A.W. Tozer, Bible studies and sermons

[Shammu]

Amen Dreamweaver!

"That your joy might be more full" is a part of many beautiful portions of Scripture, and it applies to many other Scriptures that instruct Christians how to live and how to be filled with the riches and spiritual blessings of the LORD. Any Christian who ever experiences the joys of yielding to the will of God for our lives wants more. The beautiful part of this is that GOD will keep filling us with all spiritual blessings in CHRIST JESUS as long as we yield and ask HIM to feed us.

Love In Christ,
Tom

Revelation 3:20 NASB  'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

AMEN and AMEN brother!

[Shammu]

In the Pursuit of God - Restoring the Creator-Creature Relation
By A.W. Tozer

      Be Thou exalted, O God, above the heavens; let thy glory be above all the earth.
      Ps. 57:5
      It is a truism to say that order in nature depends upon right relationships; to achieve harmony each thing must be in its proper position relative to each other thing. In human life it is not otherwise.
      I have hinted before in these chapters that the cause of all our human miseries is a radical moral dislocation, an upset in our relation to God and to each other. For whatever else the Fall may have been, it was most certainly a sharp change in man's relation to his Creator. He adopted toward God an altered attitude, and by so doing destroyed the proper Creator-creature relation in which, unknown to him, his true happiness lay. Essentially salvation is the restoration of a right relation between man and his Creator, a bringing back to normal of the Creator-creature relation.

      A satisfactory spiritual life will begin with a complete change in relation between God and the sinner; not a judicial change merely, but a conscious and experienced change affecting the sinner's whole nature. The atonement in Jesus' blood makes such a change judicially possible and the working of the Holy Spirit makes it emotionally satisfying.

      The story of the prodigal son perfectly illustrates this latter phase. He had brought a world of trouble upon himself by forsaking the position which he had properly held as son of his father. At bottom his restoration was nothing more than a re-establishing of the father- son relation which had existed from his birth and had been altered temporarily by his act of sinful rebellion. This story overlooks the legal aspects of redemption, but it makes beautifully clear the experiential aspects of salvation.

      In determining relationships we must begin somewhere. There must be somewhere a fixed center against which everything else is measured, where the law of relativity does not enter and we can say 'is' and make no allowances. Such a center is God. When God would make His Name known to mankind He could find no better word than 'I am'. When He speaks in the first person He says, 'I am'; when we speak of Him we say 'He is'; when we speak to Him we say, 'Thou art.' Everyone and everything else measures from that fixed point. 'I am that I am,' says God, 'I change not.'

      As the sailor locates his position on the sea by 'shooting' the sun, so we may get our moral bearings by looking at God. We must begin with God. We are right when and only when we stand in a right position relative to God, and we are wrong so far and so long as we stand in any other position.

      Much of our difficulty as seeking Christians stems from our unwillingness to take God as He is and adjust our lives accordingly. We insist upon trying to modify Him and to bring Him nearer to our own image. The flesh whimpers against the rigor of God's inexorable sentence and begs like Agag for a little mercy, a little indulgence of its carnal ways. It is no use. We can get a right start only by accepting God as He is and learning to love Him for what He is. As we go on to know Him better we shall find it a source of unspeakable joy that God is just what He is. Some of the most rapturous moments we know will be those we spend in reverent admiration of the Godhead. In those holy moments the very thought of change in Him will be too painful to endure.

      So let us begin with God. Back of all, above all, before all is God; first in sequential order, above in rank and station, exalted in dignity and honor. As the self-existent One He gave being to all things, and all things exist out of and for Him. 'Thou art worthy, O Lord, to receive glory and honour and power: for Thou hast created all things, and for thy pleasure they are and were created.' (Rev 4:11)

      Every soul belongs to God and exists by His pleasure. God being Who and What He is, and we being who and what we are, the only thinkable relation between us is one of full lordship on His part and complete submission on ours. We owe Him every honor that it is in our power to give Him. Our everlasting grief lies in giving Him anything less.

      The pursuit of God will embrace the labor of bringing our total personality into conformity to His. And this not judicially, but actually. I do not here refer to the act of justification by faith in Christ. I speak of a voluntary exalting of God to His proper station over us and a willing surrender of our whole being to the place of worshipful submission which the Creator-creature circumstance makes proper.

Cont'd next post

[Shammu]

      The moment we make up our minds that we are going on with this determination to exalt God over all we step out of the world's parade. We shall find ourselves out of adjustment to the ways of the world, and increasingly so as we make progress in the holy way. We shall acquire a new viewpoint; a new and different psychology will be formed within us; a new power will begin to surprise us by it supsurgings and its outgoings.

      Our break with the world will be the direct outcome of our changed relation to God. For the world of fallen men does not honor God. Millions call themselves by His Name, it is true, and pay some token respect to Him, but a simple test will show how little He is really honored among them. Let the average man be put to the proof on the question of who is above, and his true position will be exposed. Let him be forced into making a choice between God and money, between God and men, between God and personal ambition, God and self, God and human love, and God will take second place every time. Those other things will be exalted above. However the man may protest, the proof is in the choices he makes day after day throughout his life.

      'Be thou exalted' is the language of victorious spiritual experience. It is a little key to unlock the door to great treasures of grace. It is central in the life of God in the soul. Let the seeking man reach a place where life and lips join to say continually 'Be thou exalted,' and a thousand minor problems will be solved at once. His Christian life ceases to be the complicated thing it had been before and becomes the very essence of simplicity. By the exercise of his will he has set his course, and on that course he will stay as if guided by an automatic pilot. If blown off course for a moment by some adverse wind he will surely return again as by a secret bent of the soul. The hidden motions of the Spirit are working in his favor, and 'the stars in their courses' fight for him. He has met his life problem at its center, and everything else must follow along.

      Let no one imagine that he will lose anything of human dignity by this voluntary sell-out of his all to his God. He does not by this degrade himself as a man; rather he finds his right place of high honor as one made in the image of his Creator. His deep disgrace lay in his moral derangement, his unnatural usurpation of the place of God. His honor will be proved by restoring again that stolen throne. In exalting God over all he finds his own highest honor upheld.

      Anyone who might feel reluctant to surrender his will to the will of another should remember Jesus' words, 'Whosoever committeth sin is the servant of sin.' We must of necessity be servant to someone, either to God or to sin. The sinner prides himself on his independence, completely overlooking the fact that he is the weak slave of the sins that rule his members. The man who surrenders to Christ exchanges a cruel slave driver for a kind and gentle Master whose yoke is easy and whose burden is light.

      Made as we were in the image of God we scarcely find it strange to take again our God as our All. God was our original habitat and our hearts cannot but feel at home when they enter again that ancient and beautiful abode. I hope it is clear that there is a logic behind God's claim to pre-eminence. That place is His by every right in earth or heaven. While we take to ourselves the place that is His the whole course of our lives is out of joint. Nothing will or can restore order till our hearts make the great decision: God shall be exalted above.

      'Them that honour me I will honour,' said God once to a priest of Israel, and that ancient law of the Kingdom stands today unchanged by the passing of time or the changes of dispensation. The whole Bible and every page of history proclaim the perpetuation of that law. 'If any man serve me, him will my Father honour,' said our Lord Jesus, tying in the old with the new and revealing the essential unity of His ways with men. Sometimes the best way to see a thing is to look at its opposite. Eli and his sons are placed in the priesthood with the stipulation that they honor God in their lives and ministrations. This they fail to do, and God sends Samuel to announce the consequences. Unknown to Eli this law of reciprocal honor has been all the while secretly working, and now the time has come for judgment to fall. Hophni and Phineas, the degenerate priests, fall in battle, the wife of Hophni dies in childbirth, Israel flees before her enemies, the ark of God is captured by the Philistines and the old man Eli falls backward and dies of a broken neck. Thus stark tragedy followed upon Eli's failure to honor God.

