1 Timothy 1:4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. In his confidential letter to Timothy, he struck very hard blows, and more nearly in language of contempt than I remember his using in any other of his writings. He made a distinction in this way: he warned against that method of teaching which led to discussions, questions, janglings, disputes, envyings, and urged Timothy to pursue that line of teaching which had in it the power of building men up, of edifying them — this being the architectural word for building. Those doctrines which tended to educate men in a noble manhood he told him to preach; but those other doctrines which resulted not in the change of men's dispositions, but in debates and questionings, he counselled him to avoid. That which tends to develop right sentiments he declares to be gospel teaching and preaching, whereas that which tends to develop nice distinctions, nice arguments, nice points of orthodoxy, and to make men think that they know ever so much, so that they are proud of their knowledge, though they are fools all the time, is false teaching and preaching. And here we have the foundation on which men should be united. Unity is not to exist in governments, ordinances, and doctrines, but in things that pertain to godliness of life. It is said, "If a man is sincere his convictions do not make any difference." Don't they? A man says to you, "I saw you break into a bank." "Oh, no," you say, "That is only a joke." "Yes I did. And not only that, I saw you pick a man's pocket." He sticks to it that he saw you do these things; and the more sincere he is the worse it is for you. Do not you think it makes any difference what a man's convictions are when he is talking about you? You demand that a man shall think right when he talks about you, and your wife, and your daughter, and your credit, and your interests. Everybody holds. in regard to certain technical speculative ideas which lie outside of positive knowledge, that men should believe right. In the great realm of which we are speaking, and in reference to things which relate to manhood and character, everybody holds that right believing is essential. We hold every man responsible for his beliefs so far as his conduct is affected by them: not for his speculative beliefs, but for those of his beliefs which pertain to human life in the family, in business, and in government. Of the great laws to which men are accountable, spiritual laws are the highest, civil laws are next, social laws are next, and physical laws are next; and belief in the existence of these laws is important. A belief that men are accountable to them, and that obedience to them brings happiness, while disobedience to them brings unhappiness, is also important. You may leave out men's beliefs in regard to certain philosophical views of responsibility, and that which is woven in the loom of apprehension may be scattered, and no harm may result; but the great fact remains that men are accountable to those laws; and every man stands on that. Men are accountable; and if they do right they are rewardable; but if they do wrong they are punishable; and the greatest danger would result from teaching that it made no difference what men thought and did. It would be a fatal blow at morality. It would reduce man to the level of the animal, that acts according to instinct and not according to reason. There could be no greater mistake than that. While there may exist differences of opinion in regard to minor points connected with this fact, it is all-important that men should recognize the fact itself, that under the Divine government, and under the laws that belong to that government, men are held accountable for their conduct, for their feelings, and for their thoughts in life. Men are also in agreement with regard to the ideal of character — that is, in regard to the architectural plan, which is laid down in the New Testament for godliness, or true Christian manhood. They believe that the New Testament requires that the whole man shall be shaped and educated into a perfect obedience to all the laws of his condition here and hereafter. They believe that the body must be wholesome in a perfect Christian man. They believe that where there is a perfect Christian manhood, the intellect must be healthy and regulated. They believe that a man's disposition must be perfectly developed and harmonized before he can be a ripe Christian man. We hear a great deal about the way being obscure, so that one cannot tell what the truth is. Men complain that if you go to one church they tell you one thing, if you go to another church they tell you another thing, and if you go to another church they tell you still another thing. It is true that churches differ on various minor points; but they agree on great essential points. In those things in which they are at agreement, they are like the body of a shawl; and in those things in which they differ they are like the fringe of that shawl. The body of the shawl is solid; and there is division only in the fringe. It is the outer edge of truth about which men quarrel more than about anything else. In regard to the great central truths there is substantial unity. A man might better go into a desert in a sand-storm, or he might better put his glass into a blinding mist, in the hope of getting a view of the stars, than attempt to come to an understanding of the interior nature of the Divine life and government, by means of philosophical thought or discussion. That is a subject about which there is no controversy. It is here that the Christian world agree. About the ineffable love of God, about His inconceivable excellence, about His wondrous goodness and mercy, men are all agreed. Secondly, what is called "orthodoxy" in each sect falls, for the most part, into that category about which men differ, and may differ; as also do what are called "fundamental doctrines." Fundamental to what? That is the question. The doctrines which are fundamental to right living, to reverence and love toward God, and to love and self-sacrifice toward man; the doctrines, in other words, which are necessary to build up godliness in each particular man — about those doctrines there is no variation of belief. They are fundamental to conduct, fundamental to character, fundamental to duty; and about them men do not squabble. But what is fundamental to Calvinism in another thing. "Fore-ordination" is necessary to Calvinism; but it is not necessary to higher piety. Being "irresistibly called by efficacious grace" is essential to the Calvinistic scheme; but it is not necessary to true Christianity. Though such things as these may be fundamental to the forms, and ceremonies, and rituals, and usages, and governments of Churches, they are not fundamental to piety in its highest sense. I do not say that these outward elements have no value: that is not the point; I say that whatever their value may be, no man has any right, in the face of Christendom, to call them fundamental to Christianity when they are only fundamental to a side-issue — to something on either side of which a man may stand in his belief, and yet be a Christian and go to heaven. (H. W. Beecher.) Parallel Verses KJV: Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. |
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