Deliverance from Discouragements and Extremism

EXPERIENCE NUMBER 13

Along the narrow way that leads to heaven, the Christian meets with many experiences that to him seem strange and inexplicable. That at times he should walk in light and then again in darkness; that sometimes he should run with ease and then again be compelled (as Bunyan puts it) "to fall from running to going, and from going to clambering upon his hands and his knees, because of the steepness of the place"; that he should stand today upon the mountain-top of glory and tomorrow find himself plunged into the valley of despondency and gloom; that today he should feel so clearly his Savior's presence, and tomorrow be left seemingly so entirely to himself; all these and many other things of like nature tend to puzzle and confuse the souls of pilgrims on the way to glory. That discouragements and disappointments would come from outside sources almost all have expected, but that the inward life should be changeful and varied in any wise many have not thought consistent with true Christian experience.

VARIED EXPERIENCES

Some, upon discovering that the Christian's pathway leads not always through verdant valleys and beside still waters, conclude that the way is too often rough and that therefore the prize is not worth the running, become discouraged and turn back into sin. Others, after wondering and seeking in vain for a way always bright and easy, and learning that all Christians have similar experiences of inward light and shade, conclude that these things are part of the way and determine to take them as a matter of course and make the best of them. They consider the prize too great to miss, and so they press on at any cost, having settled down to endure what must be endured and to enjoy what may be enjoyed, hoping some day for an end to it all, but never discovering the causes, or being able to think the thoughts of G.o.d concerning their difficulties.

Another cla.s.s can not be satisfied with this condition of mingled light and shade. Their souls must ever see the face of G.o.d, and with nothing short of that can they abide content. They would make any sacrifice if only the glory and joy they desire might be theirs, and without it they can not be still. Everywhere they turn crying, "Wherefore hidest thou thy face," "Make me to know my transgression and my sin" (Job 13:23, 24); and, like Job again, 'they go forward, but he is not there; and backward, but they can not perceive him'; on the right and left they seek, but can not find him (Job 23:8, 9). But they never quiet their souls sufficiently for G.o.d to tell them the causes of the conditions which they so much deplore.

Yet another cla.s.s of Christians go through like experiences with the others, but somehow G.o.d by his grace enables their hearts, perhaps after years of struggling, to settle down at last into a state of stillness and calm submission where he can teach them the causes of their troubles and so bring them out into that "wealthy place" which is the normal state of a mature Christian. Then they can sing with Job, "I have heard of thee by the hearing of the ear; but NOW mine eye seeth thee" (Job.

42:5).

In religious as truly as in physical and temporal affairs, there is never an effect without an adequate cause. If the Word of G.o.d loses its richness, if darkness falls upon the soul, if it is hard to pray, if there is a lack of victory in any respect, there is a reason, a sufficient cause for such a condition. Let it be understood here that the causes are not always, in fact often are not, sins. Much confusion has arisen from imagining that every chastening of the Lord is the punishment of some sin, when, in fact, each of G.o.d's sons must endure chastis.e.m.e.nt that they may become in a fuller sense partakers of his holiness. Thus, we conclude that all the unpleasant experiences with which we meet in the upward way must be for the sake of eliminating something of self and of conforming us more to the divine image. We do not meet them simply because they are in the way, but they are in the way because we need them. Hence the best way to meet all such things is to bring them quickly to Father, not inquiring impatiently, "Why must I suffer so?" but rather: "What is there in my nature that makes this suffering necessary? What is it that thou art endeavoring to do for me?

And how may I conduct myself so as to receive the benefit?"

TESTS IN EARLY CHRISTIAN LIFE

Happy is the child of G.o.d who can say that from the day of his conversion he has never sinned nor grieved the Spirit of G.o.d. Such, however, has not been the experience of the writer. For several years I was plunged, sometimes within the s.p.a.ce of a few hours, from extreme happiness and joy into deepest gloom and sadness. Weeks of walking in the joy of the Lord often terminated in some sad failure, causing untold misery of soul. When faith again gained the victory, praises in the day and songs in the night were mine until some other episode or depression of feeling caused me anxiety and fear. In spite of G.o.d's matchless grace and patient endeavor to teach me the lessons of absolute dependence and humble trust in him, this condition continued until gradually and almost imperceptibly my soul reached a place where I seemed past feeling, joy was no longer mine, love seemed a sensation foreign to my heart, the power of prayer was gone, and I felt that G.o.d had indeed forsaken me. My testimonies (for I was not conscious of any sin and could not give up my hope in Christ) sounded to my own ears as "tinkling cymbal and sounding bra.s.s."

That a soul who commits no known sin and who never loses the determination to serve G.o.d could get into such a state seems incredible.

