriptions start with the March number containing the first of the “Convent Tragedy” articles. The demand for these articles is so great that we have been obliged to print a second edition of the March number. This series will continue for several months. These COURT RECORDS are the best possible EVIDENCE AGAINST ROMANISM!

SOME APRIL FEATURES

Double frontispiece: Six pictures of persons and places connected with the “Convent Tragedy.” A Convent Tragedy (Part II) A Priest’s Letter Denouncing Romanism The Keys of the Kingdom The Hope of the Church Romanism in South America The Alleged Oath of the Knights of Columbus Rome’s Dream of Temporal Power Portugal Strikes Back at Rome Rome, a State Within the State Congressman Berger’s Defeat by Rome

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Prayer and Faith

By Ellen G. White

MRS. E. G. WHITE
“ELIAS was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.”
Important lessons are presented to us in the experience of Elijah. When upon Mt. Carmel he offered the prayer for rain, his faith was tested, but he persevered in making known his request unto God.
Six times he prayed earnestly, and yet there was no sign that his petition was granted, but with a strong faith he urged his plea to the throne of grace. Had he given up in discouragement at the sixth time, his prayer would not have been answered, but he persevered till the answer came.
We have a God whose ear is not closed to our petitions; and if we prove his word, he will honor our faith. He wants us to have all our interests interwoven with his interests, and then he can safely bless us; for we shall not then take glory to self when the blessing is ours, but shall render all the praise to God.
God does not always answer our prayers the first time we call upon him; for should he do this, we might take it for granted that we had a right to all the blessings and favors he bestowed upon us. Instead of searching our hearts to see if any evil was entertained by us, any sin indulged, we should become careless, and fail to realize our dependence upon him, and our need of his help.
Elijah humbled himself until he was in a condition where he would not take the glory to himself. This is the condition upon which the Lord hears prayer, for then we shall give the praise to him.
The custom of offering praise to men is one that results in great evil. One praises another, and thus men are led to feel that glory and honor belong to them.
When you exalt man, you lay a snare for his soul, and do just as Satan would have you. You should praise God with all your heart, soul, might, mind, and strength; for God alone is worthy to be glorified. If we should realize that our salvation cost the infinite price of the life of the Son of God, we should have more humble views of self. Our Saviour knew that there was no hope of redemption for us except through him, and he came to the world to be wounded for our transgressions, to be bruised for our iniquities, to bear our chastisement, that through his stripes we might be healed.
In order to exalt the Lord as we should, we must have genuine faith, which will lead us to render obedience to the law of God. There are many who claim to have faith in God, but it is a faith that does not work; and the apostle says, “Faith without works is dead.” It is of like character with the faith possessed by the evil angels, for they “believe and tremble.” We must have the faith of the Bible,—the faith that works by love, and purifies the soul.

