The Essential Works of A. W. Tozer - A. W. Tozer

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conclusions may fairly be drawn from all this. The simplicity of it, for instance. Since believing is looking, it can be done without special equipment or religious paraphernalia. God has seen to it that the one life-and-death essential can never be subject to the caprice of accident. Equipment can break down or get lost, water can leak away, records can be destroyed by fire, the minister can be delayed or the church burn down. All these are external to the soul and are subject to accident or mechanical failure: but looking is of the heart and can be done successfully by any man standing up or kneeling down or lying in his last agony a thousand miles from any church.

      Since believing is looking it can be done any time. No season is superior to another season for this sweetest of all acts. God never made salvation depend upon new moons nor holy days or sabbaths. A man is not nearer to Christ on Easter Sunday than he is, say, on Saturday, August 3, or Monday, October 4. As long as Christ sits on the mediatorial throne every day is a good day and all days are days of salvation.

      Neither does place matter in this blessed work of believing God. Lift your heart and let it rest upon Jesus and you are instantly in a sanctuary though it be a Pullman berth or a factory or a kitchen. You can see God from anywhere if your mind is set to love and obey Him.

      Now, someone may ask, "Is not this of which you speak for special persons such as monks or ministers who have by the nature of their calling more time to devote to quiet meditation? I am a busy worker and have little time to spend alone." I am happy to say that the life I describe is for everyone of God's children regardless of calling. It is, in fact, happily practiced every day by many hard working persons and is beyond the reach of none.

      Many have found the secret of which I speak and, without giving much thought to what is going on within them, constantly practice this habit of inwardly gazing upon God. They know that something inside their hearts sees God. Even when they are compelled to withdraw their conscious attention in order to engage in earthly affairs there is within them a secret communion always going on. Let their attention but be released for a moment from necessary business and it flies at once to God again. This has been the testimony of many Christians, so many that even as I state it thus I have a feeling that I am quoting, though from whom or from how many I cannot possibly know.

      I do not want to leave the impression that the ordinary means of grace have no value. They most assuredly have. Private prayer should be practiced by every Christian. Long periods of Bible meditation will purify our gaze and direct it; church attendance will enlarge our outlook and increase our love for others. Service and work and activity; all are good and should be engaged in by every Christian. But at the bottom of all these things, giving meaning to them, will be the inward habit of beholding God. A new set of eyes (so to speak) will develop within us enabling us to be looking at God while our outward eyes are seeing the scenes of this passing world.

      Someone may fear that we are magnifying private religion out of all proportion, that the "us" of the New Testament is being displaced by a selfish "I." Has it ever occurred to you that one hundred pianos all tuned to the same fork are automatically tuned to each other? They are of one accord by being tuned, not to each other, but to another standard to which each one must individually bow. So one hundred worshippers met together, each one looking away to Christ, are in heart nearer to each other than they could possibly be were they to become "unity" conscious and turn their eyes away from God to strive for closer fellowship. Social religion is perfected when private religion is purified. The body becomes stronger as its members become healthier. The whole Church of God gains when the members that compose it begin to seek a better and a higher life.

      All the foregoing presupposes true repentance and a full committal of the life to God. It is hardly necessary to mention this, for only persons who have made such a committal will have read this far.

      O Lord, I have heard a good word inviting me to look away to Thee and be satisfied. My heart longs to respond, but sin has clouded my vision till I see Thee but dimly. Be pleased to cleanse me in Thine own precious blood, and make me inwardly pure, so that I may with unveiled eyes gaze upon Thee all the days of my earthly pilgrimage. Then shall I be prepared to behold Thee in full splendor in the day when Thou shalt appear to be glorified in Thy saints and admired in all them that believe. Amen.

      VIII

       Restoring the Creator-creature Relation

       Table of Contents

      Be thou exalted, O God, above the heavens; let thy glory be above all the earth.—Psa. 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

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