|
Having a
Teachable Spirit when there are Differences
By Asa Mahan (1855)
This subject lays
open to us the real difference in honest seekers. It is important to
know where honest minds sometimes may differ. Now in every thing that
relates to salvation and living for the glory of God, we should not
differ much at all. Most all of us agree here. These things the Holy
Spirit constantly strives to bring unity among all God's people with
powerful clarity and certainty. But step out of this arena into a
region in where men are left to study and conclude for themselves
with a liability to error, and there you find good men widely differ.
Here in this
seeking arena many are trying to get at the truth, and God looks down
upon them, as a parent does upon a child when he is attempting to do
something which he is unacquainted with, not in anger but in love.
Does the parent because of mistakes committed by the child, apply the
chastening rod? No! The child tries and tries, and does the best he
can, and fails, and tries again. The parent looks on with patient
love, and says--"That is alright my son. You are not quite right
yet, but try again. You will see how at some point you will be able
to use your hands with skill. I will not take your tools and do the
work for you; for I need your arms to be strong, and your eyes to
possess skill." And then there are differences in the way each
child approaches learning. One child works at it one way, and another
a different way. The parent says--"Go on. Let each one see how
the other does it; and improve as fast as you can: I will instruct
you as much as it is good for you; but it is best for you to do it
yourself on your own."
So also with our
heavenly Father, He leaves good men to differ in those great problems
of the gospel, which lie within the field of human seeking, and
without the complete knowledge, each one brings up his own view
point. They differ much--most likely --on the things that are not
indispensable to joy of the Lord or growing in victorious salvation.
Why does God
permit Christians to differ on issues? Because differences are not an
evil in and of themselves; and because if there is no increase, no
growth, and advance in knowledge there is not maturing and
opportunity to be humbled by interdependence on others who may be
more mature. God leaves men to search, lets them seek diligently,
indicates the truth so far as he can, and yet leaves the mind to
labor with all its might.
We learn that God
uses errors in judgment, of even good men, together with the
awareness of their own fallibility. The Bible says--'All things work
together for good, to them that love God.' I will express an opinion
warranted by this passage, that the errors of good men work for their
good. You may think that mysterious, but I believe it, and these are
my reasons:
(1.) It brings
forth a continual opportunity to exercise the spirit of candor in re-examining
opinions, and humility in confessing and cleansing away our errors.
A mind launches out into the ocean of seeking, and after sounding and
sounding, and after a long and careful search, forms and expresses
its opinion. This opinion is met and rebutted. So he sets out again,
searches, and studies, and re-checks his plumb, and finds something
wrong. He acknowledges his error, takes to pieces his system,
constructed with so much labor and painstaking, removes the erroneous
part, re-examines the whole subject, and re-constructs his system, or
waits with it unfinished, till more complete truth will enable him to
go on and perfect it, with less likelihood of being obliged to again
demolish and rebuild his fabric anew. Is all this evil? No, the labor
is good; and a greater good will result.
(2.) It presents a
test for the heart of patience and brotherly love. I have set myself
at work, and have found, as I suppose, some truth. My brother has
been digging in the same field, and has brought forth what he reckons
is the truth, according to his standard of judgment. Yet his
conclusion is exceedingly different from mine. Now how do I react?
What does God want me to learn in this moment? This kind of
opportunity helps me exercise brotherly love. And now let my spirit
be so full of Christian love as to step over all our differences,
come directly to my brother, and salute him cheerfully, take him by
the hand, and from my heart say--"My brother. With our differing
conclusions we have a strong test of our friendship, but if we
exercise love, our situation is one of the most favorable ones for
the opportunity for growth in grace and virtue."
(3.) These kinds
of situations tests our honesty in listening to another's opinion.
"Brother, have you been into that field?" "Yes."
"What did you find?" "Such and such truth."
"But my conclusions are totally different." "How
so?" "What are your reasons?" "Such and such are
my reasons." "But to my mind it appears this way, and these
are my reasons." Consequently, what an opportunity there is for
candor and listening, and calm and dispassionate weighing of the
arguments of others. The very exercise itself is good, and it
produces great diligence, earnestness, and candor, in examining the
opinions of others.
