TRUE WORKINGS OF GOD
xix. Divine "
Visions": When given, come (1) without seeking for them,
(2) with definite purpose, (3) are never abortive, and (4) are
co-existent with active use of the mind and faculties. Page
|xix. Satanic visions, (1) demand a
passive state, (2) are broken by mental action, (3) are frequently
contrary to truth, and (4) fruitless in result. Destroy all
faith reliance on God. Pages 149, 150.
|xx. Obedience to God: An act of
deliberate will, choosing to do the will of God, when made known to the
believer. A full examination of the source
of the command preceding intelligent decision to obey, is coexistent
with true obedience. Pages 50, 51, 54.
||xx. Counterfeit of "obedience" is a
passive, automatic, blind yielding to supernatural power
or voices, apart from intelligent apprehension of results or
consequences. The person fears to question or examine the
source of the command. Pages 50, 141.
|xxi. God giving power: By the Holy
Spirit in the man's spirit, strengthening him in spirit, so as to
energize his mind and every faculty of his being to their fullest use,
and enabling him to endure and accomplish what he could not bear or do
apart from God. (Eph. iii. 16). Pages 70, 138,
||xxi. Evil spirits give
power in a supernatural energy - generally spasmodic and unreliable -
dependent upon the man being passive in spirit, soul and
body. This "power", when it ceases, leaves the man dull and
exhausted, the effect generally being attributed to natural
causes. Cf. pages 112, 118, 119.
|xxii. God giving influence: Means
that the believer draws others to God, not to himself. True
Divine "influence" does not "control" others automatically, but
constrains them to turn to God. Page 289.
||xxii. Evil spirits giving
"influence," means a control or power over others which causes them to
act apart from their volition, or reason. This "power" may be
exercised unknowingly by persons the demons can use in this way. Page
|xxiii. God giving "impressions":
Means a gentle movement in the spirit, which leaves
the person free to act of his own volition, and does not compel him to
action. "Impressions from God" are within
in the shrine of the spirit; and not from a "power" outside, e.g., in
"touches" on the body, or an exterior compelling force. See
page 219 for action of the spirit.
||xxiii. Evil spirits'
"impressions" are from outside, upon the person, and require certain
conditions for the "impressions" to be given i.e., a sitting still and
waiting, etc. These conditions can also be fulfilled
unconsciously by cultivating passivity of the whole being.
See obsession, 108, 109. Cf. Pages 128,
|xxiv. Divine life from God: Is known,
not by "consciousness," but results, enabling the
believer to bear and suffer what he could not bear or suffer
humanly. There is rarely any "feeling" of strength or life,
because consciousness of Divine life would draw the man from the path
of faith to rely upon his experience. Pages 91, 291.
||xxiv. " Life " in thrills,
etc., given by evil spirits, is known by its being in the senses,
giving pleasant sensations, rather than true power. When it
passes away, the person is dulled or weakened, and may go into
spiritual darkness of the sensibilities, e.g., he says he is "like a
stone." Page 130.
|xxv. Divine love: Shed abroad in the
heart by the Holy Spirit, is co-existent with keen and faithful dealing
with sin; with acute hatred to sin and Satan, and all that is contrary
God's love does not dull, but
energizes every faculty to fulfill the action for which it was intended
in creation. It has no "craving" in it, nor does it weaken to
whom it flows out. Cf. Page 291.
|xxv. Counterfeit of the
"love of God" makes the recipient cover over sin, compromise with it;
dulls him to keen edged righteousness; makes him incapable of true
hatred to the things that God hates, for the faculty which
"loves" is the faculty which hates.
The counterfeit of love,
whether human or Divine, given by evil spirits, grips the sensibilities
with an overmastering and painful "craving" for its object. Pages
108, 128, 145.
|xxvi. Fire from God: Is a
purifying through suffering (Matt. iii. 11, 12), or a consuming zeal in
spirit, which deepens into white heat intensity to do the will and work
of God, which no trials or opposition can quench. Fire from
God is spiritual, not literal, and therefore fills upon the spirit,
not the body. Page 291.
||xxvi. "Fire" caused by evil
spirits is generally a glow in the body, which the believer thinks is a
manifestation of "God" in "possession" of the body, but afterwards
results in darkness, dullness and weakness with no reasonable cause; or
else it continues deceiving the believer into counterfeit
experiences. Pages 82, 130.
|xxvii. Texts from God: These are
given through the organ of the spirit to the mind, when the spirit is
(1) calm, (2) unstained, (3) at liberty, (4) open to the Spirit of God.
They do not confuse, and when acted upon are found to be in Providence,
and are always in accord with the keen use of the faculties.
