From Chapter 29 in Man - The Dwelling Place of God by A. W. Tozer
THESE ARE THE TIMES that try men's souls. The Spirit has spoken
expressly that in the latter times some should depart from the faith, giving
heed to seducing spirits and doctrines of demons; speaking lies in hypocrisy;
having their conscience seared with a hot iron. Those days are upon us and we
cannot escape them; we must triumph in the midst of them, for such is the will
of God concerning us.
Strange as it may seem, the danger today is greater for the fervent
Christian than for the lukewarm and the self-satisfied. The seeker after God's
best things is eager to hear anyone who offers a way by which he can obtain
them. He longs for some new experience, some elevated view of truth, some
operation of the Spirit that will raise him above the dead level of religious
mediocrity he sees all around him, and for this reason he is ready to give a
sympathetic ear to the new and the wonderful in religion, particularly if it is
presented by someone with an attractive personality and a reputation for
superior godliness.
Now our Lord Jesus. that great Shepherd of the sheep, has not left His
flock to the mercy of the wolves. He has given us the Scriptures, the Holy
Spirit and natural powers of observation, and He expects us to avail ourselves
of their help constantly. "Prove all things; hold fast that which is
good," said Paul (I Thess. 5:21) . "Beloved, believe not every
spirit," wrote John, "but try the spirits whether they are of God:
because many false prophets are gone out into the world" (I John 4:1) .
"Beware of false prophets," our Lord warned, "which come to you
in sheep's clothing, but inwardly they are ravening wolves" (Matt. 7:15).
Then He added the word by which they may be tested, "Ye shall know them by
their fruits."
From this it is plain not only that there shall be false spirits
abroad, endangering our Christian lives, but that they may be identified and
known for what they are. And of course once we become aware of their identity
and learn their tricks their power to harm us is gone. "Surely in vain the
net is spread in the sight of any bird" (Prov. 1:17)
It is my intention to set forth here a method by which we may test the
spirits and prove all things religious and moral that come to us or are brought
or offered to us by anyone. And while dealing with these matters we should keep
in mind that not all religious vagaries are the work of Satan. The human mind
is capable of plenty of mischief without any help from the devil. Some persons
have a positive genius for getting confused, and will mistake illusion for
reality in broad daylight with the Bible open before them. Peter had such in
mind when he wrote, "Our beloved brother Paul also according to the wisdom
given unto him hath written unto you; as also in all his epistles, speaking in
them of these things; in which are some things hard to be understood, which
they that are unlearned and unstable wrest, as they do also the other
scriptures, unto their own destruction" (II Pet. 3:15, 16).
It is unlikely that the confirmed apostles of confusion will read what
is written here or that they would profit much if they did; but there are many
sensible Christians who have been led astray but are humble enough to admit
their mistakes and are now ready to return unto the Shepherd and Bishop of
their souls. These may be rescued from false paths. More important still, there
are undoubtedly large numbers of persons who have not left the true way but who
want a rule by which they can test everything and by which they may prove the
quality of Christian teaching and experience as they come in contact with them
day after day throughout their busy lives. For such as these I make available
here a little secret by which I have tested my own spiritual experiences and
religious impulses for many years.
Briefly stated the test is this: This new doctrine, this new religious
habit, this new view of truth, this new spiritual experience how has it
affected my attitude toward and my relation to God, Christ, the Holy
Scriptures, self, other Christians, the world and sin. By this sevenfold test
we may prove everything religious and know beyond a doubt whether it is of God
or not. By the fruit of the tree we know the kind of tree it is. So we have but
to ask about any doctrine or experience, What is this doing to me? and we know
immediately whether it is from above or from below.
1) One vital test of all religious experience is how it affects our
relation to God, our concept of God and our attitude toward Him. God being who
He is must always be the supreme arbiter of all things religious. The universe
came into existence as a medium through which the Creator might show forth His
perfections to all moral and intellectual beings: "I am the Lord: that is
my name: and my glory will I not give to another" (Isa. 42: 8) .