(4.) Another
important benefit which we should never forget is this: In tracing
any error in an honest mind to its origin, we will, in the process,
find somewhere a glorious truth, to which the error has attached, but
upon which the mind has falsely interpreted. In this way, the most
important discoveries are often made. This shows the infinite wisdom
and love of God's plan, in fitting our minds for eternity.
Suppose someone
tells me that to eat and drink are great evils, or to "think is
one of the curses of the fall," and "the less men know the
better." Am I to sit down and examine these points? No. Suppose
someone says, "There is no God." "You have no
Savior." "You are not able to be victorious in Christ."
Should I search these things out? No indeed! As firm as the
immovable rocks of the everlasting mountains, my soul rests, and will
forever rest upon these doctrines. For in the inmost depth of my
heart, I know that they are eternal truths.
But I can have
many opinions in my theology, or leadership principles, or vision for
reaching the world, which I hold open to re-examination and to new
decisions whenever more light comes into that area of life. You may
wish to examine these things with me. Yes, freely. Here I expect to
find mis-interpretations more or less. I examine these areas
constantly, prepared that there may be mistakes. Even more so,
when I go into the areas where the Spirit allows me to wrestle with
the great issues of the ages, then I examine and re-examine. In the
arena of the partial, the obscure, and the fallible, where the cloud,
the mist, and the twilight dwell, I must be prepared at times to be
mistaken. But beneath the glorious bright sky, from which blazes
perfect and perpetual day, where Jesus Christ is the center - I am to
expect clear revelation and the witness of the Holy Spirit.
Now let me mention
the meaning of that text--'If any man thinks he knows any thing, he
knows nothing yet as he ought to know.' This was said with respect to
the philosophers of that age. They thought themselves wise. They had
found the truth. They thought they had infallible knowledge in their
area of research. The true meaning of the passage is this: If any man
thinks he has found a system of thought, all of which is true, and no
part false, he is not only mistaken, but knows nothing as he ought of
the true nature of things around him. If a person should boast that
he had formed a perfect system of spiritual thought, with nothing
false in it, Paul would say-"You know nothing at all of the
nature of spiritual truth, as you ought to know. You have no idea of
the relationship of your limited mind to the area of knowledge. You
know nothing as you ought to know."
Let me once again
say, that on all subjects necessary for salvation, and our highest
usefulness, purity, and peace, we can have absolutely infallible
guidance from Scripture. On all other subjects great problems are
thrown in front of our minds, which we are required to attempt to
solve, without the promise that we will not make mistakes along the
way - since we do not have infallible knowledge.
Having illustrated
and established the above principles, let us look at an important
question: "What are the real differences between honest
inquirers of the truth-and how do good men and women come into errors
in judgment, into which they fall?"
For example, we
know the following scriptures are critical to each believer. 'He [the
Spirit,] will guide you into all truth.' 'If any man lack wisdom, let
him ask of God--and it will be given him.' The question is, will such
promises protect us always from making mistakes in judgments - are
they unlimited or restricted to a growing Christian? What is the true
principle to be applied in their interpretation?
Let us say a man
commences the study of Astronomy. Here certainly is truth, glorious
truth. What if, in view of the promise--'He will guide into all
truth,' he should avow the expectation of being guided by the Spirit
to a complete knowledge of that science of Astronomy in its most
perfect form! What if he should take upon himself to denounce all who
should question the truth of his theories that he formed, as
"having not the Spirit!"
Take another
example, the believer who never attempts the interpretation of a
single passage of Scripture, without a special prayer for divine
illumination. What if he, on the ground that wisdom is promised to
those who ask, that he, should claim to be "an infallible
interpreter of Scripture." Who would make that claim? Do such
promises authorize him to set up such a claim, then they would
authorize every other man to set up the same absolute claim.
Then what is the
true principle to be applied to the interpretation of such promises?
What degree of knowledge and illumination do they provide to our
faith - all of every kind and degree necessary for our highest purity
and peace? But are we to expect a cloudless vision of truth, and an
infallible guidance with the Spirit of God.