      Now set over against this almost any Bible character who honestly tried to glorify God in his earthly walk. See how God winked at weaknesses and overlooked failures as He poured upon His servants grace and blessing untold. Let it be Abraham, Jacob, David, Daniel, Elijah or whom you will; honor followed honor as harvest the seed. The man of God set his heart to exalt God above all; God accepted his intention as fact and acted accordingly. Not perfection, but holy intention made the difference.

      In our Lord Jesus Christ this law was seen in simple perfection. In His lowly manhood He humbled Himself and gladly gave all glory to His Father in heaven. He sought not His own honor, but the honor of God who sent Him. 'If I honour myself,' He said on one occasion, 'my honour is nothing; it is my Father that honoureth me.' (John 8:54) So far had the proud Pharisees departed from this law that they could not understand one who honored God at his own expense. 'I honour my Father,' said Jesus to them, 'and ye do dishonour me.'

      Another saying of Jesus, and a most disturbing one, was put in the form of a question, 'How can ye believe, which receive honour one of another, and seek not the honour that cometh from God alone?' (John 5:44) If I understand this correctly Christ taught here the alarming doctrine that the desire for honor among men made belief impossible. Is this sin at the root of religious unbelief? Could it be that those 'intellectual difficulties' which men blame for their inability to believe are but smoke screens to conceal the real cause that lies behind them? Was it this greedy desire for honor from man that made men into Pharisees and Pharisees into Deicides? Is this the secret back of religious self-righteousness and empty worship? I believe it may be. Who will make the once-for-all decision to exalt Him over all? Such are these precious to God above all treasures of earth or sea. In them God finds a theater where He can display His exceeding kindness toward us in Christ Jesus. With them God can walk unhindered, toward them He can act like the God He is.

      In speaking thus I have one fear; it is that I may convince the mind before God can win the heart. For this God-above-all position is one not easy to take. The mind may approve it while not having the consent of the will to put it into effect. While the imagination races ahead to honor God, the will may lag behind and the man never guess how divided his heart is. The whole man must make the decision before the heart can know any real satisfaction. God wants us all, and He will not rest till He gets us all. No part of the man will do.

      Let us pray over this in detail, throwing ourselves at God's feet and meaning everything we say. No one who prays thus in sincerity need wait long for tokens of divine acceptance. God will unveil His glory before His servant's eyes, and He will place all His treasures at the disposal of such a one, for He knows that His honor is safe in such consecrated hands. O God, be thou exalted over my possessions. Nothing of earth's treasures shall seem dear unto me if only Thou art glorified in my life. Be Thou exalted over my friendships. I am determined that Thou shalt be above all, though I must stand deserted and alone in the midst of the earth. Be Thou exalted above my comforts. Though it mean the loss of bodily comforts and the carrying of heavy crosses I shall keep my vow made this day before Thee. Be Thou exalted over my reputation. Make me ambitious to please Thee even if as a result I must sink into obscurity and my name be forgotten as a dream. Rise, O Lord, into Thy proper place of honor, above my ambitions, above my likes and dislikes, above my family, my health and even my life itself. Let me decrease that Thou mayest increase, let me sink that Thou mayest rise above. Ride forth upon me as Thou didst ride into Jerusalem mounted upon the humble little beast, a colt, the foal of an ass, and let me hear the children cry to Thee, 'Hosanna in the highest.

A.W. Tozer

[Shammu]

In the Pursuit of God - Meekness and Rest
By A.W. Tozer

      Blessed are the meek: for they shall inherit the earth.
      Matt.5:5A
      A fairly accurate description of the human race might be furnished one unacquainted with it by taking the Beatitudes, turning them wrong side out and saying, 'Here is your human race.' For the exact opposite of the virtues in the Beatitudes are the very qualities which distinguish human life and conduct.
      In the world of men we find nothing approaching the virtues of which Jesus spoke in the opening words of the famous Sermon on the Mount. Instead of poverty of spirit we find the rankest kind of pride; instead of mourners we find pleasure seekers; instead of meekness, arrogance; instead of hunger after righteousness we hear men saying, 'I am rich and increased with goods and have need of nothing'; instead of mercy we find cruelty; instead of purity of heart, corrupt imaginings; instead of peacemakers we find men quarrelsome and resentful; instead of rejoicing in mistreatment we find them fighting back with every weapon at their command. Of this kind of moral stuff civilized society is composed.

      The atmosphere is charged with it; we breathe it with every breath and drink it with our mother's milk. Culture and education refine these things slightly but leave them basically untouched. A whole world of literature has been created to justify this kind of life as the only norm alone. And this is the more to be wondered at seeing that these are the evils which make life the bitter struggle it is for all of us. All our heartaches and a great many of our physical ills spring directly out of our sins. Pride, arrogance, resentfulness, evil imaginings, malice, greed: these are the sources of more human pain than all the diseases that ever afflicted mortal flesh.

      Into a world like this the sound of Jesus' words comes wonderful and strange, a visitation from above. It is well that He spoke, for no one else could have done it as well; and it is good that we listen. His words are the essence of truth. He is not offering an opinion; Jesus never uttered opinions. He never guessed; He knew, and He knows. His words are not as Solomon's were, the sum of sound wisdom or the results of keen observation. He spoke out of the fulness of His Godhead, and His words are very Truth itself. He is the only one who could say 'blessed' with complete authority, for He is the Blessed One come from the world above to confer blessedness upon mankind. And His words were supported by deeds mightier than any performed on this earth by any other man. It is wisdom for us to listen.

      As was often so with Jesus, He used this word 'meek' in a brief crisp sentence, and not till some time later did He go on to explain it. In the same book of Matthew He tells us more about it and applies it to our lives. 'Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.' (Mat 11:28-30) Here we have two things standing in contrast to each other, a burden and a rest. The burden is not a local one, peculiar to those first hearers, but one which is borne by the whole human race. It consists not of political oppression or poverty or hard work. It is far deeper than that. It is felt by the rich as well as the poor for it is something from which wealth and idleness can never deliver us.

      The burden borne by mankind is a heavy and a crushing thing. The word Jesus used means a load carried or toil borne to the point of exhaustion. Rest is simply release from that burden. It is not something we do, it is what comes to us when we cease to do. His own meekness, that is the rest.

      Let us examine our burden. It is altogether an interior one. It attacks the heart and the mind and reaches the body only from within. First, there is the burden of pride. The labor of self-love is a heavy one indeed. Think for yourself whether much of your sorrow has not arisen from someone speaking slightingly of you. As long as you set yourself up as a little god to which you must be loyal there will be those who will delight to offer affront to your idol. How then can you hope to have inward peace? The heart's fierce effort to protect itself from every slight, to shield its touchy honor from the bad opinion of friend and enemy, will never let the mind have rest. Continue this fight through the years and the burden will become intolerable.

      Yet the sons of earth are carrying this burden continually, challenging every word spoken against them, cringing under every criticism, smarting under each fancied slight, tossing sleepless if another is preferred before them. Such a burden as this is not necessary to bear. Jesus calls us to His rest, and meekness is His method. The meek man cares not at all who is greater than he, for he has long ago decided that the esteem of the world is not worth the effort. He develops toward himself a kindly sense of humor and learns to say, 'Oh, so you have been overlooked? They have placed someone else before you? They have whispered that you are pretty small stuff after all? And now you feel hurt because the world is saying about you the very things you have been saying about yourself? Only yesterday you were telling God that you were nothing, a mere worm of the dust. Where is your consistency? Come on, humble yourself, and cease to care what men think.'

