The Secret of Power
By E.F. Hackman
"The Saviour's life on earth was a life of communion with nature and with God. In this communion He revealed for us the secret of a life of power." This statement, found on page 51 of " The Ministry of Healing," leaves no room to question that the minister's power, in the pulpit and in daily contact with lost souls, is measured by the amount of time spent in the secret chamber with God. We all acknowledge that this is true, but how negligent we are in complying with conditions for the bestowal of spiritual power! How strange it is that the minister, whose chief responsibility is rightly dividing the word of truth for the satisfying of hungry souls,— a work which is absolutely and entirely dependent on divine power,— should be content with spasmodic contact with the Source of power! I am sure that no true minister is content with the evident lack of power which he knows to be true in his experience, but we are apt to be far too content with maintaining a broken or clogged connection with the power supply. We all feel the need of greater power in the winning of souls, but overlook the simple secret of securing power,— the communion and intercession period as a fixed part of the daily life.
A few weeks ago it was my privilege to visit the home of John Wesley, in London, and a thrill came over me as I went from room to room and recalled the many recorded experiences of that godly man's life. I entered the " study room," where Wesley spent the larger portion of his time preparing the sermons which awakened all England and spread to other shores. The books and the desk which he used stand as silent witnesses of the past, and seemed to impart a sense of the sacredness of the great work in which they served a part. The room in which Wesley died recalled the triumphant close of his Spirit-filled life and led me to review the growth of the great movement which he started. But the most solemn impression of all came as I was led to a tiny room adjoining the bedroom. I say " tiny," because this specially prepared room was only about three feet wide by five feet long. It was just a closet, a prayer closet, for as I stood at the door, my eye was attracted to a marble tablet on the wall in front of me, on which were the words, " This little room is the place where Wesley retired for prayer." Like a flash there came to my mind,
"Here is the power house from which unbroken connection was maintained with Heaven! Here is the monument to the secret of Wesley's life of power and victory! "
A few weeks later I found myself in the city of Edinburgh, Scotland, surrounded by many spots of historic interest. But the chief point of interest, which will ever live in my memory, was the home of John Knox. The building is in an excellent state of preservation, and the caretaker is only too glad to guide visitors through the rooms, and to relate interesting items of history connected with the Reformer's life. Here again I found a " prayer room," which stood out in sacred contrast to all the other rooms in John Knox's home. It was in the front part of the house, overlooking the crowded street below. As I stood in this room, I could picture in my mind this saint of God on his knees, pleading in behalf of the people of Scotland, and I remembered that as a result of his earnest intercession the great Reformation burst forth in his country. In this little prayer room lay the secret of John Knox's boldness, fearlessness, and power in preaching the Reformation message.
There is great need of more prayer rooms in the homes of Seventh-day Adventist ministers. There must be definite, regular, systematic communion with God. Personally, I have found it helpful to have the period dedicated to secret prayer attached to some daily duty which must be performed — for example, in the morning, when the furnace is attended to. I have found this an uninterrupted time for prayer and communion with God, and the little corner in my basement has become a Bethel to my soul. But I have learned by experience that it is necessary to persist in the prayer habit. The enemy will bring in every conceivable hindrance, to cause us to neglect this sacred hour. " He well knows how needful are meditation and prayer, to keep Christ's followers aroused to resist his cunning and deception. By his devices he would divert the mind from these important exercises, that the soul may not lean for help upon the Mighty One, and obtain strength from Him to resist his attacks."—" Testimonies," Vol. I, p. 295.
Wesley and Knox brought about the Reformation of their day through the mighty intercession of prayer. The great, final reformatory message of the third angel which is due to the world to-day, will burst forth in power and glory as men of God enter into the secret of a life of power.
Takoma Park, D. C.
The Nature and Object of Prayer
By W.A. SweanyThe call to prayer — the appeal to ministers and Bible workers to engage in definite, periodic, personal communion with God through prayer — is most timely. It is a forward move into a richness of experience hitherto unknown, and I, for one, am determined not to be left behind.
In my meditations on the true nature and object of prayer, a number of questions have taken form in my mind, the answer to which I have searched for and found to my satisfaction. Possibly the findings may meet the need of some other fellow worker and participant in daily and special intercession.
