Getting Even?

"I'll get even with that fellow if it takes ten years!" Thus declared a man about another who had wronged him, as his eyes flashed with anger and his teeth set firmly with resolve. In his heart he determined to do his enemy as great an injury as his enemy had done him. "Get even," I thought; "what does it mean to get even?" Then appeared before my mind's eye, a view of the various classes of humanity, each person in the scale of morality where his life had placed him. 

I saw the Christian on God's plane of holiness and truth. Far below him stood the moral though unchristian man. And down, down, step by step, my mental eye beheld man to the lowest depth of moral degradation. Vile and wrong deeds always degrade man to a lower state. Every evil deed, word, or thought lowers us in moral being. If someone has done evil toward us, he has lowered himself by that act; and for us to decide to "get even" by a similar act toward him is for us to decide that we will lower ourselves to his level. To "get even" means to get on the same level. It means to a base and degrade us. If we "get even," we are as bad as he, and worthy that others look upon us with the same feelings with which we regard him. 

If you want to get even with anyone, do not choose someone below you but someone above you in moral attainments, and labor to attain to his height, instead of the other's depths. This will ennoble you, make you better, and be worthy of a rational being. The principle of revenge has no part in Christianity. God refuses to let us avenge ourselves, no matter what the provocation nor how good the opportunity for vengeance. He says, "Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God's wrath, for it is written: "It is mine to avenge; I will repay," says the Lord. On the contrary: "If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head." Do not be overcome by evil but overcome evil with good." (Romans 12:17-21). "Make sure that nobody pays back wrong for wrong but always try to be kind to each other and to everyone else." (1 Thessalonians 5:15)

When one who is a Christian so far forgets what is right that he stoops to take vengeance he is then upon the level of the sinner who did him evil, and is himself a sinner, and is fallen from his high position to the level of sin! God forbids us to threaten to "get even" with anyone. "Say not, I will do so to him as he has done to me, I will render to the man according to his work" (Proverbs 24:29). The spirit of Christianity is to render good for evil, blessing for cursing, and love for hatred. The blood of Christ will wash away the "get even" disposition from us; and until we are thus cleansed, let us not presume to call ourselves by that holy name of Him who "did not retaliate when he was insulted, nor threaten revenge when he suffered. He left his case in the hands of God, who always judges fairly." Good is stronger than evil. Evil used against evil, only begets eviler; but we may "overcome evil with good." 

I once asked a man why he did not become a Christian. He replied that there were so many in his business who were trying to get the financial advantage of him, that he could not do right but must do the same with them or he could not "keep even." But let us see what it really means to be "even." If a man lies about me, and to get even I lie about him then we are even. He is a liar, and I am a liar both on the same plane. He is going to the judgment to give account for his lie, and so am I for mine we are even again. If he does not repent, he will go to Hell for lying; and if I do not repent, I shall go, too. Yes, we may get even but I would rather not be so. If a man tricks me out of ten dollars, to get even I must watch my chance to do likewise to him. If I do not try to trick him to get even, he may have more money in his pocket than I; but if I turn the matter over for settlement to Him who said, "Vengeance is mine I will repay," (Romans 12:19) when the final account is rendered, I shall be ten dollars or more ahead. 

Let us not endeavor to be "even" with our enemies by taking vengeance but let us do right and win them to the gospel by overcoming evil with good. Let us get even by raising others up instead of lowering ourselves to their sinful level. Be a blessing to all. Set a right example. 

[Charles Naylor]

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Getting Even!!

"I'll get even with that fellow if it takes ten years!" Thus declared a man about another who had wronged him, as his eyes flashed with anger and his teeth set firmly with resolve. In his heart he determined to do his enemy as great an injury as his enemy had done him. "Get even," I thought; "what does it mean to get even?" Then appeared before my mind's eye, a view of the various classes of humanity, each person in the scale of morality where his life had placed him. I saw the Christian on God's plane of holiness and truth. Far below him stood the moral though unchristian man. And down, down, step by step, my mental eye beheld man to the lowest depth of moral degradation. 

Vile and wrong deeds always degrade man to a lower state. Every evil deed, word, or thought lowers us in moral being. If someone has done evil toward us, he has lowered himself by that act; and for us to decide to "get even" by a similar act toward him is for us to decide that we will lower ourselves to his level. To "get even" means to get on the same level. It means to abase and degrade ourselves. If we "get even," we are as bad as he, and worthy that others look upon us with the same feelings with which we regard him. 

