In this matter of praying for the sick, I could not move in exactly the same lines as my brethren. I have been considering many things that have been presented to me in the past in reference to this subject.GCDB February 26, 1897, par. 1

Suppose that twenty men and women should present themselves as subjects for prayer at some of our camp-meetings. This would not be unlikely, for those who are suffering will do anything in their power to obtain relief, and to regain strength and health. Of these twenty, few have regarded the light on the subject of purity and health reform. They have neglected to practice right principles in eating and drinking, and in taking care of their bodies, and some of these who are married have formed gross habits, and indulged in unholy practices while of those who are unmarried some have been reckless of life and health, since in clear rays the light has shone upon them; but they have not had respect unto the light, nor have they walked circumspectly; yet they solicit the prayers of God's people, and call for the elders of the church. Should they regain the blessing of health, many of them would pursue the same course of heedless transgression of nature's laws, unless enlightened and thoroughly transformed. They solicit the prayers of God’ people, and call for the elders of the church. But little is known of their home or private life. Sin has brought many of them where they are,—to a state of feebleness of mind and debility of body. Shall prayer be offered to the God of heaven for his healing to come upon them, then and there, without specifying any condition? I say, No, decidedly no. What then shall be done? Present their cases before Him who knows every individual by name.GCDB February 26, 1897, par. 2

Present these thoughts to the persons who come asking for your prayers: We are human, we cannot read the heart, or know the secrets of your life. These are known only to yourself and God. If you now repent of your sin, if any of you can see that in any instance you have walked contrary to the light given you of God, and have neglected to give honor to the body, the temple of God; but by wrong habits have degraded the body which is Christ's property, make confession of these things to God. Unless you are wrought upon by the Spirit of God in a special manner to confess your sins of a private nature to man, do not breathe them to any soul. Christ is your Redeemer, he will take no advantage of your humiliating confessions. If you have sin of a private character, confess it to Christ, who is the only mediator between God and man. “If any man sin we have an advocate with the Father, Jesus Christ the Righteous.” If you have sinned by withholding from God his own in tithes and offerings, confess your guilt to God and to the church, and heed the injunction that he has given you,—“Bring ye all the tithes into the store-house, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open to you the windows of heaven, and pour you out a blessing that there shall not be room enough to receive it.”GCDB February 26, 1897, par. 3

Praying for the sick is a most solemn thing, and we should not enter upon this work in any careless, hasty way. Examination should be made as to whether those who would be blessed with health have indulged in evil speaking, alienation, and dissension. Have they sowed discord among the brethren and sisters in the church? If these things have been committed, they should be confessed before God and the church. When wrongs have been confessed, the subjects for prayer may be presented before God in earnestness and faith, as the Spirit of God may move upon you.GCDB February 26, 1897, par. 4

But it is not always safe to ask for unconditional healing. Let your prayer include this thought: “Lord, thou knowest every secret of the soul. Thou art acquainted with these persons; for Jesus, their Advocate, gave his life for them. He loves them better than we possibly can. If, therefore it is for thy glory, and the good of these afflicted ones to raise them up to health, we ask in the name of Jesus, that health may be given them at this time.” In a petition of this kind no lack of faith is manifested. There are cases that are clear, and the Lord works with his divine power decidedly, in their restoration. The will of God is evidence too plainly to be misunderstood.GCDB February 26, 1897, par. 5

The Lord “doth not afflict willingly nor grieve the children of men.” “Like as a father pitieth his children, so the Lord pitieth them that fear him; for he knoweth our frame: he remembereth that we are dust.” He knows our heart, for he reads every secret of the soul. He knows whether or not those for whom petitions are offered would be able to endure the trial and test that would come upon them if they lived. He knows the end from the beginning. Many will be laid away to sleep in Jesus before the fiery ordeal of the time of trouble shall come upon our world. This is another reason why we should say after our earnest petition: “Nevertheless not my will, but thine, O Lord, be done.” Such a petition will never be registered in heaven as a faithless prayer.GCDB February 26, 1897, par. 6

The apostle was bidden to write, “Blessed are the dead which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors: and their works do follow them” From this we can see that every one is not to be raised up, and if they are not raised to health, they should not be judged as unworthy of eternal life. If Jesus, the world's Redeemer, prayed, “O my Father, if it be possible let this cup pass from me,” and added, “Nevertheless not as I will, but as thou wilt,” how very appropriate it is for finite mortals to make the same surrender to the wisdom and will of God.GCDB February 26, 1897, par. 7

In praying for the sick, we are to pray that if it is God's will that they may be raised to health; but if not that he will give them his grace to comfort, his presence to sustain them in their suffering. Many who should set their house in order, neglect to do it when they have hope that they will be raised to health in answer to prayer. Buoyed up by a false hope, they do not feel the need of giving words of exhortation and counsel to their children, parents, or friends, and it is a great misfortune. Accepting the assurance that they would be healed when prayed for, they dare not make a reference as to how their property shall be disposed of, how their family is to be cared for, or express any wish concerning matters of which they would speak if they thought they would be removed by death. In this way disasters are brought upon the family and friends; for many things that should be understood, are left unmentioned, because they fear expression on these points would be a denial of their faith. Believing they will be raised to health by prayer, they fail to use hygienic measures which are within their power to use, fearing it would be a denial of their faith.GCDB February 26, 1897, par. 8

I thank the Lord that it is our privilege to co-operate with him in the work of restoration, availing ourselves of all the possible advantages in the recovery of health. It is no denial of our faith to place ourselves in the condition most favorable for recovery.GCDB February 26, 1897, par. 9

February 25, 1897

March 1, 1897