Prayer and Unity

By G. B. Thompson

The Holy Spirit—No. 11

Prayer and Unity

G. B. THOMPSON
2. Another necessary step in the reception of the Holy Spirit is prayer. “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?” Luke 11: 13.
A prayerless life is a Spiritless life. There will never be found a fulness of the Spirit in the lives of those who neglect prayer. Find a backslider, and you find a prayerless life. A study of the lives of those through whom the power of the Holy Spirit has been greatly manifested, shows that they were men of prayer. Before the day of Pentecost, when the disciples were waiting for the promised blessing, we read that they “all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.” Acts 1: 14. Mark, this was not some hasty prayer of those so busy with cares that they did not take time to pray, but it was continued prayer. After Pentecost, deacons were chosen to look after temporal matters in the church. And the disciples said, “We will give ourselves continually to prayer, and to the ministry of the word.” Acts 6: 4.
Again we read, “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.” Acts 4: 31. No such wonderful manifestation of God’s glory and power as this had been seen perhaps since the days of Solomon, when “the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord.” 1 Kings 8: 11. Earthquake power was manifested. The earth shook. They were filled with the Spirit, and spake with power. All this happened “when they had prayed.”
There is a vital connection between praying and being filled with the Spirit.
The reason for our spiritual barrenness is stated thus by the apostle: “Ye have not, because ye ask not.” James 4: 2. Our life is a fruitless one; no spiritual power manifested, no souls won for God; our interest in God’s work is but feeble and waning. We mourn over our cold, backslidden condition, and attribute it to our surroundings; the manifestations of irritation, fretfulness, and impatience we attribute to nervousness. Manifestations of irritability and a fulness of the Spirit do not go together. Our criticism of the brethren we excuse by saying we are naturally of a critical turn of mind. But the apostle puts his finger on the real seat of the difficulty. “Ye have not, because ye ask not.” The trouble is the neglect of prayer. This is the dead fly in the ointment. And we shall never enjoy a revival in our personal experience until there is a revival of prayer in the life. It has been truly said, “Much prayer means much power; little prayer means little power; no prayer means no power.”
What a striking example of prayer is seen in the life of the Saviour! “And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.” Mark 1: 35. “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.” Luke 6: 12. When the multitude pressed about him to be healed, in the midst of his work “he withdrew himself into the wilderness, and prayed.” Luke 5: 16. When Jesus was transfigured, he “went up into a mountain to pray.” There is a close connection between transfiguration and prayer.
But, says one, I have repeatedly prayed for the Holy Spirit, but my prayers have not been answered. I am as barren as ever of the Spirit. Just here is where many fail. They do not know when their prayers are answered; they do not recognize the Spirit when he comes to them. The idea prevails with many that when their prayers are answered, and the Spirit comes to them, some great feeling of ecstasy, some joyful, halleluiah spirit will take possession of them, and they will be lifted above being tempted, and all trials be banished forever. This is a great mistake. Let us notice the first work of the Spirit in the heart. “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment.” John 16: 7, 8.
The Spirit strives with sinners. Gen. 6: 3; Acts 7: 51. When he comes to us, he reproves us for our sin. He convicts us of wrong-doing. He convinces us that we have things in our hearts that we should give up. His first work is to point out sin, and show where the temple is unclean and not a fit place into which to invite the Holy Spirit to take up his abode.
Have you prayed for the Holy Spirit? After praying for God to send him into your heart, did you begin to feel a deeper sense of your sinful condition? did your sins begin to trouble you as never before? Be of good courage; the Spirit of God has drawn near, and is seeking admission into your heart. As you continued to seek God for the fulness of his Spirit, your prayerless life, your poor Sabbath-keeping, your cold, formal profession; your envy, jealousy, and hatred of the brethren; your cherishing of darling sins; your impurity of thought and unchaste language; your robbing God in tithes and offerings; your unkindness and fretfulness in the home; your sharp, critical disposition; your harsh words to those you love; your inclination to scheme and drive a sharp bargain, have come up before you like a mountain. You seem to be the “chief of sinners” and almost beyond hope. This is God’s answer to your prayer. The Spirit has come to you. He is convincing you of sin, pointing out in your life the things that you must give up, or they will land you at last in the lake of fire.
If, after we have had the continual evidence of the Spirit’s presence with us in convicting us of sin, we still are destitute of his fulness and power, it can only be because we have refused to surrender our sins, and allow the Holy Spirit to cleanse his temple. When we do this, we shall be “filled with the Spirit,” and have that joy and peace which are the heritage of the Spirit.
3. A further condition in receiving the Holy Spirit is unity. “Endeavoring to keep the unity of the Spirit in the bond of peace.” Eph. 4: 3. The Lord will never baptize with his Spirit strife, hatred, variance, and discord among brethren. He will not bless at this time that against which his curse has always been directed. These things eat like gangrene at the very vitals of true religion.
Some mourn over their lack of power, and yet day by day are conscious that they are cherishing discord and hatred in their hearts against some one. In the church prayer will sometimes ascend asking for a fulness of the Spirit, from those who backbite with their tongues. In the prayer-meeting professed Christians mourn their lack of spirituality, and ask the prayers of the church, who during the week have been meddling with strife, tattling, sowing discord, spreading gossip, and peddling from house to house the latest details of some scandal. God hates such hypocrisy and formalism as this, and will never grant a fulness of his Spirit until these things are confessed and put away. Confessions, too, will need to be made, in many cases, to those we have wounded and injured by our words, before our hearts will be right and we clear in the sight of God.
The time between the ascension and Pentecost was devoted to a preparation for the reception of the promised blessing. “The disciples prayed with intense earnestness for a fitness to meet men, and in their daily intercourse to speak words that would lead sinners to Christ. Putting away all differences, all desire for the supremacy, they came close together in Christian fellowship.”—“Acts of the Apostles,” page 37.
The apostles had had differences among them. The desire for the highest place had been strong. In that farewell meeting in the upper room, with the solemn emblems before them of the slain Lamb, “there was also a strife among them, which of them should be accounted the greatest.” Luke 22: 24. The desire to sit in the most honored seat in the kingdom, which they expected was to be established, was the burden of each heart. They wanted a place on the “committee,” as it were. Each one, doubtless, argued his own case, and gave the reason why he should be chosen for the position. Quite a scene this, to be enacted in the shadow of the cross, the most awful tragedy the world has ever seen! Yet we have seen similar scenes in the shadow of the final consummation.
So anxious were they in this matter that James and John had had their mother go and have an interview with Jesus over the matter. “Then came to him the mother of Zebedee’s children with her sons, worshiping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.” “And when the ten heard it, they were moved with indignation against the two brethren.” Matt. 20: 20, 21, 24. “Moved with indignation”—the ten were angry with the two. Why?—O, they feared they had gained, by their tact and diplomacy, an advantage in the receiving of the coveted position! How could the Lord baptize such selfishness? He did not then, and he will not now. They had to put away their differences, and come to a unity.
Before Pentecost they put away all differences that they might not hinder the blessing. Confessions were made. These were days of deep heart-searching and contrition for sin. They felt their need and earnestly sought God for this holy unction. The burden of souls was upon them, and they longed for the spiritual power to fulfil their great commission.
The church to-day needs the anointing of the Holy Spirit for service. It is service for which the Lord bestows his Spirit, and not that we may engage in speculation, and the piling up of the things of this world. Under the power of the Holy Spirit after Pentecost, the power of covetousness was broken, and men relinquished their grip on their earthly store. Instead of purchasing more of this earth, they sold their possessions and gave to the work of God. When we come again to the unity of the Spirit, we shall see similar manifestations of the working of the Holy Spirit.