If you want to get even with anyone, do not choose someone below you but someone above you in moral attainments, and labor to attain to his height, instead of the other's depths. This will ennoble you, make you better, and be worthy of a rational being. The principle of revenge has no part in Christianity. God refuses to let us avenge ourselves, no matter what the provocation nor how good the opportunity for vengeance. He says, "Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God's wrath, for it is written: "It is mine to avenge; I will repay," says the Lord. On the contrary: "If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head." Do not be overcome by evil but overcome evil with good." (Romans 12:17-21) 

"Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else." (1 Thessalonians 5:15) When one who is a Christian so far forgets what is right that he stoops to take vengeance he is then upon the level of the sinner who did him evil, and is himself a sinner, and is fallen from his high position to the level of sin! God forbids us to threaten to "get even" with anyone. "Say not, I will do so to him as he has done to me, I will render to the man according to his work." (Proverbs 24:29) 

 The spirit of Christianity is to render good for evil, blessing for cursing, and love for hatred. The blood of Christ will wash away the "get even" disposition from us; and until we are thus cleansed, let us not presume to call ourselves by that holy name of Him who "did not retaliate when he was insulted, nor threaten revenge when he suffered. He left his case in the hands of God, who always judges fairly." Good is stronger than evil. Evil used against evil, only begets more evil; but we may "overcome evil with good." (Romans 12:21)

 I once asked a man why he did not become a Christian. He replied that there were so many in his business who were trying to get the financial advantage of him, that he could not do right but must do the same with them or he could not "keep even." But let us see what it really means to be "even." If a man lies about me, and to get even I lie about him then we are even. He is a liar, and I am a liar both on the same plane. He is going to the judgment to give account for his lie, and so am I for mine — we are even again. If he does not repent, he will go to Hell for lying; and if I do not repent, I shall go, too. 

Yes, we may get even but I would rather not be so. If a man tricks me out of ten dollars, to get even I must watch my chance to do likewise to him. If I do not try to trick him to get even, he may have more money in his pocket than I; but if I turn the matter over for settlement to Him who said, "Vengeance is mine I will repay," (Romans 12:19) when the final account is rendered, I shall be ten dollars or more ahead. Let us not endeavor to be "even" with our enemies by taking vengeance but let us do right and win them to the gospel by overcoming evil with good. Let us get even by raising others up instead of lowering ourselves to their sinful level. Be a blessing to all. Set a right example. 

[Charles Naylor]

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"God Hates"

What is God's attitude toward unregenerate man?  It has been said that God hates sin, but He loves the sinner. Is this true? 

Let us hear the voice of inspiration: 

"You hate all workers of iniquity The Lord abhors murderers and deceitful men!" Psalm 5:5, 6 

Does that express an attitude of love on God's part? 

Again, we read, "The LORD examines the righteous, but the wicked and those who love violence, His soul hates. On the wicked He will rain fiery coals and burning sulfur; a scorching wind will be their lot!" Psalm 11:5-6 

"Because they did all these things, I abhorred them!" Leviticus 20:23 

"I will destroy your high places, cut down your incense altars and pile your dead bodies on the lifeless forms of your idols, and I will abhor you." Leviticus 26:30 

"And when the LORD saw it, He abhorred them!" Deuteronomy 32:19 

We read further, "God is angry with the wicked every day!" Psalm 7:11 

"The LORD detests all the proud of heart. Be sure of this: They will not go unpunished!" Proverbs 16:5 

God is not so meek and indulgent that nothing will arouse His indignation. He hates all that is sinful. He could not love righteousness, without hating iniquity. He could not love the righteous, without hating the wicked. To love both, would be to abolish all moral distinctions. Of the impenitent sinner it is said, "The wrath of God abides on him!" (John 3:36) 

It is only sin that renders him hateful, but man is responsible for his state of sinfulness and chooses evil; therefore, to deal with the sin, God must deal with the man. Not only does God hate man's sin, every sinful word, thought, and deed--but He also hates every evil desire. The natural man loves evil. That love of evil, which is a part of his nature God abhors! All desire that runs out after impurity or for that which is unholy merits and excites God's indignation and abhorrence. 

Every evil ambition that arises in his soul, repels God. Every evil disposition, every evil feeling, hatred, envy, malice, revenge, selfishness, pride, jealousy, deceit, hypocrisy, and all the long catalog of evil things, of which man's heart is the source are obnoxious to God. All tendency to oppose the will of God, all rebellion at His providences can only excite hatred in God. God can love only what is pure and holy. All else He hates and must hate with all the strength of His righteous character! 

 [Charles Naylor]

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The Sweetest Juice

There is an oriental proverb which says, "The first juice that flows from the grapes, is always the sweetest; crushed grapes are sure to give out the flavor of the skin." Recently my eyes fell upon this proverb and it set me to thinking. How many sermons nature preaches to us! How many things in the spiritual world, have their counterpart in natural things! When I thought of the sweet, luscious grapes cast into the wine press, bursting of their own weight and the sweet juice running out without the application of external pressure, I thought of the difference between two kinds of service.

I thought how many Christians are urged on to service by a feeling of duty. I remembered how many times in my own life I had felt that I ought to do something, or that I must do something and had acted from that consideration. To be sure, there is a blessing in even that kind of service. There is the sense of having done one's duty. There is the sense of having filled God's requirement. There is a sense of being blameless in the matter. 

But ah, how much richer and sweeter and fuller the service that is the outpouring of love, the service that flows out by itself from a heart bursting with love that pent-up love which, when it reaches out and finds an avenue of service, delights in that service! How the heart is enriched by doing such service! How love rejoices at the opportunity! How the joy-bells are set ringing!