"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).
The health and balance of the universe require that in all things God
should be magnified. "Great is the Lord, and greatly to be praised; and
his greatness is unsearchable." God acts only for His glory and whatever
comes from Him must be to His own high honor. Any doctrine, any experience that
serves to magnify Him is likely to be inspired by Him. Conversely, anything
that veils His glory or makes Him appear less wonderful is sure to be of the
flesh or the devil.
The heart of man is like a musical instrument and may be played upon by
the Holy Spirit, by an evil spirit or by the spirit of man himself. Religious
emotions are very much the same, no matter who the player may be. Many
enjoyable feelings may be aroused within the soul by low or even idolatrous
worship. The nun who kneels "breathless with adoration" before an
image of the Virgin is having a genuine religious experience. She feels love,
awe and reverence, all enjoyable emotions, as certainly as if she were adoring
God. The mystical experiences of Hindus and Sufis cannot be brushed aside as
mere pretense. Neither dare we dismiss the high religious flights of spiritists
and other occultists as imagination. These may have and sometimes do have
genuine encounters with something or someone beyond themselves. In the same
manner Christians are sometimes led into emotional experiences that are beyond
their power to comprehend. I have met such and they have inquired eagerly
whether or not their experience was of God.
The big test is, What has this done to my relationship to the God and
Father of our Lord Jesus Christ? If this new view of truth-this new encounter
with spiritual things-has made me love God more, if it has magnified Him in my
eyes, if it has purified my concept of His being and caused Him to appear more
wonderful than before, then I may conclude that I have not wandered astray into
the pleasant but dangerous and forbidden paths of error.
2. The next test is: How has this new experience affected my attitude
toward the Lord Jesus Christ? Whatever place present-day religion may give to
Christ, God gives Him top place in earth and in heaven. "This is my
beloved Son, in whom I am well pleased," spoke the voice of God from
heaven concerning our Lord Jesus. Peter, full of the Holy Spirit, declared:
"God hath made that same Jesus, whom ye have crucified, both Lord and
Christ" (Acts 2:36). Jesus said of Himself, "I am the way, the truth,
and the life: no man cometh unto the Father, but by me." Again Peter said
of Him, "Neither is there salvation in any other: for there is none other name
under heaven given among men, whereby we must be saved" (Acts 4:12) . The
whole book of Hebrews is devoted to the idea that Christ is above all others.
He is shown to be above Aaron and Moses, and even the angels are called to fall
down and worship Him. Paul says that He is the image of the invisible God, that
in Him dwells the fullness of the Godhead bodily and that in all things He must
have the preeminence. But time would fail me to tell of the glory accorded Him
by prophets, patriarchs, apostles, saints, elders, psalmists, kings and
seraphim. He is made unto us wisdom and righteousness and sanctification and
redemption. He is our hope, our life, our all and all, now and forevermore.
All this being true, it is clear that He must stand at the center of
all true doctrine, all acceptable practice and all genuine Christian
experience. Anything that makes Him less than God has declared Him to be is
delusion pure and simple and must be rejected, no matter how delightful or how
satisfying it may for the time seem to be.
Christless Christianity sounds contradictory but it exists as a real
phenomenon in our day. Much that is being done in Christ's name is false to
Christ in that it is conceived by the flesh, incorporates fleshly methods, and
seeks fleshly ends. Christ is mentioned from time to time in the same way and
for the same reason that a self-seeking politician mentions Lincoln and the
flag, to provide a sacred front for carnal activities and to deceive the
simplehearted listeners. This giveaway is that Christ is not central: He is not
all and in all.
Again, there are psychic experiences that thrill the seeker and lead
him to believe that he has indeed met the Lord and been carried to the third
heaven; but the true nature of the phenomenon is discovered later when the face
of Christ begins to fade from the victim's consciousness and he comes to depend
more and more upon emotional jags as a proof of his spirituality.