“Confidence and Quietness”

By Arthur C. Logan

ARTHUR C. LOGAN
“In confidence and quietness” My soul at length doth boast. The lesson learned, no more this bark Shall scan life's rugged coast; But in returning now, and rest, Her haggard form doth wait, No more to roam the desert wild, Nor sail through stormy strait.
“In confidence and quietness,” O, words with comfort fraught, That in his might our strength shall be, As in the Word is taught! Yea, they who on Jehovah wait Their strength shall e'er renew; And they that in his arm shall trust, Shall all their foes subdue.
“In confidence and quietness”— No more the fevered breast, No more complaint, all murmurings ceased— My soul doth calmly rest; No more of anxious care and strife, Nor motives overwrought; No more is selfish impulse rife, Nor false emotion sought.
As weaned child, in quietness My soul doth find repose; All evil passions now subdued, And vanquished all my foes; All worldly lust and appetite Henceforth are crucified; And clinging, trusting in the blood, I ’neath the cross abide.

A. G. DANIELLS

By Arthur G. Daniells

Does the History of Turkey and Egypt Since 1798 Fulfil the Prophecy of Dan. 11:40-44? — No. 10

A. G. DANIELLS

Having traced the history of the French invasion and conquest of Egypt, “the king of the south,” as far as the limits of these articles will permit, we now take up the conflict that immediately followed between France and Turkey, “the king of the north.”
After stating that “at the time of the end shall the king of the south push at him,” the prophecy turns from the king of the south to the king of the north, as follows:—
“And the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.” Dan. 11:40.
In previous articles it has been made clear that in 1798, “the time of the end,” Turkey was the power that ruled over the territory originally possessed by “the king of the north.” For this reason it is claimed that Turkey was at that time “the king of the north.” From the prophecy we understand that the war begun by France on Egypt in 1798 was to be extended to the Turkish Empire. We shall now give a brief outline of the history of that conflict:—

Turkey Declares War Against France

Sept. 4, 1798
“The tidings which reached Constantinople in July, 1798, that a French army, 30,000 strong, under the most celebrated general of the republic, had suddenly landed in Egypt and taken the city of Alexandria by storm, left the sultan no alternative. It was true that the Turkish authority in Egypt was little more than nominal; and that the Mamelukes, the real lords and tyrants over that country, were as deeply hated by the Sublime Porte as by the Copts and fellahs whom they oppressed. . . .
“An alliance was concluded between Turkey, Russia, and England, and war was solemnly declared against France [Sept. 4, 1798]. An Ottoman army and a fleet were forthwith ordered to be assembled at Rhodes, and another army was collected in Syria.”—“History of the Ottoman Turks,” by Sir Edward Creasy, Vol. II, chap. 10, pages 336, 337.

