The Watchtower, July 1, 1918

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Vol XXXIX

BROOKLYN, N. Y., JULY 1, 1918

No. 13

A SOUND MIND

"For Qod hath not given us the spirit of fear, tut of power and of love and of a sound mind." — 2 Timothy 1:7.

Fear is one of the principal things that make life troublesome

. It was doubtless for this reason that our Master admonished

us, saying, "Fear not, little flock." Fear, when it is unbalanced

by hope, becomes desperation; and desperation spells

misery. Fear is a prodigious magnifier, especially when it has

been excited by any unusual object. The traveler rarely sees

a small tiger; the landsman seldom experiences a gale at sea

that is not a hurricane.

In a Christian, the "fear of man that bringeth a snare" is

counterbalanced by the fear of displeasing his Lord- As the

Master said : "Fear not them that destroy the body but after

that cannot touch the soul; but fear rather him who after

he hath destroyed the body is able also to destroy the soul in

Gehenna fire."

We fear usually one or all of three things: weakness, disesteem

, mistakes — and the uncertainty which follows in their

wake. Fear instilled into the mind of childhood unconsciously

impresses and influences the whole life, years after the small incidents

which gave rise to the fears have passed into oblivion.

But the Apostle intimates in our text that the Father has

not been content merelv to advise us to be fearless, but that

he has given us those things which are necessary to put fear

out of our lives. He has given us the spirit of power, i. e.,

power of purpose, which is courage; he has ^iven us the spirit

of love, and the spirit of a sound mind. This is the powerful

alliance against fear. For if we have power and courage we

do not fear weakness; if we have love overflowing in our hearts

we have that which makes us estimable in the Father's sight,

and even to some extent in the sight of others. Hence we do

not fear disesteem; for "there is no fear in love; perfect love

casteth out fear." And if we have prudence, judgment, common

sense, we have no fear of the desperation which needless

mistakes bring.

Courage may be likened to the little brother, love to the

little sister, and common sense to the watchful guardian.

Power might be disposed to use itself roughly at times; love

might be too much impelled by tender feeling; but a sound

mind modifies and directs them both.

SOUND MIND MEANS SOUND JUDGMENT

That quality which the Apostle terms "a sound mind" and

which is popularly designated as "common sense" may be defined

as the sound judgment of the mind when reflecting upon

problems of truth and conduct, without bias from logical

subtleties or selfish interests. Balanced judgment is as valuable

as its application is rare. It is sometimes possessed to an

astonishing degree — on matters of purely human import — by

those outside of covenant relations with God. But this should

not discourage us; for they were merely better born.

But the Lord's people have a power within them which, if

responded to and followed, will kelp develop the main features

of a sound mind in them, no matter where they start on the

scale. That power is a desire for the truth. Honesty, or a

love of truth, is the basic requisite of a sound mind; for if

we do not really desire the truth, then we are bound to become

immersed in a hopeless tangle of illusions. One of earth's

wise men has said: "The love of truth is the most noble

quality of the human intellect, the most enjoyable in the interchange

of confidences, yet of all qualities it is the most rare."

Coupled to this desire for the truth is the capacity for its

apprehension, which is possessed by every spirit-illumined

child of God, and not by others. This fact is made plain by

the Apostle: "The things of God knowcth no man, but the

Spirit of God. Now we have received, not the spirit of the

world, but the Spirit which is of God; that we might know

the things that are freely given to us of God. Which tilings

also Ave speak, not in the words which man's wisdom teacheth,

b-t which the holy Spirit teacheth; comparing spiritual things

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with spiritual. But the natural man receiveth not the things

of the spirit of God; for they are foolishness unto him; neither

oan he know them, because they are spiritually discerned ....

but God hath revealed them unto us by his Spirit: for the

Spirit searcheth all things, yea, the deep things of God."

Both the desire and the capacity for understanding the

truth come from God. As we are again told: "It is God that

worketh in you, both to "will and to do of his good pleasure."

(Philippians 2:13) The desire for truth is from God, in the

first place, while we are still natural men, in the sense that it

is a fragment of the original likeness to our Creator. After we

are begotten and illuminated by the holy Spirit this desire becomefl

stronger an4 stronger and at the Bame time our minds

are enabled to grasp the truth to an extent hitherto impossible.

The Master himself places truth at the bottom of the

structure when he says : "If ye continue in my word, then are

ye indeed my disciples, and ye shall know the truth and the

truth shall make you free." It is not merely doctrinal truth

that we shall know, but also truth concerning ourselves and

our spiritual status. How could we be set free from our own

errors, if we did not desire and recognize the facts concerning

ourselves? Common sense, or a sound mind, in the measure

that it is possessed, enables one to see things as they are and

to do things as they should be done.

There is a number of elements which go to make up a

sound mind, none of which must be overlooked. But let it not

be thought that a sound mind is a passive thing, a kind of

reference library. In some ways the everyday term "common

sense" is to be preferred; for a sound mind means simply the

capacity for sound, accurate, reliable judgment on the problems

of life as they arise from day to day.

PHILOSOPHY OFTEN UNESSENTIAL

And let us observe right here that the philosophy of character

development cannot be called a requisite as long as we

are developing with reasonable satisfaction. It becomes valuable

to us chiefly when something is wrong. It assists us to

recognize just how far we have progressed and how far we have

retrograded, and where the greatest pressure should be exerted

, to start us on again. But perception and reflection will

accomplish nothing in us worth while without obedience. Obedience

, or conformity to the instructions given us by our Lord,

is the vital thing in any case, whether we understand all of the

steps of the process or not. More than one scriptural expression

emphasizes this thought: "If ye know these things, h-appy

are ye if ye do them"; "If ye do these things, ye shall never

fall," etc.

Our Christian course is like an apprenticeship at a trade.

The master workman might sit down and attempt to explain

the whole thing to the boy at the start, but very little would

the boy understand or remember. What he does do is to say:

"Now you do just as I tell you; and I will guarantee that

after so long a time you, too, will be a master workman." So

the Lord says, essentially, to us: "If ye love me keep my commandments

"; 'and I will make you meet for the inheritance

of the saints in light. 1 The Lord does invite us to 'reason

with him* and to 'think on these things/ still he makes it likewise

plain that we can know only in part, until that which is

perfect is come.