If on the other hand the new experience tends to make Christ
indispensable, if it takes our interest off our feeling and places it in
Christ, we are on the right track. Whatever makes Christ dear to us is pretty
sure to be from God.
3. Another revealing test of the soundness of religious experience is,
How does it affect my attitude toward the Holy Scriptures? Did this new
experience, this new view of truth, spring out of the Word of God itself or was
it the result of some stimulus that lay outside the Bible? Tender-hearted
Christians often become victims of strong psychological pressure applied
intentionally or innocently by someone's personal testimony, or by a colorful
story told by a fervent preacher who may speak with prophetic finality but who
has not checked his story with the facts nor tested the soundness of his
conclusions by the Word of God.
Whatever originates outside the Scriptures should for that very reason
be suspect until it can be shown to be in accord with them. If it should be
found to be contrary to the Word of revealed truth no true Christian will
accept it as being from God. However high the emotional content, no experience
can be proved to be genuine unless we can find chapter and verse authority for
it in the Scriptures. "To the word and to the testimony" must always
be the last and final proof.
Whatever is new or singular should also be viewed with a lot of caution
until it can furnish scriptural proof of its validity. Over the last
half-century quite a number of unscriptural notions have gained acceptance
among Christians by claiming that they were among the truths that were to be
revealed in the last days. To be sure, say the advocates of this
latter-daylight theory, Augustine did not know, Luther did not, John Knox,
Wesley, Finney and Spurgeon did not understand this; but greater light has now
shined upon God's people and we of these last days have the advantage of fuller
revelation. We should not question the new doctrine nor draw back from this
advanced experience. The Lord is getting His Bride ready for the marriage
supper of the Lamb. We should all yield to this new movement of the Spirit. So
they tell us.
The truth is that the Bible does not teach that there will be new light
and advanced spiritual experiences in the latter days; it teaches the exact
opposite. Nothing in Daniel or the New Testament epistles can be tortured into
advocating the idea that we of the end of the Christian era shall enjoy light
that was not known at its beginning. Beware of any man who claims to be wiser
than the apostles or holier than the martyrs of the Early Church. The best way
to deal with him is to rise and leave his presence. You cannot help him and he
surely cannot help you.
Granted, however, that the Scriptures may not always be clear and that
there are differences of interpretation among equally sincere men, this test
will furnish all the proof needed of anything religious, viz., What does it do
to my love for and appreciation of the Scriptures?
While true power lies not in the letter of the text but in the Spirit
that inspired it, we should never underestimate the value of the letter. The
text of truth has the same relation to truth as the honeycomb has to honey. One
serves as a receptacle for the other. But there the analogy ends. The honey can
be removed from the comb, but the Spirit of truth cannot and does not operate
apart from the letter of the Holy Scriptures.
For this reason a growing acquaintance with the Holy Spirit will always
mean an increasing love for the Bible. The Scriptures are in print what Christ
is in person. The inspired Word is like a faithful portrait of Christ. But
again the figure breaks down. Christ is in the Bible as no one can be in a mere
portrait, for the Bible is a book of holy ideas and the eternal Word of the
Father can and does dwell in the thought He has Himself inspired. Thoughts are
things, and the thoughts of the Holy Scriptures form a lofty temple for the
dwelling place of God.
From this it follows naturally that a true lover of God will be also a
lover of His Word. Anything that comes to us from the God of the Word will
deepen our love for the Word of God. This follows logically, but we have
confirmation by a witness vastly more trustworthy than logic, viz., the
concerted testimony of a great army of witnesses living and dead. These declare
with one voice that their love for the Scriptures intensified as their faith
mounted and their obedience became consistent and joyous.
If the new doctrine, the influence of that new teacher, the new
emotional experience fills my heart with an avid hunger to meditate in the
Scriptures day and night. I have every reason to believe that God has spoken to
my soul and that my experience is genuine. Conversely, if my love for the
Scriptures has cooled even a little, if my eagerness to eat and drink of the
inspired Word has abated by as much as one degree, I should humbly admit that I
have missed God's signal somewhere and frankly backtrack until I find the true
way once more.