Cont'd next post

[Shammu]

      The meek man is not a human mouse afflicted with a sense of his own inferiority. Rather he may be in his moral life as bold as a lion and as strong as Samson; but he has stopped being fooled about himself. He has accepted God's estimate of his own life. He knows he is as weak and helpless as God has declared him to be, but paradoxically, he knows at the same time that he is in the sight of God of more importance than angels. In himself, nothing; in God, everything. That is his motto. He knows well that the world will never see him as God sees him and he has stopped caring. He rests perfectly content to allow God to place His own values. He will be patient to wait for the day when everything will get its own price tag and real worth will come into its own. Then the righteous shall shine forth in the Kingdom of their Father. He is willing to wait for that day.

      In the meantime he will have attained a place of soul rest. As he walks on in meekness he will be happy to let God defend him. The old struggle to defend himself is over. He has found the peace which meekness brings.

      Then also he will get deliverance from the burden of pretense. By this I mean not hypocrisy, but the common human desire to put the best foot forward and hide from the world our real inward poverty. For sin has played many evil tricks upon us, and one has been the infusing into us a false sense of shame. There is hardly a man or woman who dares to be just what he or she is without doctoring up the impression. The fear of being found out gnaws like rodents within their hearts. The man of culture is haunted by the fear that he will some day come upon a man more cultured than himself. The learned man fears to meet a man more learned than he. The rich man sweats under the fear that his clothes or his car or his house will sometime be made to look cheap by comparison with those of another rich man. So-called 'society' runs by a motivation not higher than this, and the poorer classes on their level are little better.

      Let no one smile this off. These burdens are real, and little by little they kill the victims of this evil and unnatural way of life. And the psychology created by years of this kind of thing makes true meekness seem as unreal as a dream, as aloof as a star. To all the victims of the gnawing disease Jesus says, 'Ye must become as little children.' For little children do not compare; they receive direct enjoyment from what they have without relating it to something else or someone else. Only as they get older and sin begins to stir within their hearts do jealousy and envy appear. Then they are unable to enjoy what they have if someone else has something larger or better. At that early age does the galling burden come down upon their tender souls, and it never leaves them till Jesus sets them free.

      Another source of burden is artificialy. I am sure that most people live in secret fear that some day they will be careless and by chance an enemy or friend will be allowed to peep into their poor empty souls. So they are never relaxed. Bright people are tense and alert in fear that they may be trapped into saying something common or stupid. Traveled people are afraid that they may meet some Marco Polo who is able to describe some remote place where they have never been.

      This unnatural condition is part of our sad heritage of sin, but in our day it is aggravated by our whole way of life. Advertising is largely based upon this habit of pretense. 'Courses' are offered in this or that field of human learning frankly appealing to the victim's desire to shine at a party. Books are sold, clothes and cosmetics are peddled, by playing continually upon this desire to appear what we are not. Artificiality is one curse that will drop away the moment we kneel at Jesus' feet and surrender ourselves to His meekness. Then we will not care what people think of us so long as God is pleased. Then what we are will be everything; what we appear will take its place far down the scale of interest for us. Apart from sin we have nothing of which to be ashamed. Only an evil desire to shine makes us want to appear other than we are.

      The heart of the world is breaking under this load of pride and pretense. There is no release from our burden apart from the meekness of Christ. Good keen reasoning may help slightly, but so strong is this vice that if we push it down one place it will come up somewhere else. To men and women everywhere Jesus says, 'Come unto me, and I will give you rest.' The rest He offers is the rest of meekness, the blessed relief which comes when we accept ourselves for what we are and cease to pretend. It will take some courage at first, but the needed grace will come as we learn that we are sharing this new and easy yoke with the strong Son of God Himself. He calls it 'my yoke,' and He walks at one end while we walk at the other. Lord, make me childlike. Deliver me from the urge to compete with another for place or prestige or position. I would be simple and artless as a little child. Deliver me from pose and pretense. Forgive me for thinking of myself. Help me to forget myself and find my true peace in beholding Thee. That Thou mayest answer this prayer I humble myself before Thee. Lay upon me Thy easy yoke of self-forgetfulness that through it I may find rest. Amen.

A.W. Tozer

[Shammu]

In the Pursuit of God - The Sacrament of Living
By A.W. Tozer

      Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
      I Cor. 10:31
      One of the greatest hindrances to internal peace which the Christian encounters is the common habit of dividing our lives into two areas, the sacred and the secular. As the seas are conceived to exist apart from each other and to be morally and spiritually incompatible, and as we are compelled by the necessities of living to be always crossing back and forth from the one to the other, our inner lives tend to break up so that we live a divided instead of a unified life.
      Our trouble springs from the fact that we who follow Christ inhabit at once two worlds, the spiritual and the natural. As children of Adam we live our lives on earth subject to the limitations of the flesh and the weaknesses and ills to which human nature is heir. Merely to live among men requires of us years of hard toil and much care and attention to the things of this world. In sharp contrast to this is our life in the Spirit. There we enjoy another and higher kind of life; we are children of God; we possess heavenly status and enjoy intimate fellowship with Christ.

      This tends to divide our total life into two departments. We come unconsciously to recognize two sets of actions. The first are performed with a feeling of satisfaction and a firm assurance that they are pleasing to God. These are the sacred acts and they are usually thought to be prayer, Bible reading, hymn singing, church attendance and such other acts as spring directly from faith. They maybe known by the fact that they have no direct relation to this world, and would have no meaning whatever except as faith shows us another world, 'an house not made with hands, eternal in the heavens.' (2 Cor 5:1)

      Over against these sacred acts are the secular ones.They include all of the ordinary activities of life which we share with the sons and daughters of Adam: eating, sleeping, working, looking after the needs of the body and performing our dull and prosaic duties here on earth. These we often do reluctantly and with many misgivings, often apologizing to God for what we consider a waste of time and strength. The upshot of this is that we are uneasy most of the time. We go about our common tasks with a feeling of deep frustration, telling ourselves pensively that there's a better day coming when we shall slough off this earthly shell and be bothered no more with the affairs of this world.

      This is the old sacred-secular antithesis. Most Christians are caught in its trap. They cannot get a satisfactory adjustment between the claims of the two worlds. They try to walk the tight rope between two kingdoms and they find no peace in either. Their strength is reduced, their outlook confused and their joy taken from them.

      I believe this state of affairs to be wholly unnecessary. We have gotten ourselves on the horns of a dilemma, true enough, but the dilemma is not real. It is a creature of misunderstanding. The sacred-secular antithesis has no foundation in the New Testament. Without doubt a more perfect understanding of Christian truth will deliver us from it.

      The Lord Jesus Christ Himself is our perfect example, and He knew no divided life. In the Presence of His Father He lived on earth without strain from babyhood to His death on the cross. God accepted the offering of His total life, and made no distinction between act and act. 'I do always the things that please him,' was His brief summary of His own life as it related to the Father. (John 8:29) As He moved among men He was poised and restful. What pressure and suffering He endured grew out of His position as the world's sin- bearer; they were never the result of moral uncertainty or spiritual maladjustment.

      Paul's exhortation to 'do all to the glory of God' is more than pious idealism. It is an integral part of the sacred revelation and is to be accepted as the very Word of Truth. It opens before us the possibility of making every act of our lives contribute to the glory of God. Lest we should be too timid to include everything, Paul mentions specifically eating and drinking. This humble privilege we share with the beasts that perish. If these lowly animal acts can be so performed as to honor God, then it becomes difficult to conceive of one that cannot.