Perhaps someone
may think that I have abandoned the principle, which I have, on many
other occasions maintained, with respect to similar promises
pertaining to total victory in Christ. These, I have maintained,
ought to be taken in their literal, unrestricted sense. I answer, as
I have always maintained that such promises, whatever they offer to
our faith, ought to be understood as offering all that Christ has for
us. Promises pertaining to victory over sin and the enemy, ought to
be understood in the most unrestrained sense; because total surrender
and continued growth in grace is known to be a good, and is our
highest good; any thing less, is compromise and evil. But infallible
divine teaching on all spiritual subjects, is not, as we have seen,
something that can be obtained in every situation on all occasions.
Promises therefore, pertaining to divine teaching, should not be
understood as offering infallible guidance on all subjects. They
should be understood according to the principles discussed above.
So, we see how far
error may or may not consist within an honest heart. No honest man
can read the Bible and mistake the way of life that is revealed in
it. If he comes to the Bible with a child-like, trustful soul, he has
the infallible promise of Christ, that he will be taught by God what
his responsibility is to follow Christ, and will be blest with joy in
the Holy Spirit. But when he attempts to solve the great challenges
in the formation of systems of truth which are laid upon him, he may
get it wrong, and his error comes with a heart perfectly honest but
not infallible.
Apply this to any
teaching in our Christian faith. , Apply it to the Second Coming of
Christ. That is by no means a new challenge. Good men have labored on
its investigation for ages. Ever since the Apostles they have they
been at work at is solution. Mark now the points of agreement and of
difference between them. In times of old, the prophets, for
illustration, were instructed by the Spirit in the sufferings of
Christ, and the glory that should follow. Go and ask them. Is there
not ahead a glorious consummation? Yes, they answer with united
voice. Is not a Savior going to appear again? Yes. Here all agree.
But ask them
further-- What is to be the time and manner of His coming? One would
say--I do not know exactly, but I think it will be this way. Another,
I think it will be this way. They all concur in one thing, the
glorious consummation is ahead. Herein is a perfect agreement. This
is all that was necessary for them to know, and only this was
necessary for their blessedness and usefulness. The time, and manner
of the coming, and the nature of the glory, they were left to think
about it and study upon, with desire for the truth. But here they
were left without infallible guidance, and consequently they are
liable to error. Here they might disagree among themselves and all be
equally honest and upright before God.
So in regard to
the future glories of Zion. Among holy men in all ages, there has
been a perfect union in one thing--a glorious consummation is in the
future. All have agreed, and all do now agree in that. Ask any
Christian and he will reply--"It is surely coming." Yes,
But what is to be
the timing of the kingdom? One replies-"I have studied and
searched, and I believe from the precious oracles, that Christ is not
yet ready to come in his glorious bodily presence, raise the
righteous dead, destroy the wicked and make Jerusalem His capital,
the world His empire, and His saints His associates in dominion,
while the mass of the nations are to be converted to God."
"No,"
says his friend, "our glorious Lord is on the eve of setting up
his glorious eternal kingdom; the day is upon us; He comes this very
year, sweeps off the ungodly, the meek inherit the earth, and the
King, the Incarnate Son, makes the Sun ashamed, and the Moon blush,
by the brightness of his reign, to be consummated in that hour."
And yet another
answers. "The blessed scheme of redemption has more time to
advance, and prevail, till, by the power of the Gospel of Peace,
together with the descent of impending judgments upon the heathen,
the tyrants of the earth are subdued, and by conversion to Christ,
the great mass of the nations will return to God. Therefore, the
delay will result in a condition of perfect blessedness, when the
inhabitants of the earth 'will go out with joy, and be led forth with
peace--the mountains and the hills will break forth into signing,
when the desert will blossom as the rose, and the wilderness as the
garden of God.'
Now why must there
be this conflict of views? Why has not Christ revealed, with a
distinctness which leaves no room for difference of opinion, with
regard to the time and the manner of His kingdom? Because it is just
as beneficial for us to search and labor, to look forward and
anticipate His coming reign of righteousness, as it was for the
ancient prophets to have their souls stirred from their foundations,
in searching for an insight into the mystery of God coming to man.