4. Again, we can prove the quality of religious experience by its
effect on the self-life.
The Holy Spirit and the fallen human self are diametrically opposed to
each other. "The flesh lusteth against the Spirit, and the Spirit against
the flesh: and these are contrary the one to the other: so that ye cannot do
the things that ye would" (Gal. 5:17). "They that are after the flesh
do mind the things of the flesh; but they that are after the Spirit the things
of the Spirit . . . . Because the carnal mind is enmity against God: for it is
not subject to the law of God, neither indeed can be" (Rom. 8: 5, 7).
Before the Spirit of God can work creatively in our hearts He must
condemn and slay the "flesh" within us; that is, He must have our
full consent to displace our natural self with the Person of Christ. This
displacement is carefully explained in Romans 6, 7,and 8. When the seeking
Christian has gone through the crucifying experience described in chapters 6
and 7 he enters into the broad, free regions of chapter 8. There self is
dethroned and Christ is enthroned forever.
In the light of this it is not hard to see why the Christian's attitude
toward self is such an excellent test of the validity of his religious
experiences. Most of the great masters of the deeper life, such as Fenelon.
Molinos, John of the Cross, Madame Guyon and a host, of others, have warned
against pseudoreligious experiences that provide much carnal enjoyment but feel
the flesh and puff up the heart with self-love.
A good rule is this: If this experience has served to humble me and
make me little and vile in my own eyes it is of God; but if it has given me a
feeling of self-satisfaction it is false and should be dismissed as emanating
from self or the devil. Nothing that comes from God will minister to my pride
or self-congratulation. If I am tempted to be complacent and to feel superior
because I have had a remarkable vision or an advanced spiritual experience, I
should go at once to my knees and repent of the whole thing. I have fallen a
victim to the enemy.
5. Our relation to and our attitude toward our fellow Christians is
another accurate test of religious experience.
Sometimes an earnest Christian will, after some remarkable spiritual
encounter, withdraw himself from his fellow believers and develop a spirit of
faultfinding. He may be honestly convinced that his experience is superior,
that he is now in an advanced state of grace, and that the hoi polloi in the
church where he attends are but a mixed multitude and he alone a true son of
Israel. He may struggle to be patient with these religious worldlings, but his
soft language and condescending smile reveal his true opinion of them-and of
himself. This is a dangerous state of mind, and the more dangerous because it
can justify itself by the facts. The brother has had a remarkable experience;
he has received some wonderful light on the Scriptures; he has entered into a
joyous land unknown to him before. And it may easily be true that the professed
Christians with whom he is acquainted are worldly and dull and without
spiritual enthusiasm. It is not that he is mistaken in his facts that proves
him to be in error, but that his reaction to the facts is of the flesh. His new
spirituality has made him less charitable.
The Lady Julian tells us in her quaint English how true Christian grace
affects our attitude toward others: "For of all things the beholding and
loving of the Maker maketh the soul to seem less in his own sight, and most
filleth him with reverent dread and true meekness; with plenty of charity to
his fellow Christians." Any religious experience that fails to deepen our
love for our fellow Christians may safely be written off as spurious.
The Apostle John makes love for our fellow Christians to be a test of
true faith. "My little children, let us not love in word, neither in
tongue; but in deed and in truth. And hereby we know that we are of the truth,
and shall assure our hearts before him" (I John 3:18, 19). Again he says,
"Beloved, let us love one another: for love is of God; and every one that
loveth is born of God, and knoweth God. He that loveth not knoweth not God; for
God is love" (I John 4:7, 8).
As we grow in grace we grow in love toward all God's people.
"Every one that loveth him that begot loveth him also that is begotten of
him" (I John 5:1) . This means simply that if we love God we will love His
children. All true Christian experience will deepen our love for other
Christians.