We have probably all known some old brothers or sisters

who had grown rich in the spirit of the Lord, not because they

were able to explain the process of growth, but because, like

the lily, they lent themselves to sun and air, and growth was

a natural result. It never occurred to them to wonder why a

certain command was given. It was enough to know that it

was given. When they heard the Lord say: "Love your enemies

; bless them that curse you and pray for them that despitefully

use you and persecute you for my sake," they simply

loved their enemies, they blessed and they prayed without

doubt or hypocrisy. When he said to them: "If ye forgive

not men their trespasses, how can ye expect your heavenly

Father to forgive your trespasses?" they simply forgave freely,

up to seventy times seven and, like God, were too courteous

ever to mention an account once cancelled. When he said:

"Seek, ye first the kingdom of God and his righteousness," they

sought that kingdom. When he said: "Centre your mind on

things above and not on things on the earth," they have simply

done it, and in doing it have shown the greatest wisdom that

was ever shown. When he said: "Speak evil of no man."

they have kept their lips from speaking guile.

It is largely when we realize ourselves at a standstill, or

as making very slow progress that we can most profitably consider

the whys and wherefores.

STEPS TO GOOD JUDGMENT

Perception, memory, thought, alertness, deduction, foresight

, reason, judgment: these are the steps which must be

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taken, consciously or unconsciously in the formation of sound

judgment on any question.

Perception stands for the first impress of an idea through

one or more of the senses. When we see, hear, feel, touch or

taste a thing we have perceived it. While this is an elemental

step, still it is a very necessary one. Even the little

rnollusks and tadpoles are capable of receiving impressions, and

power to perceive increases with the elaborations and sensitiveness

of the organism. The Apostle represents hearing as

being that sense which is employed to announce the truth to

us. He says: "Faith cometh by hearing, and hearing by the

Word of God." That is, Cod's Word contains a message which

acquaints us with certain facts, without which we would be

unable to form an accurate judgment or to make a reliable decision

. The Master intimates that this message has gone forth ;

still, "Who hath believed our report?" Not many. "Blessed,"

therefore, "are your eyes, for they see; and your ears, for

they hear. For indeed I say to you that many prophets and

righteous men have desired to see what you observe, but have

not seen; and to hear what you hear, but have not heard."

But while hearing is a blessing, it is merely the start. The

parable of the sower goes an to explain this matter further

and to say: "When anyone hears the word of the kingdom, but

considers it not, the Evil One comes and snatches away that

which was sown in his heart. This explains that which was

sown by the road." Those who do not consider the Lord's message

do not go very far toward the development of a sound

mind. "Israel doth not know ; [ because 1 my people doth not

consider," complains the Prophet Isaiah.

"That which was sown on rocky ground denotes him who,

hearing the word, receives it immediately with joy; yet having

no root in his mind, he retains it only a snort time; for

when affliction or persecution arises on account of the word he

instantly stumbles." Such a one perceives, thinks, and is alert,

but he fails on deduction. He does not, or perhaps cannot,

hold the proper relationship between the value of the truth,

the present condition of the world, and the privilege of persecution

for the Ward's sake. He does not exercise common

sense, or he would know that anything of value must cost him

dearly. Note the distinction between that man and the one

who so valued the pearl of great price that he went and sold

all that he had to obtain it.

"That which wa3 sown among thorns denotes that hearer

in whom the cares of this life and the deceptiveness of riches

choke the word and render it unproductive." Such a one fails

on foresight, reason and the final judgment or decision.

"But that which was sown on good soil and produced fruit,

one a hundred, one sixty and one thirty, denotes him who not

only hears and considers, but obeys the word." To hear, to

consider and to obey-j then, are the" three main steps to the acquirement

or to the manifestation of a sound mind on any

given subject. But aside from these three steps, there are five

other intermediate steps which are well worth considering.

PERCEPTION, MEMORY, THOUGHT

Here, say, is a problem before us on which we wish to exercise

common sense. Though we have heard and received the

general message of the Lord, it may be that we have not yet

perceived all the instructions he has given on the immediate

question under hand. Here we should "search the Scriptures"

with that love of directness and simplicity without which it

is impossible to come to an accurate decision.

For instance, we encounter the statement: "The righteousness

of the law is fufilled in us who walk not after the flesh

but after the spirit.*' We roughly perceive the ideas of walking

after the spirit and walking after the flesh. Memory is at

once called into play, for the meaning of the individual words

themselves, then in a brief search of the mind to see if we can

find anything that sounds similar. We 'call to mind the former

things' and are thus enabled to profit not only by our own

past experiences but also by the experiences of others. Without

memory life would be a blank — a dreary void.

Perception and memory merge into thought. We begin to

consider — that is, if we love the truth above all things else.

We ponder, we reflect, we contemplate; but, if we desire the

truth, we do not dream. We are informed that, "as a man

thinketh in his heart, so is he." If he thinks deceitfully, he is

deceitful to that extent. Thought determines character.

Thinking, not natural growth, makes perfect manhood.

There are some who, though they are done growi ng, are only

boys; the reasoning is feeble. Many who can run and jump

and bear fatigue cannot observe, cannot examine, cannot

reason or judge, contrive or execute — they cannot think. To

have a sound mind it is necessary that we examine ourselves

about our thinking. We should set ourselves to understand

whatever we see or read. The Apostle assures us that if we

"think on these things"— the thing* that are true, noble, pure

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and lovely — we will be built up to them. We cannot use common

sense to walk either after the flesh or after the spirit without

thinking.

It is not reading, but thinking that gives us possession of

knowledge. A person may see, hear, read and learn whatever

he pleases, and as lni-ch as he pleases; but he will know very

little, if anything, oi it beyond that which he has thought

over and made the property of his mind.. Like certain silk

worms which yield silk colored according to the food they have

feci on, so our life gradually takes the tinge and hue of the

thoughts to which we most accustom ourselves. If we think

about the things of the flesh, make provision for pampering its

desires and appetites, we are living after the flesh, and if we

are thinking about the things of the spirit, the great principles

whion Jehovah has established, and seeking to apply them to

ourselves in harmony with Ms Word, we are living after the

spirit.

ALBKTNES8— MENTAL ENERGY

Alertness is the next requisite. We are admonished to be

"vigilant," to be "watchful," to be "ready," not to "sleep," nor

be "slothful," In one place the Apostle seeks to "stir up our

pure minds by way of remembrance." Alertness is energy applied

toattention. It is like steam in a boiler. The boiler and

the engine may be in 'perfect condition; but if there is no

steam, no work will be accomplished.