Just what is the nature of prayer? Not all the weight of water in the great reservoir far up in the mountain gorge, not all the pressure of the powerful pumps at the waterworks, can quench my thirst unless and until I turn the tap that permits the water to flow to me. Even so, " prayer is the opening of the heart to God," the turning of the tap that permits the inflow of the life-giving, refreshing, strengthening, thirst-quenching water of life. My soul-poverty must remain unrelieved until I turn the key to unlock the storehouse in which is an ample supply. " Prayer is the key in the hand of faith to unlock heaven's storehouse, where are treasured the boundless resources of Omnipotence."—" Steps to Christ," pages 97, 99.
By the very act of eating and drinking there is brought to the starving, famished man immediate sense of relief, satisfaction, and renewed strength, long before digestion and assimilation bring to him their full benefits. In like manner, " prayer brings the heart into immediate contact with the Wellspring of life, and strengthens the sinew and muscle of religious experience." Prayer is the breath of the soul." " It is only at the altar of God that we can kindle our tapers with divine fire." (See " Gospel Workers," pp. 255, 254.) This is the nature, purpose, and effect of prayer.
What change does prayer effect in God or man? " Prayer is not to work any change in God; it is to bring us into harmony with God."—" Christ's Object Lessons," p. 143. " Prayer does not bring God down to us, but brings us up to Him."—" Steps to Christ," page 97.
Does not God know what I need? " Your heavenly Father knoweth that ye have need of all these things," said Jesus. Matt. 6: 32.
Why, then, should I try to inform Him of my need? We cannot inform Him of anything, for He knows all things; therefore, we should not try to do so. Prayer is not informing God of our needs; it is communing with Him concerning them, and expressing our readiness and desire to have our needs supplied.
Does my prayer make God willing to do something which He would not do if I had not asked? — No, our prayers do not make God willing to do anything for us, but they do make it possible for Him to do for us that which He longs to do but cannot until we are willing and ready to receive it.
Can I, by begging or imploring, change the mind of God? No, we cannot in any way change God's mind, plan, or purpose; but through prayer we can make it possible for Him to carry out His mind concerning us.
Does prayer tend to overcome reluctance on God's part? — God has no reluctance to be overcome. Rather, He enjoys giving to us, more than we enjoy giving to our children. Prayer overcomes and removes from us reluctance and every other hindrance to receiving His blessing.
With that disciple of old, to whom Luke refers in verse one of the eleventh chapter of his Gospel, we earnestly appeal, " Lord, teach us to pray."
Hamilton, Bermuda.
Man's Helplessness in God's Work
By Frederick GriggsThe carpenter's tool is helpless save in the hand of the workman. Just so truly is man a helpless tool for the accomplishment of the work of God. There is in man no power whatsoever with which to do God's work effectually; all depends upon the divine Workman who sees fit to employ the human tool for the accomplishment of His purpose.
" Shall the ax boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it?" is the inquiry by which God, speaking through the prophet Isaiah, seeks to rebuke the vainglory of man in the accomplishment of the divine purpose. How absurd would be the situation, should the tool endeavor to direct and determine its own usefulness. And yet how sadly similar is the situation when those whom God has commissioned to proclaim His message of warning, rely upon their own ability and strength. They should recognize that their own-strength is utter weakness, and submit to be used by the Source of all strength, and wisdom, and righteousness, just as the tool is submissive in the hand of the workman for the accomplishment of the design.
God has sent the Holy Spirit into the world to use the human instrument for the accomplishment of His work. The command to " Go " is vitalized and made possible by the enduement with power from on high; and God's purpose in sending is that " ye shall be witnesses unto Me." But before witnessing, an individual experience is to be realized: " Ye shall be baptized with the Holy Ghost." A witness is qualified only on the basis of knowledge. He may tell only what he knows. He is not to set forth a theory, but an experience. The gospel witness, first, last, and always, is to testify of personal experience in the complete salvation from sin which attends the baptism of the Holy Spirit.
The work of the gospel ministry is not in any sense a mere profession, such as the practice of law or of medicine. The gospel ministry is a sacred calling, a royal commission from the mighty God. Its accomplishment is not by human attainment or effort, but wholly and entirely by submission to be used by the third person of the Godhead, the Holy Spirit. Man is the tool, the Holy Spirit is the workman who uses the tool in meeting the design of the Great Architect.