On the other hand, the service that is "squeezed out" is like the wine when the powerful pressure is applied to the grapes. There is a different flavor in the wine; there is a different flavor in the service, and that different flavor detracts from the quality, both of the wine and of the service. Service that is based on duty is always in a measure compulsory, but service that is the out-flowing of love runs ahead of duty and is always free. It feels no compulsion, but the compulsion of desire. It is its food to do the will of the Father, its delight to anticipate his will. It seeks opportunity to expend itself. It does not have to be coerced nor constrained. There is no reluctance in it.

Paul laid down a basis for acceptable service saying, "Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work." (2 Corinthians 9:7-8). 

Here we find three elements that enter into service, or three kinds of service. Paul is applying it especially to giving, but the principles apply to every kind of service. We are to give as we purpose in our hearts, but this purposing may be in three different ways: 

1. It may be grudgingly, that is reluctantly, with a feeling that we would be glad if we did not have to do it; that we would be glad if God did not ask it, or that we would be glad if there were no necessity of its being done. Such a disposition of mind would prefer that there were no need for service, but since there is to be service, it will give, but it would prefer to withhold.

There are so many who serve in this way. There are things that must be done for the cause of Christ. There is need of accomplishment, but the lips and if not the lips, then perhaps the heart, says, "Oh, I wish it did not have to be done"; or, "I wish someone else would do it." However, even then they may purpose to do it since it has to be done, but there is little joy or sweetness in such service.

2. Again, there is the service of necessity, a feeling that if I do not do certain things, then God will condemn me and my conscience will condemn me, or my brethren or my neighbors will condemn me; and so, to retain God's favor and the approval of my conscience and the confidence of my fellow men, I feel under the necessity of giving or serving, and thus I serve. 

How many people there are who do things because they feel that they cannot be easy in their conscience if they do not! Well, they have their reward, even for such service. It is the reward of an approving conscience. But how little either of these two forms of service is acceptable, either to God or to ourselves! We have within ourselves a consciousness that such a service is not the kind of service that can be freely given or freely received. It is better than no service, but how much better service than this we are capable of giving!

3. The third sort of service which men purpose to give is expressed this, "God loves a cheerful giver." It is the unforced giving, the uncompelled service, that enriches both the server and the one served. Cheerful, ready, willing service brings immediate reward but such service is never done with a view to receiving the reward, for the service is counted higher than the reward. 

But there is something that lies behind willing service. This is set forth in the eighth verse: "God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work." Willing service has a background of grace, and that is just the reason willing service is always an easy service. The task may be difficult; it may require the exertion of all our powers and determined perseverance; but if there is a willing mind, then the service is easy, because the ease of the service lies in the willingness with which we undertake the task. 

Often service is hard because there is lack of grace, and grace is lacking because willingness is lacking; but if there first is a ready mind to serve then grace makes service easy. God is able to make all grace abound toward us, and he will do so if there is the ready mind and the open heart to receive it. 

But the reluctant mind is a barrier to grace that leaves the heart void. Whatever service may be rendered is a compulsory service, a wine that has in it the taste of the skins of the grapes.

What is the voice that speaks in our heart today? What does it say to us? The sense of duty says, "I must." Grace and love say, "I may." In the one case is the urgent necessity, in the other case, is the glad joy of love because its desire is gratified. Which voice is in your heart? Which prompts you to action? Is it I must or I may?

[Charles Naylor]

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Our Blessed Hope!

Yesterday a funeral passed our home. The solemn procession moved slowly onward toward the cemetery gate a few squares away. The muffled sounds of the passing cars of a funeral cortege as they pass my window, always tell a melancholy tale. A beloved voice is silent forever to earth. A heart has ceased to beat. A life has reached its end. Solemnly the words "Dust to dust, and ashes to ashes" are spoken. The mourning friends go their way. Only a newly made mound in the cemetery remains to tell the story.

What, is this all? Is dust to dust and ashes to ashes the final end of the being who was once vibrant with life and joyous with vigorous energy? To every soul there comes the age-old inquiry, "If a man dies shall he live again?" Time summons all, both rich and poor, both high and low, both great and small, to stand before the open grave and to answer in their inmost souls this old query. Let us follow the quiet procession, and let us inquire of each comer, what is his hope for the future? 

Here comes a modern Sadducee. He is a materialist. He does not believe in spiritual realities. To him, man is only brother of the beast. Death ends all. As one such said to me, "A man is just like a horse; when he dies, that is the end." The open grave closes above the form beloved to him, and leaves him bereaved of hope. To him, life comes to its end upon a great cliff, beyond which there is nothing but space. To him the grave is a melancholy place. It is the end of all his plans and dreams, of all his hopes and expectations. When those whom he loves go from him at the call of death it leaves only a measureless void which nothing can ever fill, and which he never expects to be filled.