Alliance Between Turkey and Russia to Defeat France

“Bonaparte’s invasion of Egypt gave rise to an alliance between Russia and the Ottoman Porte. . . . The Russian fleet was admitted through the Dardanelles, was received with every mark of honor, and visited by the sultan in person. Outside the Straits it was joined by the Turkish fleet, and for the first, and perhaps the last, time the Russian flag waved in cordial union with the crescent. On the twentieth of September the combined fleets sailed for the archipelago, agreeably to instructions from Nelson, under whose command they were placed.
“The alliance between the czar and the Sublime Porte was definitively concluded by the treaty of Constantinople, Dec. 23, 1798.
“The coalition was consolidated by the treaty of St. Petersburg between Great Britain and Russia, Dec. 29, 1798.”—“History of Modern Europe,” by Dryer and Hassell, Vol. V, chap. 60, pages 282-284.
“The Russian fleet crowded down from the Black Sea, through the Bosporus, to the Golden Horn, where, amid the thunders of artillery, and the acclamations of the hundreds of thousands who throng the streets of Constantinople, Pera, and Scutari, it was received into the embrace of the Turkish squadron. It was indeed a gorgeous spectacle as, beneath the unclouded splendor of a September sun, this majestic armament swept through the beautiful scenery of the Hellespont. The shores of Europe and Asia, separated by this classic strait, were lined with admiring spectators, as the crescent and the cross, in friendly blending, fluttered together in the breeze. The combined squadron emerged into the Mediterranean, to coöperate with the victorious fleet of England, which was now the undisputed mistress of the sea. . . .
“The Grand Seignor had assembled an army of twenty thousand men at Rhodes. They were to be conveyed by the combined fleet to the shores of Egypt, and were there to effect a landing under cover of its guns. Another vast army was assembled in Syria, to march down upon the French by way of the desert, and attack them simultaneously with the forces sent by the fleet.”—“The Life of Napoleon Bonaparte,” by John S. C. Abbott, Vol. I, chap. 12, page 206.

The French Army Enters Syria

“It was designed that the Syrian army should cross the desert and attack the French in Egypt early in 1799, and that the armament from Rhodes should act simultaneously with it by landing 16,000 of the best Turkish troops under Mustapha Pasha at Aboukir. The activity of Napoleon disconcerted these projects. Instead of waiting to be thus assailed in Egypt, he anticipated his enemies by crossing the desert into Syria during the winter, and carrying offensive war into that important province.”—“History of the Ottoman Turks,” by Sir Edward Creasy, Vol. II, chap. 10, pages 337, 338.
“Bonaparte, on the eleventh of February, 1799, marched for Syria at the head of 16,000 picked men, with the intention of crushing the Turkish armament in that quarter, before their chief force (which he knew was assembling at Rhodes) should have time to reach Egypt by sea.”—“History of Ready Reference,” by J. N. Larned, Vol. II, page 1324.
“After a march of five days, they arrived before El Arish, one of those small, strongly fortified military towns, deformed by every aspect of poverty and wretchedness, with which iron despotism has filled the once fertile plains of Syria. El Arish was within the boundaries of Egypt. It had been captured by the Turks, and they had accumulated there immense magazines of military stores. It was the hour of midnight when Napoleon arrived beneath its walls. The Turks, not dreaming that a foe was near, were roused from sleep by the storm of balls and shells shaking the walls and crushing down through the roofs of their dwellings. They sprang to their guns, and, behind the ramparts of stone, fought with their accustomed bravery; but, after a short and bloody conflict, they were compelled to retire, and effected a disorderly retreat. . . . El Arish is in Egypt, eighteen miles from the granite pillars which mark the confines of Asia and Africa.”—“The Life of Napoleon Bonaparte,” by John S. C. Abbott, Vol. I, chap. 12, pages 209, 210.
“Pursuing his march, he took Gaza (that ancient city of the Philistines) without opposition; but at Jaffa (the Joppa of Holy Writ), the Turks made a resolute defense. The walls were carried by storm; 3,000 Turks died with arms in their hands, and the town was given up during three hours to the fury of the French soldiery, who never, as Napoleon confessed, availed themselves of the license of war more savagely than on this occasion.
“A part of the garrison—amounting, according to Bonaparte, to 1,200 men, but stated by others as nearly 3,000 in number—held out for some hours longer in the mosques and citadel; but at length, seeing no chance of rescue, grounded their arms (seventh March).”—“Life of the Emperor Napoleon,” by J. G. Lockhart, page 90.
In this account of the opening of the conflict between France and Turkey, we find three features worthy of notice:—
The time—1798, “at the time of the end.” It was in that year that Turkey declared war on France, and that Napoleon made his decision to immediately invade Turkey.
Many horsemen—the land forces brought together by Turkey in Syria, a “vast army,” says Abbott, and Alison describes it by “vast multitudes.” “As numerous, said the people of the country, as the stars of heaven and the sand of the sea,” is Napoleon’s description in his report to the directory of France; and he added, “Never have we seen so much cavalry [horsemen] prance, charge, maneuver in every direction.”
Many ships—Turkey’s navy, Russia’s Black Sea fleet, and England’s Mediterranean fleet united to convey to Egypt a Turkish army of 20,000 assembled at Rhodes.
These great forces were all bent on crushing Napoleon. The result will be given in our next number.