Such, however, was my condition, and I have met some who are on the way to just such a place of confusion, others who have reached and are now suffering in the same state of misery, and still others who have pa.s.sed through and found that sweet rest of soul so plainly promised to all who come to Jesus. Such, then, as may be pa.s.sing through or who are entering upon such experiences, I trust to be able to show how my feet came to sink into the miry clay and how at last G.o.d graciously set me upon the solid rock of his eternal truth and gave me new songs of praise and love once again.

A DEEPER SPIRITUAL EXPERIENCE

For the two years intervening between my conversion and the time when I was enabled to make a complete consecration and receive an experience which I had not before attained, I enjoyed and endured the experiences common to the Christian in his early religious life. Many times I presented myself to G.o.d for cleansing, but as often failed to receive the Holy Ghost, because I could not believe unless I should have such manifestations of his incoming as some others had received. At last, in desperation, being confident that I had yielded all to G.o.d, I determined to believe that he did cleanse my heart and give me the Holy Spirit whether I ever received any feelings or not; for had not the immutable G.o.d promised, and could his word be broken? After a severe testing of this decision, the Holy Spirit came into my heart, cleansing it and filling me with joy unspeakable and full of glory. "Now," I thought, "surely all my difficulties are past, and I shall walk in glory the rest of my life." This bubble soon burst, however; for in my very testimony to the gracious infilling of the Spirit, I was shown a degree of self and a lack of humility, which, had I understood the truth of the matter, should have sent me in faith to the throne of grace for a supply of what I lacked, but which, instead, I allowed to throw me into a state of doubt and fear from which I did not emerge for some days. The agony of soul which I suffered through not understanding the fact that I had an individual self-life with which I must reckon, even though I was sanctified, can be understood only by those who have become victims to doubts in a like manner. After a time faith became stronger, the seasons of depression became fewer, and my soul lived upon the wing. Prayer was a delight; the reading of the Word filled me with praise; meeting the people of G.o.d was the joy of my life; and every newly revealed truth made my soul leap for gladness.

GLORYING IN SELF

I came at last to revel in my experiences. Insensibly to myself, I gloried in MY joy, MY victory, MY trueness to G.o.d. Others told of trials and difficulties; my testimonies were full of victory and praise, and I rejoiced in the fact. Little by little I began to notice the faults and failures of others, and having begun to think so much of what I was, I had but a little step to go to make a comparison of their faults with my virtues. As I remember, I did this all quite unconsciously; but a brother at last said to me, "I fear you are losing that burning love for others which you once had." Thus reproved, I sought the Father in a very simple prayer that he would fill me again with that sweetness and tenderness so necessary for a child of G.o.d. That he answered no one could doubt, least of all I myself. A pa.s.sion for souls took hold upon me. No labor was too hard, no sacrifice too great, if only I could influence a soul for Jesus. I felt a tenderness of soul toward those whom I had formerly criticized, and whereas I had avoided them, now I felt a drawing toward them, and though I believed (because some in whom I had confidence warned me of it) that they possessed very serious faults, someway I could not see them so plainly.

I was young in years, and oh, so ignorant! If only at that time my wisdom had been equal to my love for G.o.d and souls, how much of sorrow I might have been saved! How hard the Spirit of G.o.d tried to keep me from taking counsel with self and others! but I had yet to develop that individuality which can stand alone with G.o.d in sunshine or tempest and at the same time hold an att.i.tude of humble, submissive love to the brethren. I needed that single eye which sees only G.o.d and is not occupied with self or others, except in humbly loving and serving them.

Partly through a lack of understanding, but more especially because spiritual pride was gaining a foothold in my heart, making it impossible for me clearly to distinguish the voice of the Spirit of G.o.d, I failed to heed his warnings, and entered an experience of darkness and gloom, lighted by a very few rays of his divine presence, which continued over a period of several years.

CRITICIZING OTHERS

Gradually my former experience was repeated. Criticism of others slowly but surely took the place of fervent charity. Contemplation of self and self-complacency supplanted meditation on G.o.d and the humble realization of my need of his constant help. Self-sufficiency succeeded humble dependence upon the Lord. All this was utterly uncomprehended by my heart, and soon I began vaguely to wonder why I did not love secret prayer as formerly, why the Word did not seem so good to me as before, and why my thoughts ran so much upon myself and others, whereas in times past the Lord had been the Alpha and Omega of my meditations. My zeal for the truth did not abate. My public devotions were earnest and apparently spiritual, but deep within my soul I knew that there was a difference. However, I was so much taken up with helping others do right that I had not much time to attend to my own needs. G.o.d had given me much light, many things for my personal benefit. These I was very anxious for others to see; for if they were good for me, why not for others also? Thus, I endeavored to force my convictions upon all I met.