Behind the materialist comes the atheist, with eyes downcast. To him there is no God, no power which can say to death, "Stand back." For him there is no voice of consolation or of comfort. Hope is dead her voice is no longer heard. Next in order comes the deist. He believes in God, but the God in whom he believes is a faraway, unknown being who has no part in the life or death of man, who has no interest in what concerns him, a God who has gone off and forgotten mankind. The deist pauses beside the newly made grave. This to him is the end of all. He also is without hope beyond it.

After him an agnostic draws near. He does not know; he cannot find out. Perhaps life has not come to its final conclusion; he does not know. There may be something beyond the grave; he cannot tell. He knows nothing for certain. He is in doubt about everything. He knows no way to resolve his doubts. And so he stands before the newly made grave, and the wreath that he places upon it, is bewildering question.

Next comes the infidel. Perhaps there is a sneering smile upon his face. Frankly, he does not believe. He knows the Bible says that there will be a resurrection, but in his judgment, the Bible is not God's book. So he believes only what it pleases him to believe of the present or the future. Perhaps he believes in immortality, but what does he believe of it, and upon what grounds does he believe it? If he believes in the resurrection, he does not know why he believes it. His hope has no true basis. He rejects the only basis that is given him, and so if he will but admit it, he must, like the agnostic, only question.

Next comes the philosopher. His philosophy may show him there is a life beyond the grave. It may say to him that since the race believes in immortality, since they have an inner consciousness of immortality, and since so many things in nature seem to argue from analogy that there shall be a resurrection he may conclude there is a resurrection, that there is a life beyond the grave. But what that life is like, or whether it is a certainty he cannot tell. His philosophy falters. It is insufficient. And he, like those before him, he is left to question.

Next comes the scientist. His science has not found the human soul. He does not know it as an entity. He cannot weigh it or measure it. The laws of chemistry do not reveal it. He finds strange things in man which he cannot explain. But they do not tell him of immortality. He does not know from his science, whether there is anything beyond the grave.

Behind him comes the worldling, who finds his all in self, or pleasure, or riches, or fame. He lives for this world alone. He has not stopped to inquire about eternity. He has been quite content to occupy himself with the things of the present life. He has scarcely thought about anything beyond the grave. Indeed, he will not let the thought of the grave come into his mind when he can help it. Perhaps he believes in immortality in a casual way, but it seems as nothing to him. It is unreal, uncertain; and if he has a dim, vague hope, it is a hope based on nothing trustworthy, nothing that can be the real basis of a hope. And he, like those before him, is one of those whom the Bible pictured as "having no hope."

Look again at this company and you will see them all silent before the newly made grave. No voice comforts them; they have no words to comfort another. For them, death is a leap into the dark. Beyond is only the great unknown. Only the Christian has hope in his death. His hope in death is not a hope in himself. His hope is in a person, the Lord Jesus Christ he who was dead, but is alive forevermore. He believes in him who said, "I am the resurrection and the life: he who believes in me, though he were dead, yet shall he live." And this hope is called our "blessed hope," it is the one great hope of the Christian. 

As we have this hope, death has no terrors for us, and we can say, "O death, where is your sting? O grave, where is your victory?" And so it comes that believing this, so many Christians go down into the valley of the shadow of death, with a smile of joy upon their countenances and with an unwavering faith in their hearts. Only the eye of faith sees beyond the grave. Only the tongue that speaks through faith, has words to break the silence with the clear joy tones of triumph. Faith stands before the newly made grave, and falters not. And the Christian, though sorrowful, is always rejoicing for with the eye of faith he sees beyond the present into the glorious eternity, and his heart doubts not.

The Christian hope looks forward in expectancy of the coming of Jesus our Lord (Titus 2:13). We have hope in him, not merely for the present life, but for the life which is to come (I Corinthians 15:19; Acts 24:15). Through him we look forward to being "children of the resurrection," hoping and believing that it shall be according to his word that we shall nevermore die and that we shall be equal to the angels, that we shall possess everlasting life through the eternal ages and dwell at the right hand of God.

This hope of eternal life is not a new thing. It is older than the world. Paul speaks of the "hope of eternal life, which God, who cannot lie, promised before the world began" (Titus 1:2). God planned eternal life for us. He promised it to us before we had an existence. And so we look forward with eager expectancy goes beyond the grave, and rejoices in the eternal ages of God. This is the blessed hope, the anchor of the Christian soul!

[Charles Naylor]

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Stealing The Sunshine

It is related that it was the custom of the teacher of a certain kindergarten to have one of her pupils mark on the blackboard each day to represent the weather. She had colored crayons, and different colors represented the different kinds of weather: white for snow, gray for cloudy, yellow for sunshine, etc. A child was permitted, as a reward of good conduct, to go each day and make the drawing on the board to represent that day's weather.

One day a little boy was permitted to go to the board for this purpose. In looking in the crayon box, he failed to find the yellow crayon, which represented the sunshine. After looking vainly, he cried out, "Somebody has stolen the sunshine."