Respecting Our Neighbor’s Views

“It would prevent a great deal of strife for us simply to remember that our neighbor is no more bound to come to our views than we are to come to his.”

The Test of Holiness

By C. M. S.

The test of true holiness is obedience to God. It is a prime requisite. This is seen by reading the following text:—
“Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; as obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy.” I Peter 1:13-16.
It is all comprehended in obedience. The “obedient children” will do the things there set forth; and it is that spirit of obedience to God which eventuates in true holiness. The admonition, “Be ye holy,” is preceded by the direction for maintaining true holiness, and that is summed up in the two words, “obedient children.” As in all things pertaining to life and godliness Christ is our example, so we see that he was our example in this matter; for we read:—
“Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the Author of eternal salvation unto all them that obey him.” Heb. 5:8, 9.
Followers of Christ are looking for and hoping for perfection. Many have claimed and are now claiming perfection, holiness, but without following Christ’s example in the matter of obedience. Christ became the author of eternal salvation because of his perfection, his holiness; but he did not consider himself our perfect Saviour until he had learned obedience. “Being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” He suffered for us, “being tempted.” He “was in all points tempted like as we are, yet without sin.” If he had sinned, he would have broken the law, for “sin is the transgression of the law.” Therefore, being obedient, he was a law-keeper. Obedience means law-keeping. He became a man for the very purpose of teaching men obedience by the power of his own example; and he learned his lesson through suffering, even the ignominious death of the cross.
Not only did Christ suffer that he might teach us obedience, but also that he might be able to help us and sympathize with us in our struggle against the spirit of disobedience. Hear these words concerning him:—
“Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted.” Heb. 2:17, 18.
That fact is thus reiterated:—
“For we have not an high priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” Heb. 4:15, 16.
Having left us an example that we should walk as he walked; having become a man that he might have a perfect knowledge of the feelings and infirmities and temptations of men; having declared himself able to succor them that are tempted, and to help us “in time of need;” we are without excuse now in refusing to keep his law. He says that he “became the author of eternal salvation unto all them that obey him.” What have we to expect, then, if we refuse obedience? To refuse him obedience is to deny him as our Master; and of those who do this he says: “Whosoever shall deny me before men, him will I also deny before my Father which is in heaven.” Matt. 10:33.
What is meant by obedience? It is the keeping of the law of God, conformity to that law; for in that law is the will of God expressed. That this is what is meant by “obedience,” as used in the Word of God, is taught both directly and indirectly in that Word itself. It is taught directly in such texts as these:—
“Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. Therefore he hath poured upon him the fury of his anger.” Isa. 42:24.
“As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.” Deut. 8:20.
It was the law of God that was spoken by this “voice of the Lord;” for we read:—
“And the Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.” Deut. 4:12, 13.
“When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice; (for the Lord thy God is a merciful God;) he will not forsake thee. . . . Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?” Verses 30-33.
There can be no question, then, as to what the Lord means when he commands us to be obedient unto his voice. He is commanding us to keep his law, the law spoken with his own voice, and written with his own finger upon two tables of stone.
That “obedience” means the keeping of the law of God is taught indirectly in the Bible in the record of the life of Christ. “Sin is the transgression of the law.” Man had sinned. “Sin, when it is finished, bringeth forth death.” So man had earned death through sin, the transgression of the law. But Christ, triumphant where man failed, obedient where man was disobedient, keeping the commandments of God, and so declared righteous by the Father, was able to purchase redemption for us, giving us the life earned by his obedience in place of death which would have been the wages of our disobedience. Man’s failure was in his disobedience to God’s law. Christ’s victory was in his obedience to that same law. The law of God was the test of Christ’s holiness; and he stood the test because of his obedience to that law. There is no different test for the followers of Christ to-day. It is folly for us to claim holiness while despising or neglecting the law of God, or trampling upon any one of its several commandments. C. M. S.