      That monkish hatred of the body which figures so prominently in the works of certain early devotional writers is wholly without support in the Word of God. Common modesty is found in the Sacred Scriptures, it is true, but never prudery or a false sense of shame. The New Testament accepts as a matter of course that in His incarnation our Lord took upon Him a real human body, and no effort is made to steer around the downright implications of such a fact. He lived in that body here among men and never once performed a non-sacred act. His presence in human flesh sweeps away forever the evil notion that there is about the human body something innately offensive to the Deity. God created our bodies, and we do not offend Him by placing the responsibility where it belongs. He is not ashamed of the work of His own hands. Perversion, misuse and abuse of our human powers should give us cause enough to be ashamed. Bodily acts done in sin and contrary to nature can never honor God. Wherever the human will introduces moral evil we have no longer our innocent and harmless powers as God made them; we have instead an abused and twisted thing which can never bring glory to its Creator.

      Let us, however, assume that perversion and abuse are not present. Let us think of a Christian believer in whose life the twin wonders of repentance and the new birth have been wrought. He is now living according to the will of God as he understands it from the written Word. Of such a one it may be said that every act of his life is or can be as truly sacred as prayer or baptism or the Lord's Supper. To say this is not to bring all acts down to one dead level; it is rather to lift every act up into a living kingdom and turn the whole life into a sacrament.

      If a sacrament is an external expression of an inward grace, then we need not hesitate to accept the above thesis. By one act of consecration of our total selves to God, we can make every subsequent act express that consecration. We need no more be ashamed of our body-- the fleshly servant that carries us through life-- than Jesus was of the humble beast upon which He rode into Jerusalem. 'The Lord hath heed of him' may well apply to our mortal bodies. If Christ dwells in us we may bear about the Lord of glory as the little beast did of old and give occasion to the multitudes to cry, 'Hosanna in the highest.'

Cont'd next post

[Shammu]

      That we see this truth is not enough. If we would escape from the toils of the sacred-secular dilemma the truth must 'run in our blood' and condition the complexion of our thoughts. We must practice living to the glory of God, actually and determinedly. By meditation upon this truth, by talking it over with God often in our prayers, by recalling it to our minds frequently as we move about among men, a sense of its wondrous meaning will begin to take hold of us. The old painful duality will go down before a restful unity of life. The knowledge that we are all God's, that He has received all and rejected nothing, will unify our inner lives and make everything sacred to us.

      This is not quite all. Long-held habits do not die easily. It will take intelligent thought and a great deal of reverent prayer to escape completely from the sacred-secular psychology. For instance it may be difficult for the average Christian to get hold of the idea that his daily labors can be performed as acts of worship acceptable to God by Jesus Christ. The old antithesis will crop up in the back of his head sometimes to disturb his peace of mind. Nor will that old serpent the devil take all this lying down. He will be there in the cab or at the desk or in the field to remind the Christian that he is giving the better part of his day to the things of this world and allotting to his religious duties only a trifling portion of his time.And unless great care is taken this will create confusion and bring discouragement and heaviness of heart.

      We can meet this successfully only by the exercise of an aggressive faith. We must offer all our acts to God and believe that He accepts them. Then hold firmly to that position and keep insisting that every act of every hour of the day and night be included in the transaction. Keep reminding God in our times of private prayer that we mean every act for His glory; then supplement those times by a thousand thought-prayers as we go about the job of living. Let us practice the fine art of making every work a priestly ministration. Let us believe that God is in all our simple deeds and learn to find Him there.

      A concomitant of the error which we have been discussing is the sacred-secular antithesis as applied to places. It is little short of astonishing that we can read the New Testament and still believe in the inherent sacredness of places as distinguished from other places.This error is so widespread that one feels all alone when he tries to combat it. It has acted as a kind of dye to color the thinking of religious persons and has colored the eyes as well so that it is all but impossible to detect its fallacy. In the face of every New Testament teaching to the contrary, it has been said and sung throughout the centuries and accepted as part of the Christian message, the which it most surely is not. Only the Quakers, so far as my knowledge goes, have had the perception to see the error and the courage to expose it.

      Here are the facts as I see them. For four hundred years Israel had dwelt in Egypt, surrounded by the crassest idolatry. By the hand of Moses they were brought out at last and started toward the land of promise. The very idea of holiness had been lost to them. To correct this, God began at the bottom. He localized Himself in the cloud and fire and later when the tabernacle had been built He dwelt between holy and unholy. There were holy days, holy vessels, holy garments. There were washings, sacrifices, offerings of many kinds. By these means Israel learned that God is holy. It was this that He was teaching them. Not the holiness of things or places, but the holiness of Jehovah was the lesson they must learn.

      Then came the great day when Christ appeared. Immediately He began to say, 'Ye have heard that it was said by them of old time...,but I say unto you...' (Mat 5:21-22) The Old Testament schooling was over. When Christ died on the cross the veil of the temple was rent from top to bottom. The Holy of Holies was opened to everyone who would enter in faith. Christ's words were remembered, 'The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. ... But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. God is Spirit, and they that worship him must worship in spirit and in truth.' (John 4:21-23)

      Shortly after, Paul took up the cry of liberty and declared all meats clean, every day holy, all places sacred and every act acceptable to God. The sacredness of times and places, a half-light necessary to the education of the race, passed away before the full sun of spiritual worship.

      The essential spirituality of worship remained the possession of the Church until it was slowly lost with the passing of the years. Then the natural legality of the fallen hearts of men began to introduce the old distinctions. The Church came to observe again days and seasons and times. Certain places were chosen and marked out as holy in a special sense. Differences were observed between one and another day or place or person. 'The sacraments' were first two, then three, then four, until with the triumph of Romanism they were fixed at seven.

      In all charity, and with no desire to reflect unkindly upon any Christian, however misled, I would point out that the Roman Catholic church represents today the sacred-secular heresy carried to its logical conclusion. Its deadliest effect is the complete cleavage it introduces between religion and life. Its teachers attempt to avoid this snare by many footnotes and multitudinous explanations, but the mind's instinct for logic is too strong. In practical living the cleavage is a fact.

      From this bondage reformers and puritans and mystics have labored to free us. Today the trend in conservative circles is back toward that bondage again. It is said that a horse after it has been led out of a burning building will sometimes by a strange obstinacy break loose from its rescuer and dash back into the building again to perish in the flame. By some such stubborn tendency toward error, Fundamentalism in our day is moving back toward spiritual slavery. The observation of days and times is becoming more and more prominent among us. 'Lent' and 'holy week' and 'good' Friday are words heard more and more frequently upon the lips of gospel Christians. We do not know when we are well off.

      In order that I may be understood and not be misunderstood I would throw into relief the practical implications of the teaching for which I have been arguing, i.e., the sacramental quality of every-day living. Over against its positive meanings I should like to point out a few things it does not mean.

      It does not mean, for instance, that everything we do is of equal importance with everything else we do or may do. One act of a good man's life may differ widely from another in importance. Paul's sewing of tents was not equal to his writing an Epistle to the Romans, but both were accepted of God and both were true acts of worship. Certainly it is more important to lead a soul to Christ than to plant a garden, but the planting of the garden can be as holy an act as the winning of a soul.

      Again, it does not mean that every man is as useful as every other man. Gifts differ in the body of Christ. A Billy Bray is not to be compared with a Luther or a Wesley for sheer usefulness to the Church and to the world; but the service of the less gifted brother is as pure as that of the more gifted, and God accepts both with equal pleasure.