Somebody had taken away that which represented the sunshine. And so there are "somebody's," and all too many of them in the world, who take away the sunshine from someone's life. Many lives are dark and sad, not because of what the people themselves do but because of what others do.

It is true that we often shut out our own sunshine. Our own conduct often plunges us into darkness, sorrow and grief if we do not follow God's will. But there are many who do right themselves and who might have sunshine if others would give them an opportunity. How many families are unhappy, where they might be happy! How many husbands and wives make their companions unhappy, and often very miserable when there is no need of it! How many parents darken the lives of their children! How many children bring sorrow and suffering to their parents! How often brethren and sisters in the church cast a shadow over someone's life!

They become sunshine thieves! They steal someone's sunshine, and worst of all they are no better for it themselves, but worse. If a man steals because he is hungry or has not sufficient clothing, we can more easily excuse him than we can the one who steals when he has no such need. So the one who takes the sunshine from any life by any act that is not necessary or that serves no good purpose, is entirely inexcusable. Not a thing can be said in approval of his conduct.

One way of stealing people's sunshine, is to criticize them. When a person feels that he has done his best, he naturally feels that what he has done merits approval. But if, instead of this he receives criticism, if someone makes light of his work or sneers at what he has done he feels discouraged. He feels like not trying again. All the pleasure he had in his work, has gone. The critic has stolen his sunshine, and the critic is not helped thereby.

It is true that some things must be criticized. Some people's conduct must be criticized. But there is always a way to do this that will be encouraging instead of discouraging. If we must criticize someone's work, let us do it in a helpful way. Let us first point out the good qualities in it. Let us say what we can in praise of it. Let us give our approval as far as approval can be given. Then let us suggest that it might have been done better another way; or, "You can improve on this particular part thus." Or, "Do you not think it would be better to do this part of it thus?" or, "Did you ever try doing it this way?"

This is constructive criticism. This is criticism that does not discourage. This is being helpful, rather than hindering. So if you must criticize people, be sure not to take their sunshine from them in doing it. Approval encourages. Condemnation discourages.

Another way that sunshine, is stolen from people is by whispering forebodings. Some people are always looking forward to the future with the expectation that something bad will happen. There will be trouble; there will be sickness; something bad is going to happen what gloomy prophecies they make. They are always throwing cold water on everything. They are always saying, "Look out now, you have to watch people."

Oh, yes, reader, you know people of this sort. They are always croaking like a raven; they are always prophets of evil. The atmosphere about them is always discouraging. No matter how bright the prospect before them or anyone else, they are always ready to say: "Oh, yes, but just wait, something bad will happen." This, that, or the other will spoil things, and they are ready with their gloomy prophecies at any moment. Some of these people are glad to do something to make their prophecies come true. They take pleasure in making things more difficult for others.

We cannot afford to take any of the brightness or joy out of the life of anyone not even a little child. Let us increase the sunshine, instead of diminishing it. Let us add to the sum of joy in the world. Let us lift up, and not cast down.

[Charles Naylor]

Ephesians 4:31-32 … Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:   And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.❤

The Easiest Way

A farmer was passing through his field one day when he observed a hole in the fence. As he was weary from his labors, instead of properly repairing the fence he stuck a piece of a rail in the hole and went his way. The next morning he found half a dozen hogs in his cornfield and spent an hour or so getting them out and making proper repairs on the fence. Considerable destruction had also been done in the field to the growing crop. He had taken the easiest way, as it seemed but in the end it proved to be the hardest way.

A timberman broke his log chain. Instead of having it properly repaired he took the easiest way, as it seemed to him, and fastened the chain together with wire. A few days later he was some miles from home loading logs when the repaired place in the chain broke. This time he had no wire, so he was compelled to unhitch his team and go several miles to the repair shop and lost nearly a half day of valuable time.

Doing things the easiest way, often proves to be doing them the poorest way, the costliest way, and in the end the hardest way. The farmer who does this, may be known by the looks of his barnyard and buildings. The merchant who does this, comes to bankruptcy. The mechanic who does this, loses his job. In the spiritual life, though, many follow these examples, even when they know the outcome cannot be good. They see some duty they ought to do, but they let it go undone. They see some progress they ought to make that would require an effort on their part, but they just let go and risk all, hoping that someway, somehow it will come out all right anyway. 

How easy it is to say, "Oh, just let it go!" This is the easiest way for the time being but in the end, is it really the easiest way? Are not such people constantly reproached by their conscience for their neglect? Do they not miss the joy and peace and satisfaction of heart which come from the knowledge of duty well done? Is not the loss of an approving conscience in these matters, greater than the effort it would take to do duty and to do it properly? Neglect in the present, just letting things drift makes the future harder. It robs one of a thousand blessings. It often fills the soul with regret and sometimes with remorse. So the easiest way cannot be neglect of duty. Neglect of opportunities, neglect to measure up to God's expectations or the expectations of our brethren, while it may be easy for the moment is harder in the end and often becomes disastrous. 