And therefore, we are left just as they were. We agree in regard to
the second coming, where they agreed with regard to the first
advent--in the grand result, in the glory to follow. We differ where
they might have differed--in the things which we, like them, are left
to search out. Disagreement in us, no more implies dishonesty of
heart, than it did in them.
And now let me
state, what in my judgment, is the grand error of our brethren who
believe in the Second Advent being imminent. They profess to be
taught infallibly. They profess to have the guidance of the Holy
Spirit in such a way that they cannot be mistaken. They have the
"witness of the Spirit" that their interpretation is the
true one. And then they condemn those who do not come to the same
conclusion with themselves. And, because we think differently, we
must be dishonest.
I have been
agonized deeply over this issue. It has been the prayer of my soul,
and my urgent cry to God and my brethren, that our hearts might not
be divided by our honest differences. Last summer, before I had heard
that Brother Fitch had preached his notable sermon 'Come out from
Babylon,' where he made the statement that disagreeing with his
interpretations concerning the Second Coming of Christ was a certain
indication of reprobation, (I speak this in deep sorrow,) I went to
Cleveland with no other purpose than to try and keep strong ties of
love between our hearts. I wished to see if he could get to the point
where he could say, you can still be honest Brother Mahan, though you
and I differ. But to my sorrow, he said, "No, if you were
honest, you would believe as I do." No, he said we were not
honest. This, brethren, this is the evil, the infinite evil that
breaks the hearts of the children of our common Father. It mangles
and lacerates the body of our blessed Redeemer. This is the evil
Brother Fitch is doing to his own soul, and the evil he is doing to
the churches he preaches in.
What right has he
to condemn his brethren, simply because they differ from him on such
a question as this?-- With regard to when and how, we come to
different conclusions--upon these points we may err and still be
honest. Christianity would be honored even through our differences,
if our brethren would not take the ground that "they cannot be
mistaken," and that "all others are dishonest." Except
for this one conclusion, their hearts might have mingled and flowed
with ours in blessed unity, and our differences would have given
credence to our true love for each other before a selfish world.
We are now
prepared to understand the true doctrine of the 'Witness of the
Spirit.' This subject as it is presented in the Bible--'Before Enoch
was translated, he had this testimony, that he pleased God.' For us,
the Spirit itself bears witness with our spirits that we are the
children of God.' When an individual believer is given the 'witness
of the Spirit,' with respect to any truth necessary for his victory
and peace or --conscious acceptance with God, his profession is
altogether credible, a profession which all are bound to make in truth.
But suppose that
he now professes the 'witness of the Spirit' with respect to his
interpretations of the 'days' of Daniel or John, or the 'beasts' and
'horns' and other symbols of prophecy, or the time and manner of the
Second Coming of Christ, or his own peculiar view of any particular
doctrine, or system of doctrines in the Bible--views in which he
differs from his brethren. I no more believe him, than I would, if he
should profess the 'witness of the Spirit' to his own soul. He has no
more authority from the Bible for such a profession than anyone else.
Now let me share
what is an almost universal error in the Church; an error in which
she is not innocent. The Church, to almost a fault, 'bears more
easily with the sinners that are evil,'; while she cannot endure a
difference of opinion, even on obscure areas of doctrine and inquiry,
where she acknowledges men may be perfectly honest and yet fallible.
So a man may indulge in pride, luxury, covetousness, and
worldly-mindedness, and traffic 'the bodies and souls of men,' and
yet sleep unreproved in the heart of the Church. But let an
individual, with a heart as honest as Paul's, range, in search for
truth, just beyond the line of rigid tradition, and there profess to
have found some priceless jewel; what is his reputation now worth?
Everyone has to rush to judgment and disavow their love for him
because of his "new insight" that they disagree with.