On this very point of mental vigilance comes, perhaps, the

severest test of our honesty in our search for the truth on any

given subject. Our own faults, like our own noses, are so close

wo cannot see them without great effort and insight. But, as

the poet says: "Self-love is not so great a sin as self-neglecting

." For want of spiritual energy we allow the precious,

though oft-times unpleasant truth concerning our motives to lie

hidden; and we do not make progress.

The value of our thought depends much upon the course

we take — whether the subject in hand is examined fully and

carefully, or only given an undecided glance, our thoughts reverting

to other matters, to be treated in the same desultory

way. That mental disposition is of great value which will

enable us to give our close and undivided attention to any subject

which we wish to investigate. Some may try to investigate

a matter, but find that the mind wanders. It needs alertness

, effort, vigilance.

However splendid may be a man's genius, brilliant his

talents, and profound his intellect, if devoid of energy he is

practically lifeless, and his powers are useless to theXord, to

himself and to the world. Energy, literally from the Greek,

means inwardworkingness; the bloom of the flower is energy,

the increase of fruit is energy, the growth of the body is energy,

yet in all these there i3 no violence. So with the holy Spirit,

power or energy in us; its efficacy is not destructive, but none

the less vital

A man may possess a high degree of refinement, with stores

of knowledge, and even a well-disposed mind; but if he is

destitute of energy, he is like a watch without a mainspring,

beautiful but inefficient and unfit for service. God has given

us new courage, he has refreshed our despondent spirits by a

message of cheer and hope, and he does refresh them by continual

reminders of his grace. Let us, therefore, not stop in

our efforts toward right decisions because of a dearth of alertness

; for we cannot dream ourselves into a character. But

with the instruments and the forces which the Lord has given

us we must forge one.

DEDUCTION AND FORESIGHT

Our alertness or mental energy opens up new avenues; it

broadens the field of attention. Mental energy pushes the mind

to draw deductions from the new things observed. Time and

again our Lord and the apostles invite us to deduce the logical

conclusion from the facts which have hitherto been made

known to us. Our Lord chided the Pharisees, saying that they

were able to draw correct deductions regarding the weather

from the appearance of the sky, yet they were not able to discern

the outcome of the most apparent spiritual situations.

"Have ye not known?" "Dwye not see?" "Know ye not?" are

all arguments which the Scriptures use and which show that

we are expected to use our powers of deduction. But let us

not deduce something that is not there. Our brethren in the

centuries gone by made mistakes in this way. They saw that

most of the worJd was not fit for the state of heavenly bliss

and they deduced that the unfit must therefore go to eternal

torment. If eternal torment had been & divine arrangement,

so stated in God's Word, and if there had been no other time

of trial or arrangement for mankind, then the deduction would

have been correct.

We are supposed to draw deductions from facts, not fancies.

With the help of other Scriptures we can safely deduce that

if we are walking after the flesh we are not walking after the

spirit. We can safely deduce, too, that if we are walking after

the spirit the righteousness of the law is being fulfilled in us,

though we may not be able to see very much of that righteousness

"LET US EEASON TOGETHER"

Next in the attainment of a sound mind on any given

problem comes foresight. Foresight is the power of looking

ahead to determine the probable effect which the carrying out

of our deductions will have. Closely linked to it and really

growing out of it is precaution. We are not only told in the

Scriptures that 'if we live after the flesh we shall die' but we

are also told to make straight paths for our feet. If we stand

on a railroad track and see a train coming, that is foresight;

if we get off before it hits us, that is precaution. Foresight is

a prerequisite of sound judgment, or common sense. How often

we hear the exclamation: "Why didn't 1 think of that?" —

meaning, "Why didn't I foresee that?"

All these things lead us up to the point of reason, which

is the process of comparison. We are admonished to "prove all

things, hold fast that which is good." To prove a thing is to

compare it with some known standard. It is a direct violation

of this precept to allow such facts as we may possess to become

rusty from disuse or to submit our minds implicitly to another

without proper reasons therefor.

Reason is the art of fixing the relativeness of things. It is

by means of reason that it is possible to differentiate facts

and to indicate to what category they belong. Thus and thus

only can we "rightly divide the word of truth." Thus and

thus only can we (t give a reason for the hope that is in us."

Only thus can we fulfil the Apostle's prayer that 'our love may

yet abound more and more in knowledge, and in all perception,

in order that we may examine the differences of things.* —

Ffhilippians 1:9, 10, Diaglott.

To reason about a thing is to dissect it, to examine it from

every point of view before adopting it, before deferring to it

or rejecting it. Only by reasoning can we judge ourselves dispassionately

. The Psalmist approaches the question thus:

"Wherewithal shall a young man cleanse [rectify his ways?

By taking heed thereto according to thy word." Applying

this principle to ourselves we see that we are to look at our

ways, our thoughts, our words, our actions and compare them

with the standards given us in the Lord's Word. If we be impelled

by a desire for the truth and if; we "Judge soberly" we

shall see wherein we have already attained to those standards

and wherein we are still lacking. "Come now, let us reason

together, saith the Lord of hosts."

DECISION, THE SOUL OF CHARACTER

We now come to the decisive factor of a sound mind, judgment

or decision. We may perceive the things of the spirit;

we may reflect upon and contemplate them; we may be keen in

our interest and draw some very accurate deductions as to advantages

to be derived ; we may foresee ourselves enjoying the

fruits of the spirit and acting as an ambassador of the Lord;

we may count the cost by process of comparing the things of

this present life with the joys that shall be revealed in us, but

when we definitely make the decision and gay, "I will do it; I

will pay the price, cost what it may," then* and first then, is

character really molded — and devils step back an extra pace.

Some one has aptly said: "A wise man is like a pin, his

head keeps him from going too far." If a whole man be like

a pin, then certainly decision is the point of that pin; for by

decision his powers become penetrative and effectual. Decision

is like a ratchet brake on an incline railway; it keeps one

from slipping hack over the ground just gained. Again, decision

may be likened to the skin of an apple. Not only is it

the most 'beautiful part, but it preserves the rest of the fruit,

as decision preserves the process of thinking just passed

through with more or less labor. It is really better for the

character to decide wrong than not to decide at all. We can always

decide something about a question. We can decide to

let it alone, or decide to let it rest until more information is

at hand.