I loved their souls and my actions were born of a desire for their best good, but my att.i.tude must have repelled rather than have attracted them. Anxiety to see every one get as much as possible as quickly as possible, made me oversolicitous and exacting.

At this time I came in contact with some who were inclined to lower the standard in some respects and give more room for looseness of walk and conversation than was expedient. These I looked upon at first with pity, then with indignation, and at last as wilful deceivers. At this stage, I think, the last vestige of divine tenderness vanished from my soul, and I entered the conflict determined to vindicate the truth and see the standard upheld. When efforts were made to discover to me my faults, I could see only theirs. If it was suggested to me that I was lacking in love, I felt that judgments instead of love should be meted out to them.

Instead of feeling free in their presence, I felt like avoiding them and almost feared to be with them. This I ascribed to the bad spirit which I felt actuated them. Had I only known how, I might have held to the true standard in righteousness and also in mercy, but I could see no middle ground. Either I was right and they wrong or the opposite was true. And I thought that if I was wrong at all I must be wholly wrong.

I had not at that time seen the truth that G.o.d judges us by our motives, and condemns or excuses us as we have or do not have an earnest determination to serve him and do his will. So any attempt to recognize those who were failing in doing some of what I was sure was the will of G.o.d only resulted in terrible confusion to my soul.

WARNED BY A DREAM

At last G.o.d in mercy gave a dream to a brother who was trying to help us. I can not recall it perfectly, but to the best of my recollection, it was somewhat as follows: He thought that he was in the center of a beautiful stream of water, clear as crystal. The banks on each side were perpendicular and very high. On each bank was a large bundle to which was attached a strap. The brother was trying hard, but without success, to pull those bundles into the stream. In the midst of his exertions he awoke. Wondering what was in the bundles, he looked to the Lord and received this solution: The crystal stream represented G.o.d's eternal truth; the obstinate bundles contained a list of things which he gave to us somewhat as follows:

TRUTH

Human Reasoning

Legality

Zeal for spirituality

Great claims to spirituality Voluntary humility

Harshness Independence

Self-sufficiency Headiness

Self-will Criticism

Criticism Loose handling of Word

Zeal for written commands Exaltation of Spirit above Word

Exaction Undue liberty

Bondage Compromise

Fanaticism

INDIFFERENCE OR DOUBTS

Such a revelation of my heart should have helped me, but so blind was I that the only change it wrought was to turn the weapons of harshness, criticism, and exaction upon myself. And for three long miserable years, with a heart like a stone so far as feelings were concerned, I wrestled with doubts and fears and tried, oh, so hard! to reach the standard of spirituality which I had formerly held up for others. Labor in prayer as I would, the light would not dispel the darkness, the stony heart would not soften, except for a short season. Then, how I gloried in the light and how I mourned when it was dark again! Worse than all else, there fell upon my soul a state of seeming indifference to my condition and carelessness toward both G.o.d, the souls of others, and myself. Stir myself out of it, I could not. Sorrow and joy alike seemed strangers to me. As there was no blessing, so there was no grief. There was a great calm, but it was the calm of the grave; it was not peace. When reproved for causing trials to others, as I often needed to be, I endeavored not to be guilty of the same offense again; but no matter what I did, I seemed to experience no great depth of sorrow. Withal there developed a lightness quite foreign to what I had been by nature or grace. I seemed to live only upon the surface, and to have no ability to reach any depth of grace. This I deplored, and longed for the blessing of genuine sorrow. How often I wished that I had never heard the truth if only I might have the chance to begin all over again!

I lived in circles, making no progress. Daily I prayed for a return of the joy, love, peace, and victory I had once known. Sometimes the clouds rifted a little, and I gloried in it, thinking that surely the Lord had heard, and I should be delivered; but soon I would feel the same dulness settle down, leaving in me the same aching void as before.

Again and again I tried to repent, thinking that I surely must be a sinner; but I could not work up any earnestness, nor could I find anything in particular of which to repent, only the darkness and general dissatisfaction which I was experiencing. If only I could have begun again; but there seemed no place from which to start, no foundation for my feet, and I felt myself almost entirely swallowed in the quicksand of despondency and discouragement. I realized then the force of the Psalmist's words, "If the foundations be removed, what shall the righteous do?"

DISCOURAGEMENTS

At last my thoughtlessness brought upon me some very severe reproofs.