How totally
opposite is this to the spirit of the Gospel as is set forth in the
Bible. There we are required 'by all means to rebuke our neighbor, to
not continue in sin;' while we are required with equal positiveness,
never to separate from a brother, nor to love him less, nor in the
least way to pull away our fellowship with him, on account of
convictions, and beliefs that are outside of the central pillars of
our faith. What a sad spectacle to see spiritual controversies almost
every where. How commonly do they degenerate into bitter feuds.
I will now express
an opinion, which the reader is asked to consider with solemn
interest. The believer, of all others, who has made the highest
growth in grace, and who has most perfectly entered into the spirit
of the gospel, is the one who can differ with a brother on all
subjects not essential to salvation, discuss such differences with
earnestness, and yet maintain him as an honest brother, and his love
for him as a holy man is undiminished. A revival of this spirit in
the Church will be a revival of Christianity, 'pure and undefiled
before God.'
Now that we have
some insight into this subject, an explanation of the following
important passage of Scripture, 'Let us not therefore judge one
another that no man put a stumbling block, or an occasion to fall in
his brother's way.' Every individual transgresses this precept, who
imputes to his brother with dishonesty, or a lack of the Spirit of
Christ, simply on the grounds of a difference of opinion, where the
infallible teachings of the Spirit are not promised, and consequently
where we are left open to the possibility of error. Let any one
carefully study the context, and he will see that this is the true
meaning of this passage. In my judgment, there never was a time when
this precept needed to be urged with greater frequency and
earnestness, than at the present time.
While on the one
hand, there is in the Church a very wide tolerance with respect to
almost every form of moral evil, there is on the other, an infusion
of a spirit of fanaticism, a spirit of bitter denunciation with
regard to honest differences of opinion.
One man adopts his
pet teachings. He places his line in the sand, "whoever does not
come here, cannot be an honest inquirer of truth." From this
assumption the bitter waters of fanaticism rush out, more destructive
in their progress, than rivers of lava from the bowels of a volcano.
How ridiculous, as well as wicked, is such an assumption that all the
honest truth and integrity of earth is embodied in the heart and
thoughts of a meager few, that are clustered around this person's one standard.
And now, brethren,
how will is it with us? When a question comes up, will you stick to
your guns and say, every honest mind will come to my side eventually?
I tell you every honest mind will not come to your side; and if you
lift your spear and shoot your mouth, you will pierce the heart of a
brother. That is not the spirit of truth. No. As lovers of truth, let
us search and dig each one in the fear of God. Let us be satisfied
with our brother, that we see him laboring earnestly and honestly, to
know what is right and according to the truth; let us be satisfied
with that, and cheer him on in God's name.
So what are the
principles of true Christian unity? We are all agreed on this, that
'all will be done for the glory of God,' that every thing will be
made a subject of prayer, and that we all follow the best light we
can obtain. Let us all agree here. But while we agree on this, I will
not promise this brother or that, that we will agree with him on
every choice of his to exemplify this principle. I will take the
liberty of searching for myself, and coming to my own conclusion, and
walking in the fear of God, as He will give me light and strength.
With all my soul I will strive to find the best way of doing this,
but I will not smite my brother, because he adopts a different way.
If you smite me, I
will not return the blow. I will say, "Perhaps you have struck a
brother--a man as honest as yourself. Perhaps you have thrust your
spear through a comrade's heart--but God forbid that I should return
the blow. No, you will be my prayer to God, to teach his children not
to 'bite and devour each other.' If you cannot be content with me, I
can nevertheless be content with you. While you are honest and
inquiring, I will work with you, and call you brother."
But Christian
friend, if I, if any man fails to satisfy you, because he thinks your
way is not quite the best, and if you cut him off for differing with
you, remember my words this day, the fault is yours, the
responsibility is yours. It is your hand that cuts the bond of union
that the Savior has woven to unite our souls in heavenly agreement.
And while you sever that bond, I can shake my garments and say I am
clear; and when you cast me from your heart, I can look up to my
Heavenly Father's throne, and know that in His heart I still have a
place, and can lay my heart in delightful rest upon His chest.