"A double-minded man is unstable in all his ways." "Unstable

as water, thou shalt not excel." These texts show the

disadvantages of indecision. How many occasions for doing

£Ood are passed by from irresolution! While we are saying

to ourselves, Shall I, or shall I not? the moment flies awav and

the blossom of joy which we might have jsriven to it is withered

and often cannot be revived by anv tears of repentance. The

irresolute man cannot perform any action well.

On the other hand, decision of character is one of the most

important of qualities to attain and maintain. In fact we

must possess a good deal of it before we can give ourselves to

the Lord. ( Knowledge is not our chief end; it is action — action

inspired by love, but still action. We may hare a fine

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education, learn to think most correctly and talk moat beautifully

; but when it comes to action, if we are weak and undecided

we are of all beings the most wretched. All mankind feel

themselves weak, beset with infirmities, and surrounded with

dangers; the acutest minds are the most conscious of difficulties

and dangers. They want shove all things a leader with

that boldness, decision and energy which, with shame, they do

not find jn themselves. Just such a leader we find in our

Lord, who not only trod the way we tread, but trod it alone.

Next to being* upright and faithful in the performance of

duty, we should be decided; and then we shall make either

friends or foes worth while. It is in vain to hope to please all

alike: "Woe unto you when all men speak well of you/* Let

a man stand with his face in whatever direction he will, he

must necessarily turn his back to one-half the world. If a thing

be right, let us do it boldly ; if it be wrong, leave it undone.

Every day is a little life, and our whole trial time is but a day

repeated.

FOES OF A SOTJKD MIND

There are three foes to the exercise of a sound mind. One

is impulse, a perversion of power and judgment. Another is

sentimentality, a perversion of love and wisdom. The third is

illusion, a perversion of deduction and reason.

Impulse is like a spring trap that operates generally to the

injury of someone. It is action under snap judgment, wherein

all the steps between perception and decision, except alertness,

are almost completely overlooked. Adam's transgression itself

was largely of this nature. He felt, he was keen on the subject

, he acted. When TJzzah steadied the ark he did it under

impulse and paid for his lack of reasoning with his life. Had

he remembered the Ijord*s commandments, had he thought of

them sufficiently beforehand, had he been alert with a sense

of obedience, had he been exercising the foresight which moments

of quiet contemplation should have taught him as he

walked beside the ark, he would have been preparM to stop his

tendency to an impulsive meddling in matters not his own.

Peter was impulsive in proclaiming hig lasting fidelity to

the Lord. He merely perceived that Jesus wa^ the Christ, the

son of the living God, and assumed that everything must be

outwardly favorable to our Lord, who was one, naturally, with

whom Peter would like to be always associated. His judgment

lacked the calm, careful consideration and insight which

became his at Pentecost. No one can allow his impulsiveness to

govern and at the same time exercise a sound mind well, because

a sound judgment includes careful and moderate comparison

of the facts involved. The impulsive ones are very apt

to be prejudiced in their conclusions; for prejudice is premature

judgment. They jump from perception to energy and

from energy to decision. They are always starting something,

but it is oft-times something they wish they could stop. Sometimes

they are like the man looking through the yellow-stained

glass, when everything appears peculiarly honny : then they

are like the other one who looked through the" blue-stained

glass, when everything looks sombre and hopeless. Neither had

an accurate judgment of the situation.

Impulsiveness is a false enthusiasm traceable not to our

fixed ideals, but to our wishes. It is often truer "Thy wish

was father to the thought," Impulsiveness was the difficulty

with the Galatian brethren; as the Apostle says: "Ye did run

well for a time .... foolish Galatians," who hath bewitched

you? 1 ' They had not properly fortified themselves

with the reasons for their faith and were in danger of losing

It is doubtless because we tend to jump bo conclusions and

to other associated actions that the Lord has laid upon us certain

restrictions such as, "Render not evil for evil." The impulsive

tendency is to strike or apeak back wnen we are injured

. Occasionally such action mi#ht be right in itself. The

Mosaic law provided for such retribution. But if we have parefully

pondered the various phases of the Lord's will for us and

if we have grasped the thought that he would be better pleased

to have us consider a situation before we act, we are to that

extent guarded, and our energy and decision are forced to wait

on thought, foresight and reason. "He that is slow to anger

is better than the mighty; and he thai ruleth his own spirit

than he that taketh a city."

Another hindrance to sound judgment is sentimentality.

SENTIMENT VS. SENTIMENTALITY

Now sentiment is a. noble thing. It was the noblest sentiment

which God had toward the world which prompted him to make

the arrangement for its redemption. No one can ever have a

sound mind who absolutely ignores sentiment, if that were possible

. But sentimentality is the quality present when sentiment

overrules reason, or when it forces a decision before reason

has time to consider. Impulse and sentimentality often go

hand in hand, like their legitimate prototypes, power and love.

It was sentimentality when the inhabitants of Lystra named

Barnabas Jupiter, and Paul Mercury, and said: "The gods are

come down to us in the likeness of men." Again, when St. Paul

shook off the poisonous serpent from his hand and lived, the

people of the island would do him worship, thinking he must

be a god.

Never will common sense have a chance to manifest itself in

tose who permit such ephemeral and enfeebling impressions to

govern the judgment and who fail to harmonize common sense

and the emotions of the heart. Sentiment reasons and is capable

of devotion. Sentimentality excludes reflective thought and

ignores generosity. We are capable of sacrificing ourselves for

sentiment. Sentimentality exacts the sacrifice of others.

We have seen mothers oppose the departure of their sons,

preferring to oblige them to lead an obscure existence near to

them, rather than impose upon themselves the sorrow of a

separation. Sentimentality and its derivatives, puerile pity

and false sensitiveness, create illusions for those who do not

practise the art of reasoning.

ILLUSIONS LIKE WILL-O'-THE-WISPS

Both impulse and sentimentality contribute to ot lead to illusions

. Illusions, like ideals, are made by imagination and

hope. Inaccuracy is the difference. Imagination, in the sense

of power to form and hold a mental image of an idea or of

its effect on us, is real I v necessary to any process of reasoning.

The Apostle sets this thought forth in the following words:

"We behold as in a mirror the glory of the Lord and are

changed Tby the effect of that image on our minds], from glory

unto glory." That is, from the fragmentary descriptions in

God's Word we are able to form a mental image or conception

of his character.