      The 'layman' need never think of his humbler task as being inferior to that of his minister. Let every man abide in the calling wherein he is called and his work will be as sacred as the work of the ministry. It is not what a man does that determines whether his work is sacred or secular, it is why he does it. The motive is everything. Let a man sanctify the Lord God in his heart and he can thereafter do no common act. All he does is good and acceptable to God through Jesus Christ. For such a man, living itself will be sacramental and the whole world a sanctuary. His entire life will be a priestly ministration. As he performs his never so simple task he will hear the voice of the seraphim saying, 'Holy, Holy, Holy, is the Lord of hosts: the whole earth is full of His glory.' Lord, I would trust Thee completely; I would be altogether Thine; I would exalt Thee above all. I desire that I may feel no sense of possessing anything outside of Thee. I want constantly to be aware of Thine overshadowing Presence and to hear Thy speaking Voice. I long to live in restful sincerity of heart. I want to live so fully in the Spirit that all my thought may be as sweet incense ascending to Thee and every act of my life may be an act of worship. Therefore I pray in the words of Thy great servant of old, 'I beseech Thee so for to cleanse the intent of mine heart with the unspeakable gift of Thy grace, that I may perfectly love Thee and worthily praise Thee.' And all this I confidently believe Thou wilt grant me through the merits of Jesus Christ Thy Son. Amen.

A.W. Tozer

[Shammu]

A.W. Tozer - Short Biography
By A.W. Tozer

      Aiden Wilson Tozer was born April 21, 1897, on a small farm among the spiny ridges of Western Pennsylvania. Within a few short years, Tozer, as he preferred to be called, would earn the reputation and title of a "20th-century prophet."
       Able to express his thoughts in a simple but forceful manner, Tozer combined the power of God and the power of words to nourish hungry souls, pierce human hearts, and draw earthbound minds toward God.
       When he was 15 years old, Tozer's family moved to Akron, Ohio. One afternoon as he walked home from his job at Goodyear, he overheard a street preacher say, "If you don't know how to be saved . . . just call on God." When he got home, he climbed the narrow stairs to the attic where, heeding the preacher's advice, Tozer was launched into a lifelong pursuit of God.
       In 1919, without formal education, Tozer was called to pastor a small storefront church in Nutter Fort, West Virginia. That humble beginning thrust him and his new wife Ada Cecelia Pfautz, into a 44-year ministry with The Christian and Missionary Alliance.
       Thirty-one of those years were spent at Chicago's Southside Alliance Church. The congregation, captivated by Tozer's preaching, grew from 80 to 800.
       In 1950 Tozer was elected editor of the Alliance Weekly now called Alliance Life. The circulation doubled almost immediately. In the first editorial dated June 3, 1950, he set the tone: "It will cost something to walk slow in the parade of the ages while excited men of time rush about confusing motion with progress. But it will pay in the long run and the true Christian is not much interested in anything short of that."

       Tozer's forte was his prayer life which often found him walking the aisles of a sanctuary or lying face down on the floor. He noted, "As a man prays, so is he." To him the worship of God was paramount in his life and ministry. "His preaching as well as his writings were but extensions of his prayer life," comments Tozer biographer James L. Snyder. An earlier biographer noted, "He spent more time on his knees than at his desk."
       Tozer's love for words also pervaded his family life. He quizzed his children on what they read and made up bedtime stories for them. "The thing I remember most about my father," reflects his daughter Rebecca, "was those marvelous stories he would tell."
       Son Wendell, one of six boys born before the arrival of Rebecca, remembers that, "We all would rather be treated to the lilac switch by our mother than to have a talking-to by our dad."
       Tozer's final years of ministry were spent at Avenue Road Church in Toronto, Canada. On May 12, 1963, his earthly pursuit of God ended when he died of a heart attack at age 66. In a small cemetery in Akron, Ohio, his tombstone bears this simple epitaph: "A Man of God."
       Some wonder why Tozer's writings are as fresh today as when he was alive. It is because, as one friend commented, "He left the superficial, the obvious and the trivial for others to toss around. . . . [His] books reach deep into the heart."
       His humor, written and spoken, has been compared to that of Will Rogers--honest and homespun. Congregations could one moment be swept by gales of laughter and the next sit in a holy hush.
       For almost 50 years, Tozer walked with God. Even though he is gone, he continues to speak, ministering to those who are eager to experience God. As someone put it, "This man makes you want to know and feel God."

A.W. Tozer

[Shammu]

Man - The Dwelling Place of God - Dwelling Place of God
By A.W. Tozer

      DEEP INSIDE EVERY MAN there is a private sanctum where dwells the mysterious essence of his being. This far-in reality is that in the man which is what it is of itself without reference to any other part of the man's complex nature. It is the man's "I Am," a gift from the I AM who created him.

      The I AM which is God is underived and selfexistent; the "I Am" which is man is derived from God and dependent every moment upon His creative fiat for its continued existence. One is the Creator, high over all, ancient of days, dwelling in light unapproachable. The other is a creature and, though privileged beyond all others, is still but a creature, a pensioner on God's bounty and a suppliant before His throne.

      The deep-in human entity of which we speak is called in the Scriptures the spirit of man. "For what man knoweth the things of man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God" (I Cor. 2:11) . As God's self-knowledge lies in the eternal Spirit, so man's selfknowledge is by his own spirit, and his knowledge of God is by the direct impression of the Spirit of God upon the spirit of man.

      The importance of all this cannot be overestimated as we think and study and pray. It reveals the essential spirituality of mankind. It denies that man is a creature having a spirit and declares that he is a spirit having a body. That which makes him a human being is not his body but his spirit, in which the image of God originally lay.

      One of the most liberating declarations in the New Testament is this: "The true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth" (John 4:23, 24) . Here the nature of worship is shown to be wholly spiritual. True religion is removed from diet and days, from garments and ceremonies, and placed where it belongs-in the union of the spirit of man with the Spirit of God.

      From man's standpoint the most tragic loss suffered in the Fall was the vacating of this inner sanctum by the Spirit of God. At the far-in hidden center of man's being is a bush fitted to be the dwelling place of the Triune God. There God planned to rest and glow with moral and spiritual fire. Man by his sin forfeited this indescribably wonderful privilege and must now dwell there alone. For so intimately private is the place that no creature can intrude; no one can enter but Christ; and He will enter only by the invitation of faith. "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Rev. 3:20).

      By the mysterious operation of the Spirit in the new birth, that which is called by Peter "the divine nature" enters the deep-in core of the believer's heart and establishes residence there. "If any man have not the Spirit of Christ, he is none of his," for "the Spirit itself beareth witness with our spirit, that we are the children of God" (Rom. 8:9, 16). Such a one is a true Christian, and only such. Baptism, confirmation, the receiving of the sacraments, church membership-these mean nothing unless the supreme act of God in regeneration also takes place. Religious externals may have a meaning for the God-inhabited soul; for any others they are not only useless but may actually become snares, deceiving them into a false and perilous sense of security.

      "Keep thy heart with all diligence" is more than a wise saying; it is a solemn charge laid upon us by the One who cares most about us. To it we should give the most careful heed lest at any time we should let it slip.

A.W. Tozer

[Shammu]

Man - The Dwelling Place of God - Dwelling Place of God
By A.W. Tozer

      DEEP INSIDE EVERY MAN there is a private sanctum where dwells the mysterious essence of his being. This far-in reality is that in the man which is what it is of itself without reference to any other part of the man's complex nature. It is the man's "I Am," a gift from the I AM who created him.