But you say,
"We can all be taught. So I will teach you something you need to
learn." Yes we can. But there are great problems left for us to
solve in all the works of grace that lay ahead of us. And I will not
despise and denounce a brother because he says of my plan--it is not
the best. I will examine his challenge; adopt it, if it is better
than mine, and if I think it is not, I will take my own and still
love him.
This is the aim of
my heart--to have community, to have the whole Church 'cry after
truth, and lift up her voice for understanding.' I long for a unity
in this, the highest good of others, a spirit of inquiry, deeply
searching and deeply honest, under which the heart can grow and be
developed, and become perfect in its love and knowledge of God and
His kingdom.
When I meet God at
His judgment seat, He will not ask me, "Were you infallible on
earth?" No. He sent me there to solve great problems; He knew
they were deep, and intricate, and far-reaching; He knew my powers
were weak and infant-like; He did not expect me to dive into the deep
foundations of eternity, or soar to the heights of the Infinite
Intelligence. But He allowed me to grapple with some of these issues
to develop and mature my character. But He will ask me, "Did you
have an honest heart? Did you hunger and struggle to gain the
answers? Were you open to conviction to receive My light on all
subjects?" If I can answer "yes," He will reply 'well
done, good and faithful servant.' I have no fear to meet my Lord in
such a condition of heart. Though I should be mistaken as to the time
and manner of His coming, yet let Him say that I am honest-hearted,
and I can hail Him with joy, no matter how His coming may be.
Individuals often
say to me, Brother Mahan, the difference between you and Brother
Fitch, has stumbled many minds. They have read your experiences, you
have both drank from the same fountain, your eyes have together
looked within the veil upon the glories of the inner temple, and yet
you differ. They are stumbled by your differences. I simply say,
"That great good, can and still will come out of these
differences." The same brethren can clearly see a truth with
which they both greatly needed to be impressed-like purity of
heart -- but that does not imply infallibility of judgment on
all Christian subjects.
But where do
Brother Fitch and myself differ? On the glorious truths of
being fully consecrated to God? Not at all. On the glories to be
revealed, the fact of the grand consummation of the ages? No. Where
then? Just where honest minds may differ, we differ. Now are we to be
embarrassed by this? No. We should expect to differ on such points
more or less. And brethren, I believe God has permitted these great
differences to spring up between very good friends, to bring into a
strong light, our duty on this subject, to bring out the true spirit
to be cherished. I believe also, that He has permitted unwarrantable
claims to the Spirit's teaching to be made, to set minds at work to
draw forth the light, to find that line between divine, infallible
teaching, and human fallible research.
We can see where
fanaticism always begins. Trace it to all its variations, and this is
its universal source. In reference to problems which God has allowed
us to wrestle with, men have a "thus saith the Lord," or a
"word from God" and profess to be taught infallibly of God.
They insist "God taught me this." All the forms of
fanaticism go back, in their beginning, to this one thread.
Fanaticism also
comes from other characteristics as well. A man sits down to study a
particular question. He says to himself, 'If any man lack wisdom, let
him ask of God, who gives liberally, and upbraids not, and it will be
given him.' So he says, " I lack wisdom. So, I ask to be taught.
I desire it heartily. I know the Spirit will guide me
infallibly." And when he has wrestled through the challenging
issue before him, then he makes up his mind, and says, "I am
taught of God."
And now notice his
future course. Having come to his conclusion, under what he reckons
to be the light of the Holy Spirit, his first inference is, I cannot
be wrong. Therefore, he never, re-examines his position, and when he
meets an argument that may challenge his scheme, what does he do? He
rejects the light, and holds fast to his conclusion. This is his
first great mistake. Then he meets an honest mind who comes to a
different conclusion. He lifts his spear, and thrusts it through a
servant of the King. "If you were honest, you would believe as I
do." And then, what next? Is he actuated by love and candor? Can
you reason with him? You may as well reason with the wind - he
listens to no one.
He becomes a
fanatic, and while this spell is on him, no influences of reason can
reach him, but onward he goes, under the rod of his conclusions and
idealism, until perhaps-during an extreme trial or a favored hour of
mercy, the spell of "perfect light" is broken, and a
teachable spirit regains her throne.