But imagination is usually so linked with sentimentality

that the word has come to have a bad savor. So tho^ Apostle

says: "Casting down imaginations and every high thing that

exalteth itself against the knowledge [the exact knowledge or

acquaintanceship! of God, we bring into captivity every thought.

to the obedience of Christ." The idealist and the illusionist

perceive alike, but the latter is not impelled by a desire for the

truth. His wishes take the place of his memory of previous

experience and of the promises and directions of the Lord.

With such a one reverie takes the place of thought. There is

indolence instead of alertness; fancy instead of deduction; desire

instead of foresight; sophistry instead of reasoning. Is it

any wonder that the decision, such as there is, is erroneous, and

that illusion enshrouds the true powers of discernment?

The "righteous" Jews of Jehus' day deluded Hiemshlves into

thinking that no blessings could pass them by; but they, with

the rest of the world, were drunken. They thought that, not

because of a passion for the truth, but because of prejudice,

which is traceable to nothing more than mental and moral indolence

'BE OF GOOD COURAGE"

"He of good courage find he shall

Jesus gave us a perfect example of true courage based upon

implicit confidence in the divine promises — such a courage as

is needed by all of his people at this time. The Apostle suggests

that we consider him, lest we become faint and we&ry in

our minds. There is one kind of fearlessness, however, which

is begotten of self-esteem, lack of humility. This is not the

kind enjoined upon the Lord's people. They are to be both

tender-hearted and humble-minded. The spirit of courage possessed

by the saints is based largely upon their faith in the

Lord. Realizing the divine love and providential care, these

can apply to themselves the gracious assurance that "the

Father himself loveth you," and that "all things shall work

together for good to them that love God, to the called ones acstrengtli

&n thine heart." — Psalm 27:14.

cording to his purpose/' — John 16:27; Romans 8:28.

It is this realization of divine all -wisdom and all- power

that gives the strength of heart referred to in our text. It will

be readily seen, then, that this courage is based upon faith,

though of course the faith must have a foundation of knowledge

. The proper relationship of our growth is primarily

knowledge: faith, courage, activity, and all of these continue

to grow, and in their maturity make us wise, faithful, courageous

overcomers in respect to the spiritual matters to which

we have been called through the great and precious promises.

Sometimes we realize our deficiencies and are not able to

locate the cause. Some one says, 'I want to be an overcomer,

to gain the victory over the spirit of the world, over the teaT

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dencies of my own fallen flesh anil over the wiles of the adversary

, but somehow I cannot; I fail.' Such should learn

to look for the source of failure, the deficient element, and

should fortify himself in respect to the same. Let him ask

first, 'Is my failure to overcome due to a lack of courage? Am

I fearful, "and hence unable, to fight the good fight of faith

and, by the Lord's assistance, to gain the victory?' If he has

the courage he may find that he has not been sufficiently trusting

the Lord, but leaning too much on his own strength. Such

should remember the Apostle's words, "When I am weak, then

am I strong"; reversely, 'when I am strong in self-assurance,

I am then weak, because the Lord wishes me to rely not upon

my self j but upon him, his strength, his grace.' If the courage

be found deficient, the reason evidently is that the faith is lacking

; and if so, there is a reason for it — either a lack of knowledge

on which to build a faith, or a lack of exercise and development

of faith. The knowledge is to be sought from the

right quarter, in harmony with the Lord and his Word, and

the faith is to be exercised continually, recognizing the Lord's

interest in us as his children, as testified to by his Word andby

noticing the leadings of divine providence in our daily affairs.

LOVE CASTS OUT FEAR

There is a proper fear, or reverence, and disinclination to

offend our heavenly Father and our Redeemer, which we wish

never to lose. Perfect love will not cast out this fear, but

rather intensify it. The fear which love casts out is timidity,

a servile fear or dread of the Lord or of Satan or of the fallen

angels or of men and what they might do unto us. Perfect

love cannot be attained without knowledge, faith, courage and

overcoming. It is the result of the exercise of all this divine

arrangement that brings us nearer to God and makes us truly

thankful and appreciative of his gracious purposes and omnipotent

power for their accomplishment.

The spirit of courage needs special cultivation by the Lord's

people; and this cultivation means growth in all the graces.

For instance, if calamity befall us or threaten us we should

immediately think of the fact that our Lord assures us that

even an insignificant sparrow cannot fall to the ground without

the Father's notice, and that we are of much more value

than many sparrows. This thought at once strengthens t the

heart, nerves the arm, quickens the pulse of endeavor, provided

we can realize that God is for us, that no earthborn cloud intervenes

between our souls and the love for us which he has declared

. If a cloud does obscure the Father's love we must the

more earnestly, the more persistently get from behind it by

getting our hearts right with the Lord, by going to him in

prayer, by confessing our trespasses and by requesting mercy

and grace to help and to restore us to his favor.

"Be of good courage and he shall strengthen thine heart,"

is one of the blessings assured us in his Word. In the divine

order courage is necessary to strength and victory. Some one

has said, "One with God is a majority." With courage to

grasp this thought and to hold it, things almost superhuman

seem possible to the Lord's people, while without this courage

they may naturally be weak and easily vanquished.

COURAGE IN THIS EVIL DAY

Never before, perhaps, was courage so needed as it is now

needed in this evil day ; but the prophets' descriptions of this

great trouble time are very figurative when they speak of fire

and clouds and pillars of smoke, saying of this time, "I will

show wonders in the heavens and in the earth, blood and fire

and pillars of smoke," etc. But the consecrated children of

God need have no timidity in respect to these matters if they

have the proper courage, developed by proper exercise and built

upon proper faith, founded upon the knowledge of divine revelation

. Their attitude of heart will be, "I will fear no evil,

for thou art with me ; thy rod and thy staff, they comfort me."

Whether, therefore, storms financial, political, religious or

demoniacal come his way the child of God may rest secure and

be of good courage. The Lord is both able and willing to care

for his interests and bring him off victor. Should the fallen

angels he permitted again to materialize and personate either

the dead or living, this class need have no fear. Their perfect

love for the Lord, based upon a knowledge and appreciation of

his truth, will lead them to triumph courageously over all the

wiles of the adversary and his hordes.