      The I AM which is God is underived and selfexistent; the "I Am" which is man is derived from God and dependent every moment upon His creative fiat for its continued existence. One is the Creator, high over all, ancient of days, dwelling in light unapproachable. The other is a creature and, though privileged beyond all others, is still but a creature, a pensioner on God's bounty and a suppliant before His throne.

      The deep-in human entity of which we speak is called in the Scriptures the spirit of man. "For what man knoweth the things of man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God" (I Cor. 2:11) . As God's self-knowledge lies in the eternal Spirit, so man's selfknowledge is by his own spirit, and his knowledge of God is by the direct impression of the Spirit of God upon the spirit of man.

      The importance of all this cannot be overestimated as we think and study and pray. It reveals the essential spirituality of mankind. It denies that man is a creature having a spirit and declares that he is a spirit having a body. That which makes him a human being is not his body but his spirit, in which the image of God originally lay.

      One of the most liberating declarations in the New Testament is this: "The true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth" (John 4:23, 24) . Here the nature of worship is shown to be wholly spiritual. True religion is removed from diet and days, from garments and ceremonies, and placed where it belongs-in the union of the spirit of man with the Spirit of God.

      From man's standpoint the most tragic loss suffered in the Fall was the vacating of this inner sanctum by the Spirit of God. At the far-in hidden center of man's being is a bush fitted to be the dwelling place of the Triune God. There God planned to rest and glow with moral and spiritual fire. Man by his sin forfeited this indescribably wonderful privilege and must now dwell there alone. For so intimately private is the place that no creature can intrude; no one can enter but Christ; and He will enter only by the invitation of faith. "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Rev. 3:20).

      By the mysterious operation of the Spirit in the new birth, that which is called by Peter "the divine nature" enters the deep-in core of the believer's heart and establishes residence there. "If any man have not the Spirit of Christ, he is none of his," for "the Spirit itself beareth witness with our spirit, that we are the children of God" (Rom. 8:9, 16). Such a one is a true Christian, and only such. Baptism, confirmation, the receiving of the sacraments, church membership-these mean nothing unless the supreme act of God in regeneration also takes place. Religious externals may have a meaning for the God-inhabited soul; for any others they are not only useless but may actually become snares, deceiving them into a false and perilous sense of security.

      "Keep thy heart with all diligence" is more than a wise saying; it is a solemn charge laid upon us by the One who cares most about us. To it we should give the most careful heed lest at any time we should let it slip.

A.W. Tozer

[Shammu]

Man - The Dwelling Place of God - The Call of Christ
By A.W. Tozer

      TO BE CALLED TO FOLLOW CHRIST is a high honor; higher indeed than any honor men can bestow upon each other.

      Were all the nations of the earth to unite in one great federation and call a man to head that federation, that man would be honored above any other man that ever lived. Yet the humblest man who heeds the call to follow Christ has an honor far above such a man; for the nations of the earth can bestow only such honor as they possess, while the honor of Christ is supreme over all. God has given Him a name that is above every name.

      This being true and being known to the heavenly intelligences, the methods we use to persuade men to follow Christ must seem to them extremely illogical if not downright wrong.

      Evangelical Christians commonly offer Christ to mankind as a nostrum to cure their ills, a way out of their troubles, a quick and easy means to the achievement of personal ends. They use the right words, but their emphasis is awry. The message is so presented as to leave the hearer with the impression that he is being asked to give up much to gain more. And that is not good, however well intentioned it may be.

      What we do is precisely what a good salesman does when he presents the excellence of his product as compared with that of his closest competitor. The customer chooses the better of the two, as who would not? But the weakness of the whole salesmanship technique is apparent: the idea of selfish gain is present in the whole transaction.

      Jesus Christ is a Man come to save men. In Him the divine nature is married to our human nature, and wherever human nature exists there is the raw material out of which He makes followers and saints. Our Lord recognizes no classes, high or low, rich or poor, old or young, man or woman: all are human and all are alike to Him. His invitation is to all mankind.

      In New Testament times persons from many and varied social levels heard His call and responded: Peter the fisherman; Levi the publican; Luke the physician; Paul the scholar; Mary the demon possessed; Lydia the businesswoman; Paulus the statesman. A few great and many common persons came. They all came and our Lord received them all in the same way and on the same terms.

      From any and every profession or occupation men and women may come if they will. The simple rule is that if the occupation is good, continue in it if you so desire; if it is bad, abandon it at once and seek another. If the call includes detachment from all common pursuits to give full time to the work of the gospel, then no profession or occupation, no matter how good or how noble, must keep us from obeying the call.

      The activities in which men engage may be divided into two categories: the morally bad and the morally neutral. The activities of the burglar, the gambler, the dictator, the procurer, the dope addict, the gangster and all who prey upon society are bad; nothing can make them better. The call of Christ is away from all such. This is not to be questioned or debated, but accepted without delay and acted upon at once.

      But the majority of our human activities are not evil in themselves; they are neutral. The laborer, the statesman, the housewife, the doctor, the teacher, the engineer-such as these engage in activities that are neither good nor bad. Their moral qualities are imparted by the one who engages in them. So the call of Christ is not away from such things, for they may be sanctified by the prayer and faith of the individual, and thus turned into a positive good.

      One thing is certain: the call of Christ is always a promotion. Were Christ to call a king from his throne to preach the gospel to some tribe of aborigines, that king would be elevated above anything he had known before. Any movement toward Christ is ascent, and any direction away from Him is down.

      Yet though we recognize the honor bestowed upon us, there is no place for pride, for the follower of Christ must shoulder his cross and a cross is an object of shame and a symbol of rejection.

      Before God and the angels it is a great honor to follow Christ, but before men it is not so. The Christ the world pretends now to honor was once rejected and crucified by that same world. The great saint is honored only after he is dead. Rarely is he known as a saint while he lives. The plaudits of the world come too late, when he can no longer hear them; and perhaps it is better that way. Not many are selfless enough to endure honor without injury to their souls.

      In those early Galilean days Christ's followers heard His call, forsook the old life, attached themselves to Him, began to obey His teachings and joined themselves to His band of disciples. This total commitment was their confirmation of faith. Nothing less would do.

      And it is not different today. He calls us to leave the old life and to begin the new. There must never be any vacuum, never any place of neutrality where the world cannot identify us. Peter warming himself at the world's fire and trying to seem unconcerned is an example of the kind of halfway discipleship too many are satisfied with. The martyr leaping up in the arena, demanding to be thrown to the lions along with his suffering brethren, is an example of the only kind of dedication that God approves.

A.W. Tozer

[Shammu]

Man - The Dwelling Place of God - What We Think of Ourselves Is Important
By A.W. Tozer

      THE MAN WHO IS SERIOUSLY CONVINCED that he deserves to go to hell is not likely to go there, while the man who believes that he is worthy of heaven will certainly never enter that blessed place.

      I use the word "seriously" to accent true conviction and to distinguish it from mere nominal belief.

      It is possible to go through life believing that we believe, while actually having no conviction more vital than a conventional creed inherited from our ancestors or picked up from the general religious notions current in our social circle. If this creed requires that we admit our own depravity we do so and feel proud of our fidelity to the Christian faith. But from the way we love, praise and pamper ourselves it is plain enough that we do not consider ourselves worthy of damnation.

      A revealing proof of this is seen in the squeamish way religious writers use words. An amusing example is found in a cautious editorial change made in the song "The Comforter Has Come." One stanza reads:

      "O boundless love divine!