I knew that I was not feeling the weight of them as I should, and I knew also that unless I should be able in some way to see why I did such things I could never get any help. Why should I, who longed to be a soul-winner, be a source of trial to others? Having at last gotten it settled that there was something fundamentally wrong, I determined not to content myself until I should discover what it was. Instead of praying as I had done for so long, for love, joy, etc., I endeavored to humble myself before G.o.d and entreat him to show me what was wrong within. I made very slow progress. A day of fasting and prayer revealed nothing. But I would not cease searching my heart. It was very dry praying, for I had no ability even to feel sorry that my condition was so bad; but I had one promise to which I clung desperately: "They that seek the Lord shall not want any good thing" (Psa. 34:10). I could not make myself feel, nor change my state, but I could seek. And it was within my power, as it is within the power of all, to believe that he would be found of me.

At last, little by little, it dawned upon me that I was selfish. The reader may smile, as I myself do now, that I did not know it before.

But up to that time I had never stopped to consider why I did things.

If I spoke harshly, I was sorry and begged pardon, but it never occurred to me to think why I had spoken so, except that something had not pleased me. If I prayed when I felt inclined and neglected prayer when I did not feel inclined to pray, I knew that I had neglected duty, but to consider why I had neglected it never entered my mind. If words not unto edification escaped my lips, I was ashamed, but my motive for so speaking was unknown to me. But now the Lord showed me clearly that a desire for personal pleasure and profit lurked deep at the root of all those acts of indifference and carelessness. Grateful for one ray of light, I sought again his presence and cried, "But why, O Lord, should I, who have tasted thy divine grace, who have felt the sanctifying power of thy Holy Spirit--why should I be selfish?" My spiritual eye was regaining its sight now and my ear its keenness, so that through many days, in the testimonies of others, through reading, and in prayer and meditation, the answer came by degrees, until at last I understood.

SELF-LOVE AND PURE LOVE

There is, I learned, in every human heart an element called self-love.

This is not sinful in itself, being synonymous with that desire for happiness which is the medium through which G.o.d appeals to the soul.

It is not annihilated in the sanctified soul, else Jesus could not have said, "Love thy neighbor as thyself," but it is there subordinated to that pure love which places G.o.d first in all circ.u.mstances. To love the Lord with all the heart, might, mind, and strength is to love with pure love; but the heart that loves thus still contains self-love, and it is through this property of the soul that the sanctified can be tempted.

Adam was a perfect man, with a perfectly pure heart; but when tempted to obtain something which promised to improve his state and increase his happiness, he proved that he loved himself by yielding to the temptation. It is this part of ourselves which must daily be denied lest it degenerate into selfishness and cause us trouble. There is a degree to which this self-love and pure love may become mixed in our service to G.o.d. This had happened in my case.

Pure love serves without any hope of reward. When light and peace and joy fill the soul, or when grief, sorrow, or loneliness presses the heart, pure love goes on loving and serving. Pure love desires, not to be pleased, but to please. It gives all and demands nothing in return.

It loves G.o.d, not so much for what he has done for the soul, or for what the soul expects him to do for it, but for what he IS. It seeks him, not so much that it may be blessed, as that it may be a pleasure to him.

It desires, not so much satisfaction for its own heart, as that he may be satisfied with it. It seeks not place nor position nor anything, but only that HE may find pleasure in it, that HE may be able to rejoice in the work of his hand. If it pleases him to give good things, the soul is grateful, but does not forget that the Giver is more than the gift.

If evil comes, pure love can quietly rest, desiring naught for self, but all for him. Even if his face is hidden, pure love, though feeling keenly the absence of its beloved, can still say in sweet submission, "Thy will be done"; for it feels itself unworthy of any blessing and so is content with whatever its Lord is pleased to do. It yields itself to the Author of every good, and, trusting his love, receives thankfully and in deep humility what he pleases to give and as gratefully humbles itself to go without what he does not please to give. "Willingly to receive what thou givest, to lack what thou withholdest, to relinquish what thou takest, to suffer what thou inflictest, to be what thou requirest"--this is pure love and real consecration.

SEEING MY CONDITION

As G.o.d revealed this precious truth, I felt as though some one had said of me, "Doth Job serve G.o.d for naught?" and that G.o.d could not have justified me as he did Job. My own heart showed me self-seeking. I saw then that I had prayed to be blessed; that I had longed for satisfaction; that I had sought for joy and peace and love and spirituality, partly at least, that I might be satisfied and well pleased with myself, and, furthermore, that I might be considered spiritual among the brethren.

Also, I was honestly anxious to be a blessing to others and in everything to be an "example of the believers." But to seek the Lord simply to please him never occurred to me, until I was reminded of his unselfish love for me. He desired me to be "all for him," not because my little all could make him any richer, but because it was only then that he could really be "all for me" and bestow upon me the riches of his love. A sentence from Fenelon made me more ashamed than ever. It reads something like this: "Would you serve G.o.d only as he gives you pleasure in serving him?"

LIGHT BREAKS UPON MY SOUL