Chapter 11
DIFFICULTIES CONCERNING GUIDANCE
You have now begun, dear reader, the life of faith. You have given yourself to
the Lord to be His wholly and altogether, and He has taken you and has begun to
mould and fashion you into a vessel unto His honor. Your one most earnest
desire is to be very pliable in His hands, and to follow Him whithersoever He
may lead you, and you are trusting Him to work in you to will and to do of His
good pleasure. But you find a great difficulty here. You have not learned yet
to know the voice of the Good Shepherd, and are therefore in great doubt and
perplexity as to what really is His will concerning you.
Perhaps there are certain paths into which
God seems to be calling you, of which your friends utterly disapprove. And
these friends, it may be, are older than yourself in the Christian life, and
seem to you also to be much further advanced. You can scarcely bear to differ
from them or distress them; and you feel also very diffident of yielding to any
seeming impressions of duty of which they do not approve. And yet you cannot
get rid of these impressions, and you are plunged into great doubt and
uneasiness.
There is a way out of all these difficulties, to
the fully surrendered soul. I would repeat, fully surrendered, because if there
is any reserve of will upon any point, it becomes almost impossible to find out
the mind of God in reference to that point; and therefore the first thing is to
be sure that you really do purpose to obey the Lord in every respect. If
however this is the case, and your soul only needs to know the will of God in
order to consent to it, then you surely cannot doubt His willingness to make
His will known, and to guide you in the right paths. There are many very clear
promises in reference to this. Take, for instance, John 10:3, 4: "He calleth
His own sheep by name, and leadeth them out. And when He putteth forth His own
sheep He goeth before them, and the sheep follow Him, for they know His voice."
Or, John 14:26: "But the Comforter, which is the Holy Ghost, whom the Father
will send in my name, He shall teach you all things, and bring all things to
your remembrance, whatsoever I have said unto you." Or, James 1:5, 6: "If any
of you lack wisdom, let Him ask of God, that giveth to all men liberally, and
upbraideth not; and it shall be given him." With such passages as these, and
many more like them, we must believe that Divine guidance is promised to us,
and our faith must confidently look for and expect it. This is essential; for
in James 1:6, 7, we are told, "Let him ask in faith nothing wavering. For he
that wavereth is like a wave of the sea, driven with the wind and tossed. For
let not such a man think that he shall receive anything of the Lord."
Settle this point then first of all, that Divine
guidance has been promised, and that you are sure to have it, if you ask for
it; and let no suggestion of doubt turn you from this.
Next, you must remember that our God has all
knowledge and all wisdom, and that therefore it is very possible He may guide
you into paths wherein He knows great blessings are awaiting you, but which to
the short-sighted human eyes around you seem sure to result in confusion and
loss. You must recognize the fact that God's thoughts are not as man's
thoughts, nor His ways as man's ways; and that He who knows the end of things
from the beginning, alone can judge of what the results of any course of action
may be. You must therefore realize that His very love for you may perhaps lead
you to run counter to the loving wishes of even your dearest friends. You must
learn from Luke 14:26-33, and similar passages, that in order, not to be saved
only, but to be a disciple or follower of your Lord, you may perhaps be called
upon to forsake all that you have, and to turn your backs on even father or
mother, or brother or sister, or husband or wife, or it may be your own life
also. Unless the possibility of this is clearly recognized, the soul would be
very likely to get into difficulty, because it often happens that the child of
God who enters upon this life of obedience is sooner or later led into paths
which meet with the disapproval of those he best loves; and unless he is
prepared for this, and can trust the Lord through it all, he will scarcely know
what to do.
All this, it will of course be understood, is
perfectly in harmony with those duties of honor and love which we owe to one
another in the various relations of life. The nearer we are to Christ, the more
shall we be enabled to exemplify the meekness and gentleness of our Lord, and
the more tender will be our consideration for those who are our natural
guardians and counsellors. The Master's guidance will always manifest itself by
the Master's Spirit, and where, in obedience to Him, we are led to act contrary
to the advice or wishes of our friends, we shall prove that this is our motive,
by the love and patience which will mark our conduct.
But this point having been settled, we come now
to the question as to how God's guidance is to come to us, and how we shall be
able to know His voice.
There are four especial ways in which God speaks:
by the voice of Scripture, the voice of the inward impressions of the Holy
Spirit, the voice of our own higher judgment, and the voice of providential
circumstances.