      How shall this tongue of mine,

      To wondering mortals tell

      The matchless grace divine -

      That I, a child of hell,

      Should in His image shine!"

      That is how Dr. Bottome felt it and that is how he wrote it; and the man who has seen the holiness of God and the pollution of his own heart will sing it as it was written, for his whole inner life will respond to the experience. Even if he cannot find chapter and verse to brand hint a child of hell, Ins heart indicts him and he eagerly accuses himself before God as fit only for perdition. This is to experience something profounder than theology, more painfully intimate than creed, and while bitter and harsh it is true to the man's Spirit illuminated view of himself. In so confessing, the enlightened heart is being faithful to the terrible fact while it is singing its own condemnation. This I believe is greatly pleasing to God.

      It is, I repeat, amusing if somewhat distressing to come upon an editorial change in this song, which was made obviously in the interest of correct theology, but is once removed from reality and twice removed from true moral feeling. In one hymnal it is made to read,

      "That I a child of SIN

      Should in His image shine!"

      The fastidious song cobbler who made that alteration simply could not think of himself as ever having been a "child of hell." A finicky choice of words sometimes tells us more about a man than the man knows about himself.

      This one instance, if isolated in Christian literature, ought not be too significant, but when this kind of thing occurs everywhere as thick as dandelions in a meadow it becomes highly significant indeed. The mincing religious prudery heard in the average pulpit is all a part of this same thing-- art unwillingness to admit the depths of our inner depravity. We do not actually assent to God's judgement of us except as we hold it as a superficial creed. When the pressure is on we back out. A child of sin? Maybe. A child of hell? No.

      Our Lord -told of two men who appeared before God in prayer, a Pharisee who recited his virtues and a publican who beat on his breast and pleaded for mercy. The first was rejected, the other justified.

      We manage to live with that story in some degree of comfort only by keeping it at full arm's length and never permitting it to catch hold of our conscience. These two men are long ago dead and their story has become it little religious classic. We are different, and how can anything so remote apply to us? So we reason on a level only slightly above our unconscious, and draw what comfort we can from the vagueness and remoteness of it all.

      But why should we not face up to it? The truth is that this happened not a long while ago, but yesterday, this morning; not far-away, but here where some of us last knelt to pray. These two men are not dead, but alive, and are found in the local church, at the missionary convention and the deeper life conference here, now, today.

      Every man lives at last by his secret philosophy as an airplane flies on its electric beam. It is the profound conviction that we are wholly unworthy of future blessedness, that, we are indeed by nature fitted only for destruction, that leads to true repentance. The man who inwardly believes that lie is too good to perish will certainly perish unless he experiences a radical change of heart about himself.

      The poor quality of Christian that grows out of our modern evangelistic meeting may be accounted for by the absence of real repentance accompanying the initial spiritual experience of the converts. And the absence of repentance is the result of an inadequate view of sin and sinfulness held by those who present themselves in the inquiry room.

      "No fears, no grace," said Bunyan. "Though there is not always grace where there is fear of hell, yet, to be sure, there is no grace where there is no fear of God." And again, "I care not at all for that profession which begins not in heaviness of mind .... For the fear of God is the beginning of wisdom, and they that lack the beginning have neither middle nor end."

A.W. Tozer

[Shammu]

Man - The Dwelling Place of God - The Once-born and the Twice-born
By A.W. Tozer

      CLASSIFICATION IS ONE OF THE MOST DIFFICULT of all tasks. Even in the realm of religion there are enough lights and shades to make it injudicious to draw too fine a line between men and men. If the religious world were composed of squares of solid black and solid white classification would be easy; but unfortunately it is not.

      It is a grave error for us evangelicals to assume that the children of God are all in our communion and that all who are not associated with us are ipso facto enemies of the Lord. The Pharisees made that mistake and crucified Christ as a consequence.

      With all this in mind, and leaning over backwards to be fair and charitable, there is yet one distinction which we dare make, which indeed we must make if we are to think the thoughts of God after Him and bring our beliefs into harmony with the Holy Scriptures. That distinction is the one which exists between two classes of human beings, the once-born and the twice-born.

      That such a distinction does in fact exist was taught by our Lord with great plainness of speech, in contexts which preclude the possibility that He was merely speaking figuratively. "Except a man be born again, he cannot see the kingdom of God," He said, and the whole chapter where these words are found confirms that He was speaking precisely, setting forth meanings as blunt and downright as it is possible for language to convey.

      "Ye must be born again," said Christ. "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." This clear line of demarcation runs through the entire New Testament, quite literally dividing one human being from another and making a distinction as sharp as that which exists between different genera of the animal kingdom.

      Just who belongs to one class and who to the other it is not always possible to judge, though the two kinds of life ordinarily separate from each other. Those who are twice-born crystallize around the Person of Christ and cluster together in companies, while the once-born are held together only by the ties of nature, aided by the ties of race or by common political and social interests.

      Our Lord warned His disciples that they would be persecuted. "In the world ye shall have tribulation," He said, and "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake."

      These are only two of many passages of the New Testament warning of persecution or recording the fact of harassment and attack suffered by the followers of the Lord. This same idea runs through the entire Bible from the once-born Cain who slew the twice-born Abel to the Book of the Revelation where the end of human history comes in a burst of blood and fire.

      That hostility exists between the once-born and the twice-born is known to every student of the Bible; the reason for it was stated by Christ when He said, "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." The rule was laid down by the apostle Paul when he wrote, "But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now."

      Difference of moral standards between the onceborn and the twice-born, and their opposite ways of life, may be contributing causes of this hostility; but the real cause lies deeper. There are two spirits abroad in the earth: the spirit that works in the children of disobedience and the Spirit of God. These two can never be reconciled in time or in eternity. The spirit that dwells in the once-born is forever opposed to the Spirit that inhabits the heart of the twice-born. This hostility began somewhere in the remote past before the creation of man and continues to this day. The modern effort to bring peace between these two spirits is not only futile but contrary to the moral laws of the universe.

      To teach that the spirit of the once-born is at enmity with the Spirit of the twice-born is to bring down upon one's head every kind of violent abuse. No language is too bitter to hurl against the conceited bigot who would dare to draw such a line of distinction between men. Such malignant ideas are at odds with the brotherhood of man, says the once-born, and are held only by the apostles of disunity and hate. This mighty rage against the twice-born only serves to confirm the truth they teach. But this no one seems to notice.

      What we need to restore power to the Christian testimony is not soft talk about brotherhood but an honest recognition that two human races occupy the earth simultaneously: a fallen race that sprang from the loins of Adam and a regenerate race that is born of the Spirit through the redemption which is in Christ Jesus.

      To accept this truth requires a tough-mindedness and a spiritual maturity that modern Christians simply do not possess. To face up to it hardly contributes to that "peace of mind" after which our religious weaklings bleat so plaintively.

      For myself, I long ago decided that I would rather know the truth than be happy in ignorance. If I cannot have both truth and happiness, give me truth. We'll have a long time to be happy in heaven.

A.W. Tozer

[Shammu]

Man - The Dwelling Place of God - On the Origin and Nature of Things
By A.W. Tozer

      THE CELEBRATED PRAYER of the great German astronomer, Kepler, has been a benediction to many: "O God, I thank Thee that Thou hast permitted me to think Thy thoughts after Thee."

      This prayer is theologically sound because it acknowledges the priority of God in the universe. "In the beginning God" is undoubtedly the most important sentence in the Bible. It is in God that all things begin, and all thoughts as well. In the words of Augustine, "But Thou, O Lord, who ever livest, and in whom nothing dies, since before the world was, and, indeed, before all that can be called 'before,' Thou existest, and art the God and Lord of all creatures; and with Thee fixedly abide the causes of all unstable things and the changing sources of all things changeable, and the eternal reasons of all things reasoning and temporal."