It is here, I
repeat, this prideful claim to "know in full" where God has
left us only "know in part" that the bitter waters of
fanaticism burst forth to poison the earth. My brethren, avoid them,
avoid them. When the notion of "knowing it all" gets
possession of your mind, you are at the mercy of Satan.
I knew such a man,
a man of vast education. He renounced his education, because he said
it was one of the curses of the fall, and pretended the Holy Spirit
taught him on all subjects. He almost became insane. I will never
forget his silly, laugh, as he exclaimed to me--"Oh I never did
understand why Jacob had two wives, and why he was made to marry the
elder daughter first, before he did the younger. A man must be
married to the law before he is to the gospel. Leah had weak eyes. A
man under the law cannot see clearly." Did he test this with any
other scripture or another brother? What happened to his discernment?
Do you wonder that he afterwards came to the serious conclusion that
he, and his wife, and one other individual were the only three saints
left on earth. All others differed from them. All others, therefore,
were carnal, 'having not the Spirit.'
Notice that Satan
shapes his temptations to the condition of mind in which he finds the
people when he attacks. To one, therefore, who has enjoyed much of
the Spirit's teachings, he will say, "It is time for you to
teach others theology. Pastors and others know nothing. You have the
Holy Spirit more than they do. You, therefore, 'know all things.'"
There was a woman,
who for many years was an astonishment to all who knew her. She was
indeed taught of God. But after a while she had this impression that
she must become a "teacher of theology." She "had to
become a theologian." She wrote to me, not to encourage me
onward toward higher attainments in victory in Christ, but to correct
the errors in my theology. I at once saw that she had fallen into a
snare of the enemy. She had, in her own estimation, "become
wiser than seven men." She came to Buffalo, New York, and
afterwards, also went to Boston to teach Christians there. What was
her spirit? Question her opinion, or attempt to convince her of an
error-what, she had the Spirit. She was taught of God. Try to
encourage her that she saw "in part", and she would call
you a fool. "Old Finney, Old Finney," she would exclaim
with the bitterest scorn.
Where was her
temptation? She had been taught much of the Spirit. The devil caught
her there. And set her up to be a "know-it-all theologian."
The temptation took hold, and she fell into the snare. Reader, beware
of that fatal rock of pride. All may have the Spirit with great
measure. But the Spirit is not given to all of us to make everyone "theologians."
Now let us
acknowledge that there is a powerful purpose and usefulness for those
who have a deep and rich experience in the Holy Spirit. If you wish
to know how to get into those depths yourself, go to one of these
precious saints. They can lead you, for they know the road. They are
great for that. But if you wish to get the solution on a difficult
problem in scripture or teaching, you may not want to go to them,
unless they are also a mature teacher. (Their experience in the Holy
Spirit, does not necessarily teach them the mysteries of the
kingdom. A rich experience they may have, and you may get some
insight from them, and it may do you well to profit from them.) I'm
convinced --The most perfect teacher is he who has drank the deepest
at the fountain of life in the Holy Spirit, and who has also taken
the widest range of teaching from scripture and the Body of Christ,
which lies around him. When both are united, the one accompanies the
other in a high degree, and then we have a teacher indeed.
Now we can
understand the meaning of that glorious passage, for it is a
glorious, scripture that daily shines more and more splendidly on my
soul. I love to repeat it. That passage describing the blessedness in
store for the children of Zion. 'The sun will be no more your light
by day, neither for brightness will the moon give light to you, but
the Lord will be to you an everlasting light, and the days of your
mourning will be ended.'
Into what an
amazing condition has the heart come when it has reached this place!
To bring the soul into this condition is the Spirit's primary
purpose. The Holy Spirit can bring a soul into such a revelation of
Christ, that whatever may happen in the universe, nothing will
disturb its deep rest in God. That is the idea of this passage. The
individual that has attained this place of worship and surrender, has
ceased to be dependent on any changes in the sun or moon, to bring
them into God's blessings, because 'God is their everlasting light,
and the days of their mourning are ended.'