So when in spiritual things you are tempted to say, "Just let it go," whether you say it to another or say it to your own soul means that you are choosing the hardest way in at least nine cases out of ten. The present ease, will mean future hardness, and usually dissatisfaction and regret. The easiest way of all is to do what ought to be done, when it ought to be done, and in the way it ought to be done. Then the conscience and the mind are at rest and we feel a gratifying sense of satisfaction in duty well done. When we do attempt a thing, whether it be some labor, some duty toward others, self-cultivation, or whatever it may be, we are many times tempted to choose the method that requires the least labor, without regard to the final results. We feel we must do something, but perhaps there is not a willingness to exert oneself to the extent necessary to do the thing the best way.

The artisan who does this, soon has the reputation of being a poor workman. The farmer who does this, raises poor crops. The preacher who does, this preaches poor sermons. The Christian who does this, is not a progressive and thoroughly happy and blessed Christian. What is really easiest in the end, is that which is best. When we use the best method then we get the best results. When we slight our work, then we always pay dearly for our attempt to do things the easiest way.

When one of those neglectful Christians who does things the way that seems the easiest for the moment, gets sick or gets into serious difficulty or under a heavy trial, he pays very dearly for his indolent attitude hitherto. He is where he needs grace and strength, where he needs to be vigorous and strong, where he needs a good conscience and a confident assurance. He does not have these. Therefore, his battle will be much harder to win, and his difficulties will be harder to overcome.  He wonders why his trials are heavier than those of others. The trouble is, that he has weakened himself by taking the easiest way. He has neglected to strengthen the weak places. He has omitted doing what he knew he ought to do, and now he must pay the full penalty for it. His past ease, must now be corrected by great labors. When we slight the present, we rob the future. When we rob the future, we incur a debt we must surely pay in that future day. Many have repaid such debts with tears and heartaches, with sorrows and struggles, with defeats and sometimes with disasters. How much easier it is in the end, when we have done things properly all the way along!

Sometimes people think the easiest way is the way that requires the least sacrifice. They know it would be better if they would sacrifice something to gain the end desired, but they refuse to sacrifice, and take the easier way. They miss the reward of sacrifice. They miss the satisfaction of work well done and often regret not having made the sacrifice.  Sometimes to do things as they ought to be done, requires humiliation, self-abasement, and the condition of being misunderstood by others. Those who are not willing to humble themselves, often seek for an easier way, a way which will not humiliate them but what they do can never satisfy their own souls. Whenever they think of the matter, there will be an inward unrest. There will be a sense of having come short of God's real purpose, and of having missed an opportunity of which they should have taken the fullest advantage. They have really done the thing in the hardest way—and the humiliation they shunned led to an inward humiliation that will last longer even though it was not greater at the time.

Let us do things as we ought to do them. Let us live as we ought to live, sacrifice as we ought to sacrifice, and measure up to the full standard of the truth. Then we shall have the satisfaction of duty well done. We shall have the approval of our conscience. We shall have the approval of God. We shall have that peace which passes all understanding. We shall have grace to meet our trials, temptations, and difficulties. We shall be strong in the Lord and in the power of his might.  But if we do things the easiest way then we shall be weak and faltering, we shall have a thousand difficulties we would not otherwise have, and we can never develop that rich fullness of Christian experience that we are privileged to have, if we will do things as they ought to be done.

[Charles Naylor]

Psalm 46:10 … Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.

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The Genesis of Peace

This world is full of unrest and turmoil. There is turmoil in hearts and homes, in communities, churches and nations. There is international turmoil, until the world is a seething mass of unrest. People are longing for peace, but peace can begin only when the turmoil in the world is removed, and it is removed only by the eradication of its cause. Unrest, wherever found, indicates irritation. Unrest is a fever. It is a symptom that something is not going right somewhere.

When there is not peace in the heart, it is because two forces are striving against each other. When the forces of nature are at rest then everything is quiet and peaceful. But when the strong wind rages across the face of the sea then the wild waves toss and roar. When it wrestles with the mighty forces then they sway and creak and strain. So it is in the human heart, in the family, the community, the church, the nation, and between the nations. Where there is not peace, it is because there is irritation, and the only way to bring peace is to remove the source of irritation.

If we do not have peace with God, it is because there is something causing irritation in the heart.  One thing that causes irritation and destroys peace, is SIN. We never can have peace with God, with sin in the heart. The soul can never be at rest with that quiet peaceable rest, while indulging in sin of any sort or while sin that has been indulged in is un-repented of. But there is a remedy for sin. That remedy is available today. So, reader, if your heart is not at peace with God because of sin, you may get that source of irritation out of your heart by confessing it and taking God's way out. Do this at once then his peace will fill your soul.

Another source of irritation in the soul is UNBELIEF. It is destructive of peace; so if we will have peace with God, calmness and rest in our souls, we may find it if we will believe in God. There is a sweet rest of soul that comes from trusting God, a peace that may be known in no other way than by trusting. The doubts and fears that irritate and trouble, that destroy the peace and bring heaviness, discouragement, and sometimes almost despair will vanish when belief comes into the heart; and peace like the calm after a great storm will settle down over the soul. But peace cannot come so long as unbelief irritates and annoys the soul.