Where these four harmonize, it is safe to say
that God speaks. For I lay it down as a foundation principle, which no one can
gainsay, that of course His voice will always be in harmony with itself, no
matter in how many different ways He may speak. The voices may be many, the
message can be but one. If God tells me in one voice to do or to leave undone
anything, He cannot possibly tell me the opposite in another voice. If there is
a contradiction in the voices, the speaker cannot be the same. Therefore, my
rule for distinguishing the voice of God would be to bring it to the test of
this harmony.
If I have an impression, therefore, I must see if
it is in accordance with Scripture, and whether it commends itself to my own
higher judgment, and also whether, as we Quakers say, "way opens" for its
carrying out. If either one of these tests fail, it is not safe to proceed; but
I must wait in quiet trust until the Lord shows me the point of harmony, which
He surely will, sooner or later, if it is His voice that has spoken.
For we must not overlook the fact that there are
other voices that speak to the soul. There is the loud and clamoring voice of
self, that is always seeking to be heard. And there are the voices, too, of
evil and deceiving spirits, who lie in wait to entrap every traveller entering
these higher regions of the spiritual life. In the same epistle which tells us
that we are seated in "heavenly places in Christ" (Eph. 2:6), we are also told
that we shall have to fight there with spiritual enemies (Eph. 6:12). These
spiritual enemies, whoever or whatever they may be, must necessarily
communicate with us by means of our spiritual faculties, and their voices,
therefore, will be, as the voice of God is, an inward impression made upon our
spirits.
Therefore, just as the Holy Spirit may tell us,
by impressions, what is the will of God concerning us, so also will these
spiritual enemies tell us, by impressions, what is their will concerning us,
though not of course giving it their name. It is very plain, therefore, that we
must have some test or standard by which to try these inward impressions, in
order that we may know whose voice it is that is speaking. And that test will
always be the harmony to which I have referred. Sometimes, under a mistaken
idea of exalting the Divine Spirit, earnest and honest Christians have ignored
and even violated the teachings of Scripture, have disregarded the plain
pointings of Providence, and have outraged their own higher judgment. God, who
sees the sincerity of their hearts, can and does pity and forgive, but the
consequences as to this life are often very sad.
Our first test, therefore, of the Divine
authority of any voice which may seem to speak to us, must be its harmony in
moral character with the mind and will of God, as revealed to us in the Gospel
of Christ. Whatever is contrary to this, cannot be Divine, because God cannot
contradict Himself.
Until we have found and obeyed God's will in
reference to any subject, as it is revealed in the Bible, we cannot expect a
separate direct personal revelation. A great many fatal mistakes are made in
this matter of guidance, by the overlooking of this simple rule. Where our
Father has written out for us plain directions about anything, He will not, of
course, make an especial revelation to us concerning it. No man, for instance,
needs or could expect any direct revelation to tell him not to steal, because
God has already in the Scriptures plainly declared His will about it. This
seems such an obvious thing that I would not speak of it, but that I have
frequently met with Christians who have altogether overlooked it, and have gone
off into fanaticism as the result. For the Scriptures are far more explicit
even about details than most people think. And there are not many important
affairs in life for which a clear direction may not be found in God's book.
Take the matter of dress, and we have 1 Pet. 3:3, 4 , and 1 Tim. 2:9, 10. Take
the matter of conversation, and we have Eph. 4:29, and 5:4. Take the matter of
avenging injuries and standing up for your rights, and we have Rom. 12:19, 20,
21, and Matt. 5:38-48, and 1 Pet. 2:19-21. Take the matter of forgiving one
another, and we have Eph. 4:32 and Mark 11:25, 26. Take the matter of
conformity to the world, and we have Rom. 12:2, and 1 John 2:15-17, and James
4:4. Take the matter of anxieties of all kind, and we have Matt. 6:25-34, and
Phil. 4:6, 7.
I only give these as examples to show how very
full and practical the Bible guidance is. If, therefore, you find yourself in
perplexity, first of all search and see whether the Bible speaks on the point
in question, asking God to make plain to you by the power of His Spirit,
through the Scripture, what is His mind. And whatever shall seem to you to be
plainly taught there, that you must obey.
When we read and meditate upon this record of
God's mind and will, with our understandings thus illuminated by the inspiring
Spirit, our obedience will be as truly an obedience to a present, living word,
as though it were afresh spoken to us today by our Lord from Heaven. The Bible
is not only an ancient message from God sent to us many ages ago, but it is a
present message sent to us now each time we read it. "The words that I speak
unto you, they are spirit, and they are life," and obedience to these words now
is a living obedience to a present and personal command.