THE ELECT TO BE tTNDECEIVABLE

The Scriptures abound with testimonies to the effect that

the severe trials of the near future will be along the lines of

deception. They speak of lying angels and deceivableness of

unrighteousness and "lying wonders," and tell us that the Lord

will send or permit a strong delusion that they may believe a

lie. (2 Thessalonians 2:9-11) If we gain the right conception

of the matter these deceptions are to affect the whole world, including

fifes wise men, and indeed practically everybody except

the "elect": and the "elect" will be preserved, not through

their own wisdom or superiority, but through the power oi

God. "For there shall arise false Christs, and false prophets,

and shall shew great signs and wonders; insomuch that, if it

were possible, they shall deceive even the elect." — Matthew

24:24.

Our Lord in the parable of the wheat and tares tells of the

harvest work and how he would "gather together his elect

from the four winds, from one end of heaven to the other."

(Matthew 24:31) It is by thus gathering them that they are

protected in this time of strife and trouble when others are

deceived. But they are not gathered physically into one place,

but spiritually; their minds, their hearts, their affections are

gathered together, centered. Our text tells us that our Lord

is this great Center to which his elect must all be gathered if

they would have rest or peace, if they would overcome the

world, the flesh and the peculiar snares of the adversary,

which will now be laid for the feet of all and will more or less

entrap all except the elect class.

"GATHER MY SAINTS UNTO ME"

Figuratively all of these "elect" ones a*e gathered, and the

place is thus described, **I will say of the Lord, he is my

refuge; in him will I trust"; and again, "He that dwelleth

in the secret place of the Most High shall abide under the

shadow of the Almighty." Ah! no wonder that we also read,

"No harm shall come nigh thee." How could harm come to

any who aTe thus close to the Lord ? "A thousand shall fall at

thy side, ten thousand at thy right hand; but it shall not

come nigh thee; because thou hast made the Lord thy refuge;

thou hast made the Most High thy habitation." — Psalm 91:1,

2, 7.

This nearness to God, into which his "elect" are gathered,

is the source of their protection. And the dangers to others are

in proportion to their distance from this citadel of strength.

this fortress, this refuge or tower.

"Then let our songs abound,

And every tear be dry;

We're traveling through ImmanueVs ground

To fairer prospects nigh."

"ALL POWER IS GIVEN UNTO ME"

These were our Lord's words after his resurrection. They

were true then. They have been true throughout the Gospel

age, and they are still true today, because we are now living in

tiie time of which it is written, "He shall take unto himself

his great power and reign." His reign has in some senses of

the word already begun. He has already marshaled forces

which will complete the overthrow of everything opposed to his

kingdom and its righteous laws. And we may be sure that the

members of his body still in the flesh this side of the vail are

no less subjects of his providential care than are the world

and its affairs. We may be sure that nothing is transpiring,

either in the nominal church or among the kingdoms of the

world, among socialistic or political parties or in the financial

world contrary to what will best serve our Lord's purposes in

connection with the events just before us and the outworking

of the same in fullest accord with the prophecies.

Oh, that we could get this thought rightly settled in our

minds! Yea, as the Scriptures say, "Settle it in your hearts"

— that our Lord is at the helm superintending all of earth's

affairs at the present time in a much more practical sense

than ever in the past. And have we not seen his graciousness

towards the church during the forty years of the harvest period

that are already past? And can we doubt his continued supervision

of the affairs of his betrothed to the grand consummation

? "He who hath begun the good work in us is able to

complete it," and he who has thus conducted the harvest work

is able still to direct his cause, to order, bless and use it to his

own praise and to the blessing of his people.

"Who led thee first will lead thee still;

Be calm and sink into his will."

Let us not be timid either as respects the affairs of the

church in general, or as respects our own personal relationship

to it and to the Lord. Let us learn more and more to be on

the lookout for the leadings of his providence and for utilizing

knowledge which he has given us from hia Word. Let us not

be surprised concerning the fierv trials which try us and the

stormy billows which may at times seem about to overwhelm

us; "for greater is he that is on our part than all that are

against us" — however numerous, however strong, and whether

demons or men. Let us remember that we are called to be

overcomers and that the victory that over com eth the world is

our faith. — 1 John 5:4.

REMEMBER OUR VOW

"Resist the devil and he will flee from you," is the Lord's

testimony, through James. This implies an assault by the

adversary. It implies that he should be resisted and can be

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resisted and that in the end he will flee from us, not because

of arrogance or power on our part, but, as our Master said,

"He hath nothing in me" ; so if he finds it useless to continue

his assaults he will probably flee also from us to other fields

of service. We remind all of our readers that whoever comes

under the influence of Spiritism, Christian Science, Hypnotism

or any other form of Occultism is thereby endangering himself,

not only for the moment, but also for the future, because the

evil spirits operating through these various channels seek,

some in one way and some in another, to delude, bewilder, confuse

the reason and bring into subjection the minds of those

with whom they have to do. Hence any of the Lord's people

who have affiliation at any time with any of these are specially

warned of liability to intrusion by these spirits now. We remind

all that the special channel through which they have had

special success is human curiosity. We urge all of the Lord's

people to restrain their curiosity, to rely on the Lord's Word

and to have.no dealings whatever with any of these occult systems

. Let us remember our Vow unto the Lord along this line.

One dear sister told us recently that before coming into

the truth she had dabbled with Christian Science and Spiritism,

and had been entrapped with mediumship. She was a writing

medium and could distinctly feel something take hold of her

hand and guide her pencil while she wrote on topics of which

she had no personal knowledge. After coming into the truth,

and realizing the source of this power, she resolutely repelled

it in every way, asking the Lord by prayer for assistance. She

gained strength to resist this influence, but has again been annoyed

by the spirits taking her hand and endeavoring in various

ways to arouse her curiosity so that she would yield her

hand to them in order to learn their message for her. She

remarked that she has now a fear and a dread of the evil

spirits and a strong desire to be free. She finds herself freer

from their influence when in the company of the Lord's people.

We advised her against fear and against refusing to remain in

a room by herself. By so doing she would be cultivating fear

and subserviency and bringing herself into a condition of mind

much more amenable to their intrusions. We advised her, and

now advise all similarly affected, to set the will resolutely in

opposition, to refuse all communication, to ask no questions, to

receive no answers in any manner, but in the name of the Lord

to command the evil spirits to depart, meantime going to the

Lord in prayer "for deliverance and grace to help in every

time of need." In times of peace and freedom from assault

the mind can be stocked with strengthening Scriptural passages

or helpful poems or words, so that these may be drawn upon

in times of need.