Another thing that prevents peace in many a soul is SELF-WILL. There is a lack of submission to God's will, and so the relation with God cannot be a relation of peace and sweet confident trust. To have peace, we must rid ourselves of self-will. We must submit ourselves to the will of God. We must say from the bottom of our heart, "Not my will, but may Your will be done." We must be willing actively to engage in doing his will. Then the peace of God which passes all understanding, will keep our hearts and minds, and we shall know the blessedness of true rest of soul. 

Self-will is the cause of the lack of peace that exists in many families. This one feels he must have his way; that one feels she must have her way; and so there is a clashing of wills that brings irritation, unrest, dissatisfaction, and results in ill feeling, resentment and bitterness. 

Self-will brings unhappiness wherever it operates. Self-will is selfish; it is inconsiderate of others; it asserts its own right, to the exclusion of the rights of others. It will have its way, but when it has its way, it brings sorrow and unrest. Peace flies away from self-will. Peace cannot abide in the same heart or in the same home, with this destroyer of happiness.

Self-will in the church is the cause of more trouble than any other one thing. That disposition to demand that things go the way we think they ought to go, and the setting up of our will above the will of others, the winning of our way—may give us temporary pleasure of a certain sort. It may give us a selfish satisfaction that comes from having our own way but it will destroy the peace of the church and the peace of our own hearts. 

Submitting our will, is the hardest thing we have to do, but it is the thing we must do before we can have true peace. Self-will is based on pride. Where there is contention in the family, in the community, in the church, in the nation, we can easily locate the trouble. We can easily find the root of the matter. The wise man tells us that, "Pride only breeds quarrels" (Proverbs 13:10). Here the destroyer of peace is traced back to his den. Excess of self-esteem, which is a form of pride, causes people to be self-willed, and self-will destroys peace.

The nations could be at peace, if they would justly esteem each other and each other's rights—but this they will not do. In the same manner, communities could be at peace, but pride brings contention. Homes could be at peace, churches could be at peace if they would get rid of that pride that breeds quarrels. It is useless to deny the source of contention. People do not feel disposed to contend, unless they have pride in their hearts. 

To be sure we must contend for the faith sometimes, but this is quite another thing. We may contend for the faith in a thoroughly peaceable manner or we may do so in a self-willed contentious manner. The latter never brings peace, but only turmoil and division.

Would you have peace with God? Do you wish rest, comfort, and happiness in your soul? God is not your enemy. His thoughts toward you are thoughts of peaceableness (Jeremiah 29:11), and he tells us that the effect of righteousness, shall be peace (Isaiah 32:17). To be at peace with God is to get rid of those disturbing elements in our own hearts and minds get rid of our sins by trusting in Christ for salvation get rid of all unbelief by taking God at his word and trusting him sincerely get rid of our self-will through the blood of Christ and through submitting our wills to God then we may have peace with God and peace within ourselves. We shall have "all joy and peace in believing" (Romans 15:13). 

But to keep this peace we must follow after the things that make for peace (Romans 14:19). We must "seek peace, and pursue it." We must do those things which belong to peace. We must hold that attitude that brings peace. Peace will begin and peace will abide when those things are removed which destroy peace.

[Charles Naylor]

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Why We Should Not Fear

We are in a world full of dangers. Perils throng around us on every side. We are in peril from disease germs, from poison, from accidents, from evil people, from the forces of nature. There are so many things around us calculated, when circumstances are favorable, to destroy our life, our health, our happiness. A thousand dangers surround us on every hand!

In the spiritual realm there is a continued conflict. It is useless to cry "Peace, peace," for we are surrounded by the forces of evil.  In the midst of this evil, is it any wonder that we should fear? Why should we not be afraid? What assurance have we of the safety of body or soul? What wonder if we shrink back from the conflicts, the trials, and the dangers of life? But God calmly looks down upon it all, sees it all, and yet says again and again to us, "Fear not!" "Be not afraid!" "Let not your hearts be troubled!" Paul says, "In nothing terrified by your adversaries." How can we help being afraid? Why should not terror take hold upon us? Why should we not shrink in dismay?

Well, there are plenty of reasons why we should not. God enumerates in Isaiah 43 some of these reasons why we should not fear. There he says to his people, "Do not be afraid." He does not say this merely to make them overlook the dangers around them, or to give them a false sense of security. He says this because they really have no reason to be afraid. 

In summing up the reasons why they should not be afraid, he gives the following: he calls himself "the Lord who created you." God created us as we are. He put us in the midst of all these dangers. We are weak because we are finite humans. God created us thus, and the fact that he created us, thus places upon him a responsibility with regard to us. If he places us in the midst of these temptations, trials, difficulties, and dangers, then will he not be responsible for the outcome? And if he is responsible for the outcome, then is he not responsible to see that conditions are such that we can meet these difficulties victoriously?  Is he not under obligation to provide for our safety?  Certainly he is.  More than that, he will not shrink from the obligation that rests upon him to provide for us.