But it is essential in this connection to
remember that the Bible is a book of principles, and not a book of disjointed
aphorisms. Isolated texts may often be made to sanction things, to which the
principles of Scripture are totally opposed. I heard not long ago of a
Christian woman in a Western meeting, who, having had the text, "For we walk by
faith, and not by sight," brought very vividly before her mind, felt a strong
impression that it was a command to be literally obeyed in the outward; and,
blindfolding her eyes, insisted on walking up and down the aisle of the
meeting-house, as an illustration of the walk of faith. She very soon stumbled
and fell against the stove, burning herself seriously, and then wondered at the
mysterious dispensation. The principles of Scripture, and her own sanctified
common-sense, if applied to this case, would have saved her from the
delusion.
The second test, therefore, to which our
impressions must be brought, is that of our own higher judgment, or
common-sense.
It is as true now as in the days when Solomon
wrote, that a "man of understanding shall attain unto wise counsels"; and his
exhortation still continues binding upon us: "Wisdom is the principal thing,
therefore get wisdom; and with all thy getting, get understanding."
As far as I can see, the Scriptures everywhere
make it an essential thing for the children of God to use all the faculties
which have been given them, in their journey through this world. They are to
use their outward faculties for their outward walk, and their inward faculties
for their inward walk. And they might as well expect to be "kept" from dashing
their feet against a stone in the outward, if they walk blindfold, as to be
"kept" from spiritual stumbling, if they put aside their judgment and
common-sense in their interior life.
I asked a Christian of "sound mind" lately how
she distinguished between the voice of false spirits and the guidance of the
Holy Spirit, and she replied promptly, "I rap them over the head, and see if
they have any common-sense."
Some, however, may say here, "But I thought we
were not to depend on our human understanding in Divine things." I answer to
this, that we are not to depend on our unenlightened human understanding, but
upon our human judgment and common-sense, enlightened by the Spirit of God.
That is, God will speak to us through the faculties He has Himself given us,
and not independently of them. That is, just as we are to use our eyes when we
walk, no matter how full of faith we may be, so also we are to use our mental
faculties in our inward life.
The third and last test to which our impressions
must be brought is that of providential circumstances. If a "leading" is of
God, way will always open for it. Our Lord assures us of this when He says in
John 10:4, "And when He putteth forth His own sheep he goeth before them, and
the sheep follow Him, for they know his voice." Notice here the expression
"goeth before," and "follow." He goes before to open a way, and we are to
follow in the way thus opened. It is never a sign of a Divine leading when the
Christian insists on opening his own way, and riding rough-shod over all
opposing things. If the Lord "goes before" us, He will open all doors for us,
and we shall not need ourselves to hammer them down.
The fourth point I would make is this: that, just
as our impressions must be tested, as I have shown, by the other three voices,
so must these other voices be tested by our inward impressions; and if we feel
a "stop in our minds" about anything, we must wait until that is removed before
acting. A Christian who had advanced with unusual rapidity in the Divine life,
gave me as her secret this simple receipt: "I always mind the checks." We must
not ignore the voice of our inward impressions, nor ride rough-shod over them,
any more than we must the other three voices of which I have spoken.
These four voices, then, will always be found to
agree in any truly Divine leading, i.e., the voice of our impressions, the
voice of Scripture, the voice of our own sanctified judgment, and the voice of
providential circumstances; and where these four do not all agree at first, we
must wait until they do.
A divine sense of "oughtness," derived from the
harmony of all God's various voices, is the only safe foundation for any
action.
And now I have guarded the points of danger, do
permit me to let myself out for a little to the blessedness and joy of this
direct communication of God's will to us. It seems to me to be the grandest of
privileges. In the first place, that God should love me enough to care about
the details of my life is perfectly wonderful. And then that He should be
willing to tell me all about it, and to let me know just now to live and walk
so as to perfectly please Him, seems almost too good to be true. We never care
about the little details of people's lives unless we love them. It is a matter
of indifference to us with the majority of people we meet, as to what they do
or how they spend their time; but as soon as we begin to love any one, we begin
at once to care. That God cares, therefore, is just a precious proof of His
love; and it is most blessed to have Him speak to us about everything in our
lives, about our duties, about our pleasures, about our friendships, about our
occupations, about all that we do, or think, or say. You must know this in your
own experience, dear reader, if you would come into the full joy and privilege
of this life hid with Christ in God, for it is one of it most precious
gifts!