In conclusion, then, dear brethren, let us be of good courage

, of strong faith, of heroic determination. Let each see that

his faith is not in himself, nor in his vows, nor in his very

best endeavors, but in the Lord. Trust in the Lord and practise

with your faith at controlling your thoughts, words and

deeds and at bringing yourself closer to our Father and Redeemer

. We live in a time when worldly wisdom is taking

note of this need of courage; and much courage there i*. But

the greatest courage is moral courage, the true courage which

the Word of God inculcates and through which we may not only

rejoice in all of the present experiences of life, but ultimately

come off "conquerors, yea, more than conquerors through him

who loved us and died for us." "Be of good courage and he

shall strengthen thine heart."

"THERE WAS ALSO A STRIFE AMONG THEM"

Alas! that in his last, sad, sacred hours on earth,

There should be strife among the Master's chosen twelve —

A strife to be the greatest, seeking selfish ends,

Ignoring their sweet privilege to minister

Unto their Lord, in this, his time of saddest need.

Ah, me! that he, the alpha and omega, first

And last, in lowliness must wash their dii3t-stained feet,

To show that he who serveth most is chief of all!

Ah, then! shall we not daily watch and humbly pray

That no defiling "root of bitterness" spring upf

Shall we seek selfish honors here, or rather wait

Until we reach the* other side, where he, our king,

Shall seat us in his throne, exalt his lowly bride!

Dear Lord, oh, make us gentle, merciful and wise,

Help us in honor each the other to prefer,

Fulfilling thus the law of Christ, the law of Love!

WORKING IN THE CHURCH

Acts 2:41-47; 4:32-35; 6:2-4.— Augtmt 18.

[Paragraphs 2 to 21 inclusive of this article, as it originally

entitled, "The Early Church," published in issue of January 1, 1

Whoever today refuses to acknowledge Christ Jesus as the

Messiah, the Sent of God, whoever refuses to obey his teachings

, to follow him, is unrepentant no matter how fully he

may believe that Jesus of Nazareth was the Messiah, the Sent

of God. Even though one may sorrow at the record of the

sufferings of Christ, he has not come to the point of repentance

until he has renounced the sins for which Christ suffered, and

has become a follower of the Master. Only such as are thus

repentant have part or lot in the household of faith. God's

proposition is not to save people in their sins, but to save them

from their sins; and during this Gospel age the first condition

of acceptance with God is that the sinner shall renounce

his sins, accept our Lord as his personal Savior and follow in

his steps.

PROVIDING FOR THE POOR

Some time later an emergency arose in the church, calling

for a force of seven deacons to look after various temporal matters

, all of whom were chosen by the congregation — not by the

apostles — as men of honest reputation, wise, and filled with

the holy Spirit. This incident -suggests to us the loose character

of the organization of the early church. It did not have

cast-iron rules and laws, except that the Lord Jesus Christ, the

Redeemer, was the Head of the church, and that no one could

be recognized as a member thereof unless he had recognized

our Lord as Savior and made full consecration to him, thereby

receiving his spirit, and had also recognized as of his appointment

and of the holy Spirit's designation his especially appointed

apostles, as the authorized instructors of the church.

appeared in issue of July 1, 1918, were reprinted from article

902, which please see. The remainder is printed below. 1

Aside from -this, the necessities of each case seem to have

guided; and yet we may safely presume that in all the arrangements

of the church, as well as in the teachings of the

apostles, the holy Spirit directed, for the benefit also of those

believing on the Lord throughout the entire age.

We are not to suppose that there was an intentional partiality

or neglect of the Grecian more than of the Hebrew

women. Possibly it arose from the fact thai the apostles appreciated

more keenly the needs of the native widows than of

the foreign-born. These were all Jewesses, of course, whether

born in Palestine or in Greece; for up to this time the Gospel

had not been sent to the Gentiles. Doubtless there was some

reasonable cause for the murmuring. In any event the apostles

manifested their honesty of purpose in the matter by

promptly instituting measures for the correction of the difficulty

,

Jn this incident there is a lesson for all of the Lord's people,

[f difficulties arise, based on temporal questions, likely to

sprout a "root of bitterness" or to cause a schism in the church,

the proper course would be to throw the responsibility upon

tihe shoulders of the entire congregation, by asking for the election

of some of the number who could give the matter better

attention and could see that all were justly dealt with. We are

not to forget that in this as in other ways the Lord has clearly

indicated that the church as a whole is under his supervision,

and that it is therefore proper that the general affairs of the

church be conducted by the congregation, and not by one man

nor by a clergy class.

SPEAKING FOR CHRIST

Acts 1:1-8. — August 25.

[The first 12 paragraphs of this article, as it originally appeared in issue of July 1, 1918, were reprinted from article entitled

, "Good Confession Versus Bad Confession," published in issue of January 15, 1914, which please see.]

Whatever circumstances may arise, the Lord's people will seems to give the thought: 'Do not be worried when you shall

have such faith ami trust in God that they will conduct them- he brought before kings and Judges.' The way in which God

selves courageously, relying on divine power. The Greek here will give us a mouth and wisdom may vary according to cir-

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eumstances. Perhaps it may be by suggestions from another,

perhaps in the hearing of the testimony of some one else; or it

may be that an especially helpful text of Scripture would come

into our mind. But the thought is that our trust is in the

Lord, and that we are not to be in fear and trembing.

If we find ourselves in any straits, any difficulties, we are

to remember that the Scriptures assure us that "the angel of

the Lord encampeth round about them that fear [or reverence

] him, and delivereth them." (Psalm 34:7) This thought

should tend to make us cool and collected in mind, and should

enable us to conduct ourselves courageously, feeling our close

relationship with the Lord and having the confidence this

would give us. Furthermore, we realize that we are not wise

enough to know just what God's purposes concerning us may

be. We know not, therefore, just how the Lord may prefer to

have this or that matter eventuate. Unt "faith can firmly

trust him, come what may."