[Charles Naylor]

Isaiah 43:1-7 …  But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.   When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.  For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.  Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.  Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;  Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. ❤

A Sure Cure For Heart Trouble

Heart trouble is a serious and highly unpleasant thing. We always feel sympathy for people who are so afflicted. Trouble with the natural heart, however, is not nearly so serious nor does it cause such distress, as spiritual heart trouble. There are two kinds of natural heart trouble: one is organic, the other sympathetic or nervous heart trouble. The first is a diseased condition of the heart. 

The second is a reaction from something else.  So in the spiritual life, there are two kinds of heart trouble. One comes from sin in the heart. In other words, it is organic heart trouble. The other is trouble that does not arise from sin, but is caused by something else. However, great suffering may come from either of these. But I am glad to tell you that I have found a specific, a sure cure for heart trouble of every kind that afflicts the spiritual man.

We are told that man is born unto trouble, and that his days are full of trouble and most of us know this to be true by personal experience. We shall always have trouble, but all people are not affected in the same way by their troubles.

Trouble takes greater hold upon some people, than upon others. Some have a way of meeting trouble and conquering it, so that it does not affect their soul-life adversely. Others are continually troubled and bothered. They do not seem to be at rest. They have little peace. They are often distressed. In other words, they have frequent attacks of heart trouble. The trouble gets hold of their hearts. It not only perplexes them and tries them, but it hinders them in their Christian life. Often they look careworn and troubled. Their countenance is a mirror of their heart. If they would tell what is in their hearts--they would be continually pouring out a tale of woe.

God meant for his people to be happy; not happy because they had no troubles but happy in spite of them.  When people realize that they are afflicted with natural heart trouble, they usually go to the doctor and get medicine.  When we have spiritual heart troubles, we ought to go to the Great Physician and get a remedy for our heart trouble.  Earthly physicians are often unable to cure heart trouble, but the Great Physician has a remedy that has never yet failed when properly used. It is a cure-all in the truest sense. There is no ill of the human heart that it cannot reach and overcome. 

Have you spiritual heart trouble? Why do you not take God's remedy? No matter what your heart's trouble, nor how much distress it has brought you God has a remedy that will be effectual in giving you not only immediate relief, but complete healing, and the fullest restoration if you will take it according to directions.  The greatest trouble physicians have, is to get their patients to take their medicine according to directions. The Great Physician has the same trouble. People want to be cured but they do not want to take his remedy as he prescribes it. They cannot be cured, if they will not follow directions but he guarantees a cure if they will be obedient and follow directions.

Do you wish to be cured of your heart trouble, whatever it is? God's prescription was brought down from Heaven nearly two thousand years ago. You have had it in your house this long time. Do you know what it is? As already stated, it will work a perfect cure. So take it for your troubled heart, and be at rest.  This great prescription is found in John 14:1. Here Jesus says, "Let not your heart be troubled." It shows that heart trouble is not necessary. It also shows that the responsibility for our having heart trouble rests upon us. He says, "Let not your heart be troubled," and that certainly signifies that we have the power to prevent heart trouble. According to Jesus, then, believing in God is a complete cure for all heart trouble. 

We may have many troubles in life. We may meet disappointments, losses, cares; friends may prove untrue, and a thousand other things may arise to trouble us; but if we truly believe in God, it will prevent these things from causing the trouble to get into our hearts in a way that affects our Christian lives and hinders us in our service to God or to humanity. Believing in God in the sense that provides a remedy for our troubles means relying on him, taking his promises to be our very own, taking them as realities to serve us just as practically and effectively as our hands or our eyes serve us. That is what his promises were meant to be to us.

Just believe in God. That is the remedy for your heart trouble. His promises will be fulfilled. He will take you through, though waves of trouble roll around you; and he will keep your heart in peace in the midst of the wildest storm or the greatest difficulty, and under the most unfavorable circumstances. But to be cured of your heart trouble, you must take his remedy believe in God.

[Charles Naylor]

Isaiah 43:1-3 … But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.  When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.

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When God Chastises

No one likes to be chastised. Any child would rather be petted than punished. The children of God are no exception to this rule. But as discipline is needed in the life of the child, so it is needed in the life of the Christian. The child who disciplines himself sufficiently, does not need very much parental discipline. In the same way, the Christian who properly disciplines himself, may not need God's discipline. But who among us properly disciplines himself in every avenue of life? All of us have spiritual blemishes and imperfections, and I suppose all of us are blameworthy at various times and to various degrees. Therefore we are told that God "chastens every son whom he receives." Again it speaks of "chastisement, whereof all are partakers."  It is, therefore, the common lot of Christians to receive chastisement from the Lord.

[Charles Naylor]

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Hebrews 12:6-7 … For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.  If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

Provers 3:11-12 … My son, despise not the chastening of the Lord; neither be weary of his correction:  For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth. ❤