As Christ talked with His disciples the night before His crucifixion, He instructed them concerning the work which was to be carried on in His absence, and He told them of the coming of the Comforter, the Holy Spirit. " When He is come," said Jesus, " He will convince [margin] the world of sin, and of righteousness, and of judgment" Christ did not tell the disciples that He expected them to convince men of sin or convert them to righteousness. This is the work of the Holy Spirit. The part which the disciples were to act was as witnesses; they were to tell what they knew to be fact; and through such witnessing the Holy Spirit would bring conviction to hearts.
It is not through man's effort, whatever may be his gift of oratory, logic, or musical ability, that conviction of sin is brought about. It is the Holy Spirit, the Comforter, who convinces the world of sin. But man is the instrument through which the Holy Spirit is to work for the accomplishment of this purpose. Christ introduced the Holy Spirit to His disciples in the following words, " Ye know Him; for He dwelleth with you, and shall be in you." This third Person of the Godhead, the Holy Spirit, was not to be sent as a visitor, to encourage and help the disciples do a special work at a special time, after which to take His departure until another occasion required His presence. No, praise God, the Holy Spirit is sent to abide in the life continually, enabling those who receive Him to live the divine life and to perform every work, large or small, in the power of His strength.
In specific reference to the manner in which the Holy Spirit would operate through the life of the disciple, Jesus said, " He shall not speak of Himself." What a rebuke is this to many engaged in the sacred ministry! We may not audibly prate of ourselves, yet too often self is made so prominent in all we say and do as to cause those with whom we are in contact to see and hear only the human instrument — the preacher, and not Christ. It is so natural to be greatly concerned about what the audience think of us, rather than concerned about what the people think of Christ. And when this is the case, the preaching becomes our message instead of His message, and lacks convicting power.
Not only does the Holy Spirit " not speak of Himself," but the Saviour said, " Whatsoever He shall hear, that shall He speak." As the Holy Spirit listens to hear the message which Christ would have Him convey to us, so we are to listen for the' message which the Holy Spirit is to impart through us to lost men. We have no message of our own; we are not to speak of ourselves, but what we hear, what we experience, that we must speak as a true and faithful witness. And when the message comes from the true Source, it brings conviction to the heart of the hearer, and leads to action.
Christ is the Master Workman, man is the tool through which the Holy Spirit operates. Is there, then, ne need of giving attention to the tool? Is there no need of oratory, logic, music; no need of language study and its proper use; no need of a broad, general knowledge of science and the affairs of the world; no need to plan carefully for the location, the advertising, and all the physical features of a series of meetings; no need to exercise care in regard to proper dress and manner? Most certainly there is need of the greatest care on all these points, for the accomplishment of effective evangelism! But let it ever be remembered that all such things are but useless trappings without the unction of the Holy Spirit. Our appeal does not lie in anything material, .however necessary these material things may seem to the conduct of our work. Our appeal is based on that which we have heard as a direct message through the Holy Spirit and which we have made our very own through experience. It is such an appeal which constitutes the " loud cry " of the third angel's message.
It was the declaration of that which the early disciples had seen with their eyes, had heard with their ears, and had experienced in fellowship " with the Father, and with His Son Jesus Christ," which brought the great harvest of souls in the early church. So it will be in the last church. The disciples were helpless without the Holy Spirit. Just so helpless are we in this day. The marvelous results of Pentecost could not have been known until the life of each disciple had been filled with Pentecostal power. So in this day there will be a return to Pentecostal experience when the Holy Spirit is permitted to fill the life of each disciple. The early disciples were strong only in His strength. Let us learn the lesson which is so clearly set forth for our instruction.
Shanghai, China.
From the Spirit of Prophecy
I Am instructed to say to my fellow workers, If you would have the rich treasures of heaven, you must hold secret communion with God. Unless you do this, your soul will be as destitute of the Holy Spirit as were the hills of Gilboa of dew and rain. When you hurry from one thing to another, when you have so much to do that you cannot take time to talk with God, how can you expect power in your work? . . . Commune with your own heart, and then commune with God. Unless you do this, your efforts will be fruitless, made thus by unsanctified hurry and confusion.—" Gospel Workers," page 272.
The greatest victories to the church of Christ or to the individual Christian, are not those that are gained by talent or education, by wealth, or the favor of men. They are those victories that are gained in the audience chamber with God, when earnest, agonizing faith lays hold upon the mighty arm of power.—" Patriarchs and Prophets," page 203.