Therefore we conclude that whatever tends to separate us in person or
in heart from our fellow Christians is not of God, but is of the flesh or of
the devil. And conversely, whatever causes us to love the children of God is
likely to be of God. "By this shall all men know that ye are my disciples,
if ye have love one to another" (John 13:35).
6. Another certain test of the source of religious experience is this:
Note how it affects our relation to and our attitude toward the world.
By "the world" I do not mean, of course, the beautiful order
of nature which God has created for the enjoyment of mankind. Neither do I mean
the world of lost men in the sense used by our Lord when He said, "God so
loved the world, that he gave his only begotten Son, that whosoever believeth
in him should not perish, but have everlasting life. For God sent not his Son
into the world to condemn the world; but that the world through him might be
saved" (John 3:16, 17). Certainly any true touch of God in the soul will
deepen our appreciation of the beauties of nature and intensify our love for
the lost. I refer here to something else altogether.
Let an apostle say it for us: "All that is in the world, the lust
of the flesh, and the lust of the eyes, and the pride of life, is not of the
Father, but is of the world. And the world passeth away, and the lust thereof:
but he that doeth the will of God abideth for ever" (I John 2:16, 17) .
This is the world by which we may test the spirits. It is the world of
carnal enjoyments, of godless pleasures, of the pursuit of earthly riches and
reputation and sinful happiness. It carries on without Christ, following the
counsel of the ungodly and being animated by the prince of the power of the
air, the spirit that works in the children of disobedience (Eph. 2: 2) . Its
religion is a form of godliness, without power, which has a name to live but is
dead. It is, in short, unregenerate human society romping on its way to hell,
the exact opposite of the true Church of God, which is a society of regenerate
souls going soberly but joyfully on their way to heaven.
Any real work of God in our heart will tend to unfit us for the world's
fellowship. "Love not the world, neither the things that are in the world.
If any man love the world, the love of the Father is not in him" (I John
2:15). "Be ye not unequally yoked together with unbelievers: for what
fellowship hath righteousness with unrighteousness? and what communion hath
light with darkness?" (II Cor. 6:140. It may be stated unequivocally that
any spirit that permits compromise with the world is a false spirit. Any
religious movement that imitates the world in any of its manifestations is
false to the cross of Christ and on the side of the devil and this regardless
of how much purring its leaders may do about "accepting Christ" or
"letting God run your business."
7. The last test of the genuineness of Christian experience is what it
does to our attitude toward sin.
The operations of grace within the heart of a believing man will turn
that heart away from sin and toward holiness. "For the grace of God that
bringeth salvation hath appeared to all men, teaching us that, denying
ungodliness and worldly lusts, we should live soberly, righteously, and godly,
in this present world; looking for that blessed hope, and the glorious
appearing of the great God and our Saviour Jesus Christ" (Tit. 2:11-13) .
I do not see how it could be plainer. The same grace that saves teaches
that saved man inwardly, and its teaching is both negative and positive.
Negatively it teaches us to deny ungodliness and worldly lusts. Positively it
teaches us to live soberly, righteously and godly right in this present world.
The man of honest heart will find no difficulty here. He has but to
check his own bent to discover whether he is concerned about sin in his life
more or less since the supposed work of grace was done. Anything that weakens
his hatred of sin may be identified immediately as false to the Scriptures, to
the Saviour and to his own soul. Whatever makes holiness more attractive and
sin more intolerable may be accepted as genuine. "For thou art not a God
that hath pleasure in wickedness: neither shall evil dwell with thee. The
foolish shall not stand in thy sight: thou hatest all workers of iniquity"
(Psa. 5: 4, 5).
Jesus warned, "There shall arise false Christs, and false
prophets, and shall shew great signs and wonders; insomuch that, if it were
possible, they should deceive the very elect." These words describe our
day too well to be coincidental. In the hope that the "elect" may
profit by them I have set forth these tests. The result is in the hand of God.