WORK OF THE CHURCH IN THE FLESH

The Scriptures invariably teach that the church of Christ

in the flesh is his representative. As the Apostle Paul says, we

"fill up that which is behind of the afflictions of Christ, for his

body's sake, which is the church." (Colossians 1:24) As wc

have to do with the suffering of the Anointed One, so we have

to do with the witnessing or ministry by which the members of

the body have been called out from the world, separated, instructed

, and thus prepared for a share in the glorious kingdom

and for the great work of judging the world which that

kingdom will inaugurate. It is in this sense that our Lord declared

to his disciples after his resurrection: '*Ye shall be my

witnesses both in Jerusalem and in Judea, and in Samaria and

unto the uttermost part of the earth."

Primarily, the apostles were the witnessed who testified to

us respecting our Lord's words, his death, his resurrection, his

ascension, and his promises of a return to accept las faithful

followers to a share in his kingdom, when he snail take unto

himself his great power and reign. In a secondary sense all

who receive the apostolic testimony and who declare it to

others are likewise Christ's representatives and witnesses.

Tn order that the apostles might fill this position of witnesses

and might be enabled to give a clear testimony on the

important subject of Christ's death and resurrection, which

constitute the foundation for our hope, our Lord was present

with them alter his resurrection and, as St. Luke declares.

demonstrated the fact of his resurrection "by many infallible

proofs," meanwhile explaining to them things concerning his

coming kingdom, for which he had taught them to pray : ''Thy

kingdom come; thy will be done on earth as it is done in

heaven." THE MESSAGE OF THE KINGDOM

This explanation respecting the kingdom was necessary because

as Jews they had properly looked for an earthly kingdom,

and now needed to be informed that before the earthly kingdom

could be established a heavenly kingdom must first be inaugurated

, and that they were eligible to a place in that heavenly

kingdom, through which in due time the blessing would come

to the earthly kingdom and would ultimately extend to all the

families of the earth. — Genesis 22:16-18.

As long as the Jewish dispensation remained, this information

was not due to be given. It would be "meat in due season

" only after the Jewish nation, through its representatives,

the priests and doctors of the law, had rejected the Messiah

and had crucified him. But now that our Lord had died, it

was "meat in due season" to the faithful to know that for a

time God had rejected fleshly Israel from being his peculiar

people in order to gather a spiritual Israel to be the holy nation

, the peculiar people, the royal priesthood, to show forth

his praises and to constitute his chief agents for the blessing

of mankind in due time.

This work of calling the spiritual Israelites, and of inducting

such as would heed the call into the new relationship,

was the work which our Lord was committing to his apostles.

To them he unfolded the things pertaining to the kingdom of

God in such measure as they were able to appreciate them,

leaving to the future the work of guiding them into all truth,

into the deep things of God, under the ministration of the

holy Spirit, which he had previously promised would show tlu*in

things to come.

Our Lord wished the apostles to understand distinctly that

they wore not then in condition to undertake the new work,

that the proper time for action had not yet come, that they

would not be prepared until they should receive the holy

Spirit, a power and unction from the Father, which would

especially qualify and guide them in the important service of

their commission. Moreover, it would be to them, and to all

l>e]iever$ through them, a divine attestation that our Lord's

work was approved of the Father and constituted a basis of

reconciliation by which sinnoi'3 might return to harmony with

their Creator. Furthermore, to those who consecrated themselves

to the divine service and received the holy SpiriL i*

was evidence that they wore accepted of the Father in the Ueloved

and owned as, children and heir-; nt his promiM 1 **. jnintheirs

with Jesus Christ their Lord, if po be that they would

suffer with him that they might also be glorified together in

(lie kingdom, when the due time should come. — Romans X:],

17. THE TIME FOR THE KINGDOM

It was appropriate at this time, and in view of our J,ord\

instructions respecting the kingdom and the preparatory work

for it, which the apostles were commissioned to do, that they

should inquire respecting the time for its establishment. Therefore

, not knowing that the Lord was about to leave them, they

asked respecting the ancient promises of Israel'3 restoration,

whether or not these promises were now due to be fulfilled,

whether or not Israel was to be released from the domination

of the Romans and to become the greatest nation of the world,

to be used of God in the blessing of other nations.

It is worthy of careful note that our Lord did not rebuke

the apostles, nor tell them that the thought in their question

was foolish and would never have a realization. On the contrary

, his answer clearly implies that their expectations at

least approximated the truth, but that he was not at liberty

to gratify their curiosity as to the time features of the divine

plan. The things to which they referred, and which God had

promised, would be fulfilled in due course] but the times and

seasons were not for them to know, the Father not being as

yet pleased to reveal this information.

Our Lord, however, clearly indicates that before Israel's

restoration to divine favor the mission of his apostles must

first be accomplished — that to which he was appointing them.

He would not inform them whether or not their mission would

be quickly accomplished. As a matter of fact, we see that it

has extended over more than eighteen centuries. The restoration

of Israel to divine favor cannot take place until Christ,

}iis apostles and all hi3 faithful followers shall first have accomplished

the work of witnessing to the world and of selecting

the full number of the elect, of spiritual Israel. This is

the work of chief concern.

The times and seasons for the fufillment of God's promises

to Israel after the flesh and to the world were to be left in

God's power, with the assurance that when the due time shall

have come the brethren shall not be left in darkness on this

subject, but shall be guided by the holy Spirit into this and

all other truths, a3 these become "meat in due season" for

the household of faith.

The work of witnessing was properly to begin at Jerusalem

, the center of Judaism, which God himself had chosen, as

represented in the Temple. It was properly to begin with

those who had knowledge of Jesus and his crucifixion. Amon^

these who had this knowledge were some of the most devout

Jew-s from all quarters of the earth. It was appropriate that

the truth respecting our Lord's death, resurrection, ascension

and glorification with the Father, and respecting the gathering

of spiritual Israel and of our Lord's second coming to receive

them and to exalt them with himself in the Messianic

Kingdom should be declared to those who had been instigators

of his ignominious death and witnesses of his crucifixion.

LETTERS FROM AFIELD

SOME WHO SAT IN DARKNESS NOW SEE THE LIGHT

Deab Bbethben: —

We wish to advise you that we are still in harmony with

the divine plan, and that you have our sympathy and our

prayers at all times. In the Lord's good time we hope to

meet you at "the general assembly and church of the firstborn

, who are written in heaven."

For the past twenty-six years I had been employed here

as agent of the without even a reprimand or a demerit

mark. Suddenly, without a moment's notice or a word of explanation

, I was dismissed and another man put into my place.

I appealed to our superintendent for an explanation of this

strange procedure; and he advised me that I had been dismissed

by request of , the reason for which I was no doubt

…