Nothing can happen
that will permanently ruffle the strong deep current which, flows
from the infinite heart of God into their soul, a full and
overflowing tide of unceasing grace carries them along. The sun may
go out in darkness, the moon be turned to blood, the universe be hit
with an inferno, and all created things pass away, but not a particle
of the glory and grace that is in their soul will been taken away.
God shines forth every where, as the everlasting light of the soul.
Brethren, it is
our privilege to have our home in the skies. Through the powerful
work of the Spirit we can be led up these everlasting hills, plant
our feet on those mountains, and stand in pure light amid the
revelations of eternity, while we sojourn in the fields of our native earth.
Finally, I believe
we will all be active through all eternity. Many Christians have
wrong views of eternity. They think it will be a kind of inactive
rest, a state of glorious ease, a rest without labor. That is not my
idea. The great truths and attributes of Jehovah will remain objects
of wondering investigation, and never ending growth. In eternity we
will have problems to solve and we will have God and angels for companions,
We must not forget
the unfolding of this amazing universe when God hurled Satan and his
legions from among the morning stars. There was silence in heaven's
courts. Then after man fell, the Son of God presented Himself before
the Throne, and searchingly asked, "Shall man go to hell
also?" The angles looked, and God instead of sending his bolts
of wrath to strike man with a quick judgment, called an angel from
the silent legions, and gave him command to go down to earth, to keep
the sinning pair out of Eden, but also to show them kindness and bid
them to go out and populate the world.
The angels heard
that mandate. They wondered, is God just? There was a mystery! From
the Throne of God, from the depth of the Trinity, one of the Persons
was to, in some way, atone for the sins of mankind. What was it? How
was it to happen?
The Spirit was
sent down, and prophets prophesied. A song eventually came up from
Judea's hills--'To us a child is born, to us a son is given, and the
government will be upon his shoulders; and his name will be called
Wonderful, Counselor, the mighty God, the everlasting Father, the
Prince of Peace, of the increase of his government and peace there
will be no end.' Angels listened. What does it mean? Who can open the
book and loose the seals? Who can solve the mystery?
The prophets sang,
and as the thrilling sounds vibrated on the air, methinks angels
caught the strain, and it echoed from their lips across the eternal
plains. It was rich and glorious. But what did I mean? What was it?
As ages rolled on, they bent over the book of the holy prophet, to
search the import. By and by, what was seen?
From the depth of
the God-head the Son went forth, and as angels looked, He lay
incarnate, the babe in Bethlehem's manger. Again from the waiting
hosts was a messenger commissioned to go to earth, and tell the
welcome news--'Behold I bring you glad tidings of great joy, which
will be to all people. For unto you this day is born a Savior.' The
angels heard, and as the herald flew on his joyful errand, heaven was
emptied of its inhabitants, and while the wondering shepherds
listened to the divine visitant, Judea's plains and hills echoed the
seraphic anthem-- 'Glory to God in the highest, and on earth peace,
good will to men.'
The mystery of
mysteries began to be revealed. They began to see the reason why man
was spared, to comprehend how God could be just and man forgiven. Was
it not good, that the angels were left for thousands of years to
search and solve that mystery?
And how do we know
what great problems are possibly laid up for us, to be offered for
our solution in the world above? As the glorious future rolls along
in the ceaseless cycles of eternity, there will be plenty to fasten
our souls to in endless, rapt attention. There will be problems which
will task our utmost power for their solution. And how will we be
prepared for such a place - by constant, honest seeking here. Be
honest men and women. Push your hearts and your seeking to their
limits. Be faithful, and loving to those who differ with you. If we
cannot differ with a brother here without pronouncing a curse on his
head, what will hinder that same spirit from dwelling in our hearts
in eternity? Will we carry these dreadful habits into our changeless
future? I don't believe that will be possible!
So, who will go
into this great field, throw open his heart to the infinite and
boundless love of God, and enter upon the solution of the great and
glorious mysteries of God's universe? Those who will do it will take
their place among the morning stars, and 'shine as the brightness of
the firmament and as the stars forever and ever.'
|