      Whatever new thing anyone discovers is already old, for it is 1-tt the present expression of a previous thought of God. The idea of the thing precedes the thing itself; and when things raise thoughts in the thinker's mind these are the ancient thoughts of God, however imperfectly understood.

      When a true thought enters any man's mind, be he saint or sinner, it must of necessity be God's thought, for God is the origin of all true thoughts and things. That is why many real truths are spoken and written by persons other than Christians. Should an atheist, for instance, state that two times two equals four, he would be stating a truth and thinking God's thought after Him, even though he might deny that God exists at all.

      In their search for facts men have confused truths with truth. The words of Christ, "Ye shall know the truth, and the truth shall make you free," have been wrenched from their context and used to stir people to the pursuit of knowledge of many kinds with the expectation of being made "free" by knowledge. Certainly this is not what Christ had in mind when He uttered the words.

      Such truths as men discover in the earth beneath and in the astronomic heavens above are properly not truths but facts. We call them truths, as I do here, but they are no more than parts of the jigsaw puzzle of the universe, and when correctly fitted together they provide at least a hint of what the vaster picture is like. But I repeat, they are not truth, and more important, they are not the truth. Were every missing piece discovered and laid in place we would still not have the truth, for the truth is not a composite of thoughts and things. The truth should be spelled with a capital T, for it is nothing less than the Son of God, the Second Person of the blessed Godhead.

      The human mind requires an answer to the question concerning the origin and nature of things. The world as we find it must be accounted for in some way. Philosophers and scientists have sought to account for it, the one by speculation, the other by observation, and in their labors they have come upon many useful and inspiring facts. But they have not found the final Truth. That comes by revelation and illumination.

      They who believe the Christian revelation know that the universe is a creation. It is not eternal, since it had a beginning, and it is not the result of a succession of happy coincidences whereby an all but infinite number of matching parts accidentally found each other, fell into place and began to hum. So to believe would require a degree of credulity few persons possess. "I had rather believe all the fables in the Legend, and the Talmud, and the Alcoram," said Bacon, "than that this universal frame is without a mind. And therefore God never wrought miracles to convince atheism, because His ordinary works convince it."

      Those who have faith are not thrown back upon speculation for the secret of the universe. Faith is an organ of knowledge. "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." The voice of Eternal Wisdom declares, "In the beginning God created" and "In the beginning was the Word .... All things were made by him; and without him was not any thing made that was made."

      All things came out of the Word, which in the New Testament means the thought and will of God in active expression and is identified with our Lord Jesus Christ. It is the Son who is the Truth that makes men free.

      Not facts, not scientific knowledge, but eternal Truth delivers men, and that eternal Truth became flesh to dwell among us. "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."

      Not only the origin of things is revealed, but the nature of things as well. Because the origin of all things is spirit, all things are at bottom spiritual also. This is a moral universe; it is governed by moral laws and will be judged by moral laws at last. Man above all creatures possesses moral perception and is answerable to the spiritual laws that pervade and sustain the world. Pure materialism-that is, the doctrine that matter is the primordial constituent of the universe is not natural to the human mind. It requires a chronic violation of our basic instincts to accept it as an explanation of the nature of things. And Paul tells us in the first two chapters of his Epistle to the Romans how men get into a state of mind to accept such falsehood.

A.W. Tozer

[Shammu]

Man - The Dwelling Place of God - On the Origin and Nature of Things
By A.W. Tozer

      THE CELEBRATED PRAYER of the great German astronomer, Kepler, has been a benediction to many: "O God, I thank Thee that Thou hast permitted me to think Thy thoughts after Thee."

      This prayer is theologically sound because it acknowledges the priority of God in the universe. "In the beginning God" is undoubtedly the most important sentence in the Bible. It is in God that all things begin, and all thoughts as well. In the words of Augustine, "But Thou, O Lord, who ever livest, and in whom nothing dies, since before the world was, and, indeed, before all that can be called 'before,' Thou existest, and art the God and Lord of all creatures; and with Thee fixedly abide the causes of all unstable things and the changing sources of all things changeable, and the eternal reasons of all things reasoning and temporal."

      Whatever new thing anyone discovers is already old, for it is 1-tt the present expression of a previous thought of God. The idea of the thing precedes the thing itself; and when things raise thoughts in the thinker's mind these are the ancient thoughts of God, however imperfectly understood.

      When a true thought enters any man's mind, be he saint or sinner, it must of necessity be God's thought, for God is the origin of all true thoughts and things. That is why many real truths are spoken and written by persons other than Christians. Should an atheist, for instance, state that two times two equals four, he would be stating a truth and thinking God's thought after Him, even though he might deny that God exists at all.

      In their search for facts men have confused truths with truth. The words of Christ, "Ye shall know the truth, and the truth shall make you free," have been wrenched from their context and used to stir people to the pursuit of knowledge of many kinds with the expectation of being made "free" by knowledge. Certainly this is not what Christ had in mind when He uttered the words.

      Such truths as men discover in the earth beneath and in the astronomic heavens above are properly not truths but facts. We call them truths, as I do here, but they are no more than parts of the jigsaw puzzle of the universe, and when correctly fitted together they provide at least a hint of what the vaster picture is like. But I repeat, they are not truth, and more important, they are not the truth. Were every missing piece discovered and laid in place we would still not have the truth, for the truth is not a composite of thoughts and things. The truth should be spelled with a capital T, for it is nothing less than the Son of God, the Second Person of the blessed Godhead.

      The human mind requires an answer to the question concerning the origin and nature of things. The world as we find it must be accounted for in some way. Philosophers and scientists have sought to account for it, the one by speculation, the other by observation, and in their labors they have come upon many useful and inspiring facts. But they have not found the final Truth. That comes by revelation and illumination.

      They who believe the Christian revelation know that the universe is a creation. It is not eternal, since it had a beginning, and it is not the result of a succession of happy coincidences whereby an all but infinite number of matching parts accidentally found each other, fell into place and began to hum. So to believe would require a degree of credulity few persons possess. "I had rather believe all the fables in the Legend, and the Talmud, and the Alcoram," said Bacon, "than that this universal frame is without a mind. And therefore God never wrought miracles to convince atheism, because His ordinary works convince it."

      Those who have faith are not thrown back upon speculation for the secret of the universe. Faith is an organ of knowledge. "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." The voice of Eternal Wisdom declares, "In the beginning God created" and "In the beginning was the Word .... All things were made by him; and without him was not any thing made that was made."

      All things came out of the Word, which in the New Testament means the thought and will of God in active expression and is identified with our Lord Jesus Christ. It is the Son who is the Truth that makes men free.

      Not facts, not scientific knowledge, but eternal Truth delivers men, and that eternal Truth became flesh to dwell among us. "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."

      Not only the origin of things is revealed, but the nature of things as well. Because the origin of all things is spirit, all things are at bottom spiritual also. This is a moral universe; it is governed by moral laws and will be judged by moral laws at last. Man above all creatures possesses moral perception and is answerable to the spiritual laws that pervade and sustain the world. Pure materialism-that is, the doctrine that matter is the primordial constituent of the universe is not natural to the human mind. It requires a chronic violation of our basic instincts to accept it as an explanation of the nature of things. And Paul tells us in the first two chapters of his Epistle to the Romans how men get into a state of mind to accept such falsehood.

A.W. Tozer