God's promise is, that He will work in us to will
as well as to do of His good pleasure. This, of course, means that He will take
possession of our will, and work it for us, and that His suggestions will come
to us, not so much commands from the outside, as desires springing up within.
They will originate in our will; we shall feel as though we wanted to do so and
so, not as though we must. And this makes it a service of perfect liberty; for
it is always easy to do what we desire to do, let the accompanying
circumstances be as difficult as they may. Every mother knows that she could
secure perfect and easy obedience in her child, if she could only get into that
child's will and work it for him, making him want himself to do the things she
willed he should. And this is what our Father does for His children in the new
dispensation; He writes His laws on our hearts and on our minds, and we love
them, and are drawn to our obedience by our affections and judgment, not driven
by our fears.
The way in which the Holy Spirit, therefore,
usually works in His direct guidance is to impress upon the mind a wish or
desire to do or leave undone certain things.
The soul when engaged, perhaps, in prayer, feels
a sudden suggestion made to its inmost consciousness in reference to a certain
point of duty. "I would like to do this or the other," it thinks, "I wish I
could." Or perhaps the suggestion may come as question, "I wonder whether I had
not better do so and so?" Or it may be only at first in the way of a conviction
that such is the right and best thing to be done.
At once the matter should be committed to the
Lord, with an instant consent of the will to obey Him; and if the suggestion is
in accordance with the Scriptures, and a sanctified judgment, and with
Providential circumstances, an immediate obedience is the safest and easiest
course. At the moment when the Spirit speaks, it is always easy to obey; if the
soul hesitates and begins to reason, it becomes more and more difficult
continually. As a general rule, the first convictions are the right ones in a
fully surrendered heart; for God is faithful in His dealings with us, and will
cause His voice to be heard before any other voices. Such convictions,
therefore, should never be met by reasoning. Prayer and trust are the only safe
attitudes of the soul; and even these should be but momentary, as it were, lest
the time for action should pass and the blessing be missed.
If, however, the suggestion does not seem quite
clear enough to act upon, and doubt and perplexity ensue, especially if it is
something about which one's friends hold a different opinion, then we shall
need to wait for further light. The Scripture rule is, "Whatsoever is not of
faith is sin"; which means plainly that we must never act in doubt. A clear
conviction of right is the only safe guide. But we must wait in faith, and in
an attitude of entire surrender, saying, "Yes," continually to the will of our
Lord, whatever it may be. I believe the lack of a will thus surrendered lies at
the root of many of our difficulties; and next to this lies the want of faith
in any real Divine guidance. God's children are amazingly skeptical here. They
read the promises and they feel the need, but somehow they cannot seem to
believe the guidance will be given to them; as if God should want us to obey
His voice, but did not know how to make us hear and understand Him. It is,
therefore, very possible for God to speak, but for the soul not to hear,
because it does not believe He is speaking. No earthly parent or master could
possibly guide his children or servants, if they should refuse to believe he
was speaking, and should not accept his voice as being really the expression of
his will.
God, who at sundry times and in manners many,
Spake to the fathers and is speaking still,
Eager to see if ever or if any
Souls will obey and hearken to His will.
Every moment of our lives our Father is
seeking to reveal Himself to us. "I that speak unto thee am He. I that speak in
thy heart, I that speak in thy outward circumstances, I that speak in thy
losses, I that speak in thy gains, I that speak in thy sorrows or in thy joys,
I that speak everywhere and in everything, am He."
We must, therefore, have perfect confidence that
the Lord's voice is speaking to us to teach and lead us, and that He will give
us the wisdom needed for our right guidance; and when we have asked for light,
we must accept our strongest conviction of "oughtness" as being the guidance we
have sought.
A few rules will help us here.
I. We must believe that God will guide us.
II. We must surrender our own will to His
guidance.
III. We must hearken for the Divine voice.
IV. We must wait for the divine harmony.
V. When we are sure of the guidance, we must obey
without question.
God only is the creature's home;
Though rough and strait the rod,
Yet nothing less can satisfy
The love that longs, for God.
Dole not thy duties out to God,
But let thy hand be free;
Look long at Jesus, His sweet love,
How was it dealt to thee?
And only this perfection needs
A heart kept calm all day,
To catch the words the Spirit there,
From hour to hour may say.
Be docile to thine unseen Guide,
Love Him as He loves thee;
Time and obedience are enough,
And thou a saint shalt be.