Intelligent knowledge of the broad principles of Scripture is needed
for the true interpretation of "texts" which arise in the spirit, lest
they be through human conceptions of Divine things, e.g., the mind
may take literally what God means spiritually. Cf.
||xxvii. Texts from evil
spirits "flash" into the mind: rush with force; come from without
(audibly), or in the mental sphere. They elate or crush,
condemn or puff up; confuse or turn out fruitless, leading those who
obey them into vain actions, or into wreckage of
circumstances. Evil spirits give a false "experience, " and
then "texts to confirm it," whereas true experience confirms the truth
of the statements of the written Word. Evil spirits make use
of all misconceptions of truth. Pages 18, 65, 66,
139, 149, 150.
|xxviii. Sin from the fallen nature:
Is from within, carries the will with it, or else forces the will by
its pressure. The man knows the movement to sin is sin and
yet yields to it. Rom. vi. 6, 11 and 12 is God's way of
dealing with the fallen nature, and its workings, as the believer
stands on the ground of the Cross, and wields Christ's finished Calvary
work as a weapon for victory. The Holy Spirit bears witness
to the Cross in setting free from sin, when it is the outcome of the
evil nature. Pages 229, 234, 247.
||xxviii. Sin caused by e.s.,
apart from temptation, is also within, but is forced
into the spirit, mind or body, against the desire of the man, and
should be recognized as distinctly not of, or from himself, e.g.,
blasphemous thoughts and unexplainable "feelings." If the "sin" infused
by demons is dealt with as from the evil nature, although the person
stands on Rom. vi. 6, 11, and refuse it, no deliverance comes, but when
it is recognized as the work of demons, and resisted on the ground of
the Cross, freedom is quickly given. Pages 133,
|xxix. Self-examination in the light of God:
A discrimination of his own actions exercised by the spiritual
man, which does not produce "despair," "disappointment," a
"crushed feeling," etc., but leads to rapid decision of action and a
joyous faith in the co-operating work of the Spirit in deliverance from
all that does not bear the verdict of the light of God. John
iii. 21. Page 56.
is made use of by evil spirits to throw the believer into
self-accusation and despair. This drives the person inward
and downward to crushed impotence and faithlessness. God
never crushes His children. He convicts only to
reveal the remedy. Evil spirits seek to turn souls into
self-centred absorption whereas God moves in them to live and care for
others. Page 159.
|xxx. Conviction of sin: Comes from
the Word of God, or by the direct action of the Holy Spirit, to the
conscience, in times of quiet prayer or reading. It is never
"vague" or confusing, and ceases directly the man decides to obey the
Word, or go to God for cleansing in the Blood of Christ. True
conviction is also a deepening experience, as the light of God shines
into the conscience and life. Cf. Pages 229 to
||xxx. Evil spirits'
accusations, which are a counterfeit of conviction, are from without,
in the ear (audibly), or in the mind, in a
"nagging" persistent, confusing kind of "speaking," often
without definite purpose or specific reason. No "confessing"
or "step of obedience" affects these accusations, and they come again
and again over the same things. Many live under a perpetual
cloud through the attacks of accusing spirits. They are under
the shadow of being "always wrong." Cf.
Pages 229 to 234.
|xxxi. Confession of sin: To God and
man, should be the deliberate act of the will in obedience to
the Word of God, and conscience. It should be followed by
sincere repentance and putting away of the confessed sin, and have the
witness of the Spirit to the conscience that the sin has been put away
through the efficacy of the Blood of Christ. Page
confessions, by the driving power of evil spirits upon the mind in
accusation, or from remorse; or, to silence the accusing voices, the
man is sometimes impelled to "confess" "sins" which have no actual
existence. Page 133. (4)
"Counterfeit" for difference between turning inward to a subjective
manifestation, instead of relying upon the Living Christ in
heaven. The reliance and fellowship with the Glorified Christ
draws the believer to live out of himself (Eph. ii. 6) and thus have a
wider vision, and clearer fellowship with all saints.
(2) "Cooperation" versus "control" is the
between true working of God in and with man, in contrast to the working
of evil supernatural powers.
(3) Without exception the manifestation of the
Spirit is marked by (a) a Christ-like spirit of love, (b) soberness of
spirit vision, (c) keenness of vision, (d) humility of heart and
meekness of spirit, with lion-courage against sin and Satan, and (e)
clearness of the mental faculties with a "sound mind." 2 Timothy i.
7. Wherefore be ye not foolish, but understand what
the will of the Lord is . . " Eph. v. 17, R.V.
(4) Speaking generally, proof of
"sense-manifestations" being from deceiving spirits may be found in the
spirit being wrong alongside of "manifestations" e.g., 1. Condemning
spirit and judging spirit; 2. Spirit-vision dulled; cannot see the
marks of God at work in other ways; 3. Absence of true Spirit-power in
(a) convictions of sin, (b) deliverance of souls, or (c) salvation of
souls; 4. Or the spirit is "sweet" in a weak sense, with mind
dulled, and unable to work with clearness.