By the Arm of Prayer

By W. A. S.

While Paul was laboring amid special difficulties in Asia, he was conscious of the fact that across the Ægean, in Corinth, a praying church was “helping together by prayer” unto God for him. It is one of the lessons written by Inspiration to teach us that prayer actually does things away beyond the reach of personal effort.
Many will remember the photographic reproduction of the message of greeting from our Chinese brethren in Shanghai, printed in the Review a few weeks ago. Many an earnest prayer, we may be sure, went up to heaven from believers who read that message in the translation that accompanied the Chinese characters.
A letter just received from Shanghai reminds us of that week of prayer message. Writing of other matters, Brother F. E. Stafford closes his letter with the words:—
We are very thankful to say that the Lord is blessing the present effort far beyond anything we have experienced before; and we believe that we shall gather a good-sized harvest here before the Lord comes. My Chinese evangelist said yesterday that he believed that our brethren and sisters in other lands were praying for us, and that was the reason we were receiving such help at this time. I trust it is so, and we praise God for it.
Keep on praying, brethren and sisters. These prayers are lifting burdens far away.
“Away in foreign lands they wondered how Their single word had power; At home the Christians, two or three, had met To pray an hour.”
All the resources that we can dedicate to service are, after all, but tokens of our consecration to the Master in the closing work. Our numbers and our means, of themselves, can never accomplish the results. The results must all be wrought of God, and we must cry to him to give power to the message and to finish the work quickly.
In the far fields it is courage and strength to the missionaries to know that by prayer believers left behind in the churches are actually working with them in the daily round. The other day we received a letter testifying anew to this. Sister Elnora Davis, one of the little band of nurses in Uruguay, South America, wrote:—
So many times when I was in the Washington Foreign Mission Seminary did I hear earnest petitions going up to the throne of grace for the workers in every part of the globe, and I used to think how grateful they would be if they could only hear these prayers, and know that such earnest requests were ascending in their behalf. Then my mind went ahead to the time when I should probably be numbered among the foreign workers, and I thought how comforting it would be to me to know that I should be remembered also. And it surely is a blessed thought to me now; it seems to me that we are all so closely united by prayer. When we all talk to the very same Father, and we know that he is listening to each of us, I am sure it draws us all closer together.
Thank God for the arm of prayer by which we join one another in the fellowship of service even though separated by seas and continents.
Since writing the lines just preceding, an unusual call has come in, showing how the missionaries depend on this ministry of prayer by the great family of believers. Over the telephone, three words were passed on to the General Conference Office from the Washington cable office: “Puno, persecution, pray.” The words had come from Puno, the telegraph station on Lake Titicaca, in Peru, about twenty-five miles from our Indian station. They meant that again trouble had come—doubtless more serious than ever—to the believers in the Indian mission, on those bleak highlands of the Andes, where a fanatical Catholicism has reigned with unchallenged power for centuries. And the workers desired that the church at home might join in praying God to overrule all to his glory. We know that our brethren will pray; and, somehow, out of the determined effort of the enemy to block the splendid work going forward in that wild region, the victory will come, and many souls will be saved.
W. A